Felix Pinkert has proposed a solution to the no-difference problem for AC. He argues that AC should be supplemented with a requirement that agents’ optimal acts be modally robust. We disagree.

One vexing question for Desire Satisfactionism is this: At what time do you benefit from a satisfied desire? Recently Eden Lin has proposed an intriguing answer. On this proposal – Asymmetrism – when past-directed desires are satisfied, the time interval during which you benefit is the time of the desire; and, when future-directed desires are satisfied, the time interval during which you benefit is the time of the object. In this essay, I argue that Asymmetrism forces us to give implausible (...) answers to a different question: To what extent does a given satisfied desire benefit you? (shrink)

This paper explores the philosophy of tertiary civic education in Hong Kong. It does not only investigate the role of tertiary education that can play in civic education, but also explores the way to achieve the aim of integrating liberal democratic citizenship and collective national identity in the context of persistent conflicts between two different identity politics in Hong Kong: politics of assimilation and politics of difference. As Hong Kong is part of China and is inevitably getting closer cooperation with (...) the mainland in the future, I argue that Hong Kong citizenship should affirm its own distinctiveness while also identifying with Chinese nationality. Thus, tertiary civic education should foster a trans-cultural political vision so that the two different horizons can be synthesized and the political framework and identity can be transformed in order to reduce conflicts between the two peoples. (shrink)

This essay examines the implications Wikipedia holds for theories of deliberative democracy. It argues that while similar in some respects, the mode of interaction within Wikipedia represents a distinctive form of “collaborative editing” that departs from many of the qualities traditionally associated with face-to-face deliberation. This online mode of interaction overcomes many of the problems that distort face-to-face deliberations. By mitigating problems that arise in deliberative practice, such as “group polarization” and “hidden profiles,” the wiki model often realizes the epistemic (...) and procedural aspirations of deliberative democracy. These virtues of the Wikipedia model should not, however, lead to the simple conclusion that it ought to replace traditional face-to-face deliberation. Instead, this essay argues that the collaborative editing process found within Wikipedia ought to be viewed as a promising supplement to traditional deliberation. These two modes of communication ought to be viewed in Madisonian terms – as distinctive forms of interaction that check and balance the vices of one another. When combined, the wiki model promotes the virtues of inclusion and accuracy at large scales, while the face-to-face model excels in conditions of localism and promotes the virtues of solidarity and social capital. (shrink)

Marine ecosystems are under increasing pressure from human activity, yet successful management relies on knowledge. The evidence-based policy (EBP) approach has been promoted on the grounds that it provides greater transparency and consistency by relying on ‘high quality’ information. However, EBP also creates epistemic responsibilities. Decision-making where limited or no empirical evidence exists, such as is often the case in marine systems, creates epistemic obligations for new information acquisition. We argue that philosophical approaches can inform the science-policy interface. Using marine (...) biosecurity examples, we specifically examine the epistemic challenges in the acquisition and acceptance of evidence to inform policy, discussing epistemic due care and biases in consideration of evidence. (shrink)

As the Zika virus pandemic continues to bring worry and fear to health officials and medical scientists, Centers for Disease Control and Prevention (CDC) and World Health Organization (WHO) have recommended that residents of the Zika-infected countries, e.g., Brazil, and those who have traveled to the area should delay having babies which may involve artificial contraceptive, particularly condom. This preventive policy, however, is seemingly at odds with the Roman Catholic Church’s position on the contraceptive. As least since the promulgation of (...) Paul VI’s 1968 encyclical, Humanae Vitae, the Church has explicitly condemned artificial birth control as intrinsic evil. However, the current pontiff, Pope Francis, during his recent visit to Latin America, remarked that the use of artificial contraception may not be in contradiction to the teaching of Humanae Vitae while drawing a parallel between the current Zika Crisis and the 1960’s Belgian Congo Nun Controversy. The pope mentioned that the traditional ethical principle of the lesser of two evils may be the doctrine that justified the exceptions. The authors of this paper attempt to expand the theological rationale of the pope’s suggestion. In so doing, the authors rely on casuistical reasoning as an analytic tool that compares the Belgian Congo Nun case and the given Zika case, and suggest that the former is highly similar to, if not the same as, the latter in terms of normative moral feature. That is, in both cases the use of artificial contraception is theologically justified in reference to the criteria that the doctrine of the lesser of two evils requires. The authors wish that the paper would provide a solid theological-ethical ground based on which condom-use as the most immediate and effective preventive measure can be recommended in numerous Catholic hospitals as well as among Catholic communities in the world, particularly the most Zika-affected and largest Catholic community in the world, Brazil – 123 million present Brazilian citizens are reported to be Roman Catholic. (shrink)

Kant’s accounts of the Highest Good and the moral argument for God and immortality are central features of his philosophy. But both involve lingering puzzles. In this entry, we first explore what the Highest Good is for Kant and the role it plays in a complete account of ethical life. We then focus on whether the Highest Good involves individuals only, or whether it also connects with Kant’s doctrines about the moral progress of the species. In conclusion, we look into (...) three ways of articulating the moral argument for God and immorality that take our commitment to the Highest Good as their point of departure. (shrink)

Kant seems to think of our own mental states or representations as the primary objects of inner sense. But does he think that these states also inhere in something? And, if so, is that something an empirical substance that is also cognized in inner sense? This chapter provides textual and philosophical grounds for thinking that, although Kant may agree with Hume that the self is not ‘given’ in inner sense exactly, he does think of the self as cognized through inner (...) sense. It is also argued that he both does and ought to regard this self as an empirical substance in which our changing representations inhere. In the second part of the chapter it is suggested that this poses a significant problem for most of the leading interpretations of Kant’s anti-sceptical argument in the Refutation of Idealism. (shrink)

Religious dietary practices foster a sense of communal identity, certainly, but traditionally they are also regarded as pleasing to God (or the gods, or the ancestors) and spiritually beneficial. In other words, for many religious people, the effects of fasting go well beyond what is immediately observed or empirically measurable, and that is a large part of what motivates participation in the practice. The goal of this chapter is to develop that religious way of thinking into a response to a (...) motivational problem that arises from our awareness of the insensitivity of contemporary food supply chains. If someone can have faith, or at least tenacious hope, that the significance of her food choices goes well beyond what is immediately observed or empirically measurable, then she may be less demoralized by the apparent inefficacy of those choices. The chapter concludes by considering a way in which this broadly religious way of thinking might be available to secular people as well. (shrink)

Harry Frankfurt has argued that Descartes’s madness doubt in the First Meditation is importantly different from his dreaming doubt. The madness doubt does not provide a reason for doubting the senses since were the meditator to suppose he was mad his ability to successfully complete the philosophical investigation he sets for himself in the first few pages of the Meditations would be undermined. I argue that Frankfurt’s interpretation of Descartes’s madness doubt is mistaken and that it should be understood as (...) playing the same role as his more famous dreaming doubt. I focus my discussion around four questions: (Q1) What does the meditator have in mind when speaking of madness?, (Q2) Why does the meditator so quickly dismiss the madness doubt but take seriously the dreaming doubt?, (Q3) Does the madness doubt have the same scope as the dreaming doubt?, and (Q4) Why does the meditator bring up the madness doubt at all? (shrink)

The view that folk psychology is primarily mindreading beliefs and desires has come under challenge in recent years. I have argued that we also understand others in terms of individual properties such as personality traits and generalizations from past behavior, and in terms of group properties such as stereotypes and social norms (Andrews 2012). Others have also argued that propositional attitude attribution isn’t necessary for predicting others’ behavior, because this can be done in terms of taking Dennett’s Intentional Stance (Zawidzki (...) 2013), appealing to social structures (Maibom 2007), shared norms (McGeer 2007) or via solution based heuristics for reaching equilibrium between social partners (Morton 2003). But it isn’t only prediction that can be done without thinking about what others think; we can explain and understand people in terms of their personality traits, habitual behaviors, and social practices as well. The decentering of propositional attitude attributions goes hand in hand with a move away from taking folk psychology to be primarily a predictive device. While experiments examining folk psychological abilities in children, infants, and other species still rest on asking subjects to predict behavior, theoretical investigations as to the evolutionary function of folk psychology have stressed the role of explanation (Andrews 2012) and regulative functions (McGeer 2007, Zawidzki 2013, Fenici 2011). In this paper I argue that an explanatory role for folk psychology is also a regulative role, and that language is not required for these regulative functions. I will start by drawing out the relationship between prediction, explanation, and regulation of behavior according to both mindreading approaches to folk psychology and the pluralistic account I defend. I will argue that social cognition does not take the form of causal reasoning so much as it does normative reasoning, and will introduce the folk psychological spiral. Then I will examine the cognitive resources necessary for participating in the folk psychological spiral, and I will argue that these cognitive resources can be had without language. There is preliminary evidence that some other species understand one another through a normative lens that, through looping effects, creates expectations that community members strive to live up to. (shrink)

The result of combining classical quantificational logic with modal logic proves necessitism – the claim that necessarily everything is necessarily identical to something. This problem is reflected in the purely quantificational theory by theorems such as ∃x t=x; it is a theorem, for example, that something is identical to Timothy Williamson. The standard way to avoid these consequences is to weaken the theory of quantification to a certain kind of free logic. However, it has often been noted that in order (...) to specify the truth conditions of certain sentences involving constants or variables that don’t denote, one has to apparently quantify over things that are not identical to anything. In this paper I defend a contingentist, non-Meinongian metaphysics within a positive free logic. I argue that although certain names and free variables do not actually refer to anything, in each case there might have been something they actually refer to, allowing one to interpret the contingentist claims without quantifying over mere possibilia. (shrink)

This paper examines the idea of "objective phenomenology," or a way of understanding the phenomenal character of conscious experiences that doesn’t require one to have had the kinds of experiences under consideration. My central thesis is that structural facts about experience—facts that characterize purely how conscious experiences are structured—are objective phenomenal facts. I begin by precisifying the idea of objective phenomenology and diagnosing what makes any given phenomenal fact subjective. Then I defend the view that structural facts about experience are (...) objective. I also argue that structural facts about experience, despite being objective, nevertheless still give rise to an explanatory gap. (shrink)

This paper argues that the theory of structured propositions is not undermined by the Russell-Myhill paradox. I develop a theory of structured propositions in which the Russell-Myhill paradox doesn't arise: the theory does not involve ramification or compromises to the underlying logic, but rather rejects common assumptions, encoded in the notation of the $\lambda$-calculus, about what properties and relations can be built. I argue that the structuralist had independent reasons to reject these underlying assumptions. The theory is given both a (...) diagrammatic representation, and a logical representation in a novel language. In the latter half of the paper I turn to some technical questions concerning the treatment of quantification, and demonstrate various equivalences between the diagrammatic and logical representations, and a fragment of the $\lambda$-calculus. (shrink)

Most work on the semantic paradoxes within classical logic has centered around what this essay calls “linguistic” accounts of the paradoxes: they attribute to sentences or utterances of sentences some property that is supposed to explain their paradoxical or nonparadoxical status. “No proposition” views are paradigm examples of linguistic theories, although practically all accounts of the paradoxes subscribe to some kind of linguistic theory. This essay shows that linguistic accounts of the paradoxes endorsing classical logic are subject to a particularly (...) acute form of the revenge paradox: that there is no exhaustive classification of sentences into “good” and “bad” such that the T-schema holds when restricted to the “good” sentences unless it is also possible to prove some “bad” sentences. The foundations for an alternative classical nonlinguistic approach is outlined that is not subject to the same kinds of problems. Although revenge paradoxes of different strengths can be formulated, they are found to be indeterminate at higher orders and not inconsistent. (shrink)

Kevin McCain’s Evidentialism and Epistemic Justification is the most thorough defense of evidentialism to date. In this work, McCain proposes insightful new theses to fill in underdeveloped parts of evidentialism. One of these new theses is an explanationist account of evidential fit that appeals to dispositional properties. We argue that this explanationist account faces counterexamples, and that, more generally, explanationists should not understand evidential fit in terms of dispositional properties.

In the epistemology of testimony it is often assumed that audiences are able to reliably recover asserted contents. In the philosophy of language this claim is contentious. This paper outlines one problem concerning the recovery of asserted contents, and argues that it prevents audiences from gaining testimonial knowledge in a range of cases. The recovery problem, in essence, is simply that due to the collective epistemic limitations of the speaker and audience speakers will, in certain cases, be insensitive to the (...) ways in which they may be misinterpreted. As a result audiences’ beliefs will often fail the safety and sensitivity conditions on knowledge. Once the problem has been outlined and distinguished from several related problems in the philosophy of language and the epistemology of testimony, a series of responses are considered. The first response holds that audiences possess defeaters in recovery problem cases, and thus wouldn’t form beliefs. The second response holds that the beliefs audiences form are very coarse grained, meaning they are not very vulnerable to failures of safety and sensitivity. The final response holds that the objects of speaker meaning are not propositional. All three responses are found to be unsatisfactory. (shrink)

Many philosophers accept both of the following claims: (1) consciousness matters morally, and (2) species membership doesn’t matter morally. In other words, many reject speciesism but accept what we might call 'sentientism'. But do the reasons against speciesism yield analogous reasons against sentientism, just as the reasons against racism and sexism are thought to yield analogous reasons against speciesism? This paper argues that speciesism is disanalogous to sentientism (as well as racism and sexism). I make a case for the following (...) asymmetry: (a) some non-humans clearly have interests, but (b) no non-conscious entities clearly have interests. This asymmetry, I argue, renders sentientism resistant to the standard argument against speciesism. (shrink)

For Kant, knowledge involves certainty. If “certainty” requires that the grounds for a given propositional attitude guarantee its truth, then this is an infallibilist view of epistemic justification. Such a view says you can’t have epistemic justification for an attitude unless the attitude is also true. Here I want to defend an alternative fallibilist interpretation. Even if a subject has grounds that would be sufficient for knowledge if the proposition were true, the proposition might not be true. And so there (...) is sometimes still rational room for doubt. The goal of this paper is to present four different models of what “certainty” amounts to, for Kant, each of which is compatible with fallibilism. (shrink)

Stipulation gives us a degree of control over meaning. By stipulating how I will use a term I am able to determine the meaning it will receive on future occasions of use. My stipulation will affect the truth conditional content of my future utterances. But the mechanisms of stipulation are mysterious. As Cappelen (2018) argues, meaning is typically determined in an inscrutable way by a myriad of external factors beyond our control. How does stipulation override these factors? And the powers (...) of stipulation are limited. Firstly, the power of stipulation is typically short-lived. Sec-ondly, some stipulations simply don’t get off the ground. What explains the limits of stipulation? I consider two related approaches to stipulation and argue that they are unable to capture stipulation’s metasemantic effects. I then provide an explanation of the metasemantic effects of stipulation: Stipulation determines meaning by determining the word use it is fitting to hold the speaker to. This account is able to capture the mechanisms and limits of stipulation, whilst also explaining why we should care about stip-ulative success. I close by briefly drawing out some lessons for conceptual engineering. -/- . (shrink)

Grounding is all the rage in analytical metaphysics. But here I give three reasons for not appealing to a primitive relation of grounding in formulating physicalism. (1) It probably can't do the key job it would need to do. (2) We don't need it, since we already have realization. (3) It is probably not even consistent with physicalism.

In this paper I look at the much-discussed case of disabled parents seeking to conceive disabled children. I argue that the permissibility of selecting for disability does not depend on the precise impact the disability will have on the child’s wellbeing. I then turn to an alternative analysis, which argues that the permissibility of selecting for disability depends on the impact that disability will have on the child’s future opportunities. Nearly all bioethicists who have approached the issue in this way (...) have argued that disabilities like deafness unacceptably constrain a child’s opportunities. I argue, however, that this conclusion is premature for several reasons. Most importantly, we don’t have a good way of comparing opportunity sets. Thus, we can’t conclude that deaf children will grow up to have a constrained set of opportunities relative to hearing children. I conclude by suggesting that bioethicists and philosophers of disability need to spend more time thinking carefully about the relationship between disability and opportunity. (shrink)

Norman forms the belief that the president is in New York by way of a clairvoyance faculty he doesn’t know he has. Many agree that his belief is unjustified but disagree about why it is unjustified. I argue that the lack of justification cannot be explained by a higher-level evidence requirement on justification, but it can be explained by a no-defeater requirement. I then explain how you can use cognitive faculties you don’t know you have. Lastly, I use lessons from (...) the foregoing to compare Norman’s belief, formed by clairvoyance, with Sally’s theistic belief, formed by a sensus divinitatis. (shrink)

Let’s call the sentence “why is there something rather than nothing?” the Question. There’s no consensus, of course, regarding which proposed answer to the Question, if any, is correct, but occasionally there’s also controversy regarding the meaning of the Question itself. In this paper I argue that such controversy persists because there just isn’t one unique interpretation of the Question. Rather, the puzzlement expressed by the sentence “why is there something rather than nothing?” varies depending on the ontology implicitly or (...) explicitly endorsed by the speaker. In this paper I do three things. First, I argue that other proposals according to which the Question has one uniquely adequate interpretation are false. Second, I give several examples of the way in which the meaning of the Question can vary depending on the ontology to which it is coupled. Third, I explore the implications of my thesis for the manner in which we should approach future attempts to answer the Question. (shrink)

In this paper, I present counterexamples to the evidence thesis, the thesis that S knows that p at t only if S believes that p on the basis of evidence at t. The outline of my paper is as follows. In section 1, I explain the evidence thesis and make clear what a successful counterexample to the evidence thesis will look like. In section 2, I show that instances of non-occurrent knowledge are counterexamples to the evidence thesis. At the end (...) of section 2, I consider the primary thesis of my paper — that the evidence thesis is false — to be successfully defended. In section 3, I consider three variations of the evidence thesis. The first variation restricts the evidence thesis to occurrent knowledge; the second requires for knowledge that one’s belief could be based on evidence; and the third requires for knowledge that the belief was based on evidence at a suitable prior time. The secondary thesis of this paper is that these variations are also subject to serious objections. (shrink)

An important principle in the epistemology of disagreement is Independence, which states, “In evaluating the epistemic credentials of another’s expressed belief about P, in order to determine how (or whether) to modify my own belief about P, I should do so in a way that doesn’t rely on the reasoning behind my initial belief about P” (Christensen 2011, 1-2). I present a series of new counterexamples to both Independence and also a revised, more widely applicable, version of it. I then (...) formulate and endorse a third version of Independence that avoids those counterexamples. Lastly, I show how this third version of Independence reveals two new ways one may remain steadfast in the face of two real life disagreements: one about God’s existence and one about moral realism. (shrink)

Define teleology as the view that requirements hold in virtue of facts about value or goodness. Teleological views are quite popular, and in fact some philosophers (e.g. Dreier, Smith) argue that all (plausible) moral theories can be understood teleologically. I argue, however, that certain well-known cases show that the teleologist must at minimum assume that there are certain facts that an agent ought to know, and that this means that requirements can't, in general, hold in virtue of facts about value (...) or goodness. I then show that even if we grant those 'ought's teleology still runs into problems. A positive justification of teleology looks like it will require an argument of this form: O(X); if X, then O(Y); therefore O(Y). But this form of argument isn't in general valid. I conclude by offering two positive suggestions for those attracted to a teleological outlook. (shrink)

T In [Rea 2006], Michael Rea presents an argument that presentism is incompatible with a libertarian view of human freedom and the unrestricted principle of bivalence. I aim to show that Rea’s argument fails. The outline of my paper is as follows. In Part I, I briefly explain the above three views and I present Rea’sargument. In Part II, I argue that one of the premises of the argument is unjustified.

In the context of animal cognitive research, anthropomorphism is defined as the attribution of uniquely human mental characteristics to animals. Those who worry about anthropomorphism in research, however, are immediately confronted with the question of which properties are uniquely human. One might think that researchers must first hypothesize the existence of a feature in an animal before they can, with warrant, claim that the property is uniquely human. But all too often, this isn't the approach. Rather, there is an a (...) priori argument against attributing some properties to animals. Which features are thought to be uniquely human on a priori grounds? The class can be quite large, including psychological states such as beliefs and desires, personality traits such as confidence or timidity, emotions such as happiness or anger, social organizational properties such as culture or friendship, moral behavior such as punishment or rape. For convenience, I will refer to the members of the class as "psychological properties". One critic includes feeling, purpose, intentionality, consciousness, and even cognition in his list of psychological properties that are incorrectly attributed to animals (Kennedy 1992). Among the critics, there is quite a bit of disagreement about what counts as an anthropomorphic attribution, and this alone should raise questions about the charge. We can identify two different questions about the practice of attributing psychological properties to animals within a scientific context. First we can ask whether it is scientifically respectable to examine questions about the mental, psychological, cultural, etc. states of animals. Those who bemoan anthropomorphism think that we ought not even ask such questions. I will look at the worries about asking the question, and argue that there is no special problem with it. The second question arises with an affirmative answer to the first. Given that it is scientifically respectable to examine whether an animal has a psychological property, there must be some scientifically respectable method for doing the examination.. (shrink)

I want to say something about the sort of arguments that it is possible to lose, and whether losing arguments can be done well. I shall focus on losing philosophical arguments, and I will be talking about arguments in the sense of acts of arguing. This is the sort of act that one can perform on one’s own or with one other person in private. But in either of these cases it is difficult to win—or to lose. So I shall (...) concentrate on arguments with audiences. We may think of winning or losing such arguments in terms of whether the audience is convinced. Of course, this doesn’t necessarily have anything to do with who is in the right. That means that there are two sorts of loser: real losers, who lose the argument deservedly, because they are in the wrong, and mere losers, who lose the argument undeservedly, because they are in the right. Hence there must also be two sorts of winner: real winners, who win the argument deservedly, because they are in the right, and mere winners, who win the argument undeservedly, because they are in the wrong. An optimal outcome for arguments with losers would be if all the losers are real losers. (shrink)

Metaphysicians often claim that some metaphysical theory should (or shouldn’t) be believed because it exhibits (or fails to exhibit) theoretical virtues such as simplicity. Metaphysicians also sometimes claim that the legitimacy of these sorts of appeals to theoretical virtues are vindicated by the similar appeals to theoretical virtues which scientists make in scientific theory choice. One objection to this methodological move is to claim that the metaphysician misdescribes the role that theoretical virtues play within science. In this paper I defend (...) the metaphysician’s use of theoretical virtues against this objection. (shrink)

The essays in this volume explore those aspects of Kant’s writings which concern issues in the philosophy of mind. These issues are central to any understanding of Kant’s critical philosophy and they bear upon contemporary discussions in the philosophy of mind. Fourteen specially written essays address such questions as: What role does mental processing play in Kant’s account of intuition? What kinds of empirical models can be given of these operations? In what sense, and in what ways, are intuitions object-dependent? (...) How should we understand the nature of the imagination? What is inner sense, and what does it mean to say that time is the form of inner sense? Can we cognize ourselves through inner sense? How do we self-ascribe our beliefs and what role does self-consciousness play in our judgments? Is the will involved in judging? What kind of knowledge can we have of the self ? And what kind of knowledge of the self does Kant proscribe? These essays showcase the depth of Kant’s writings in the philosophy of mind, and the centrality of those writings to his wider philosophical project. Moreover, they show the continued relevance of Kant’s writings to contemporary debates about the nature of mind and self. Contents: 0. Introduction Anil Gomes and Andrew Stephenson 1. Kant, The Philosophy Of Mind, And Twentieth Century Analytic Philosophy Anil Gomes 2. Synthesis And Binding Lucy Allais 3. Understanding Non-Conceptual Representation Of Objects: Empirical Models Of Sensibility’s Operation Katherine Dunlop 4. Are Kantian Intuitions Object-Dependent? Stefanie Grüne 5. Intuition And Presence Colin McLear 6. Imagination And Inner Intuition Andrew Stephenson 7. Inner Sense And Time Ralf M. Bader 8. Can’t Kant Cognize Himself? Or, A Problem For (Almost) Every Interpretation Of The Refutation Of Idealism Andrew Chignell 9. A Kantian Critique Of Transparency Patricia Kitcher 10. Judging For Reasons: On Kant And The Modalities Of Judgment Jessica Leech 11. Kant On Judging And The Will Jill Vance Buroker 12. Self and Selves Ralph C. S. Walker 13. Subjects Of Kant’s First Paralogism Tobias Rosefeldt 14. The Lessons Of Kant’s Paralogisms Paul Snowdon. (shrink)

What is it to be a better ape? This is the question Victor Kumar and Richmond Campbell ask in their book on the evolution of the moral mind, an ambitious story that starts with the common ancestor of the modern apes—humans, chimpanzees, bonobos, gorillas, and orangutans. Of all of us, it’s the humans who remain in the running for being a better ape, because we’re the ones who have all the necessary ingredients: the binding emotions of sympathy and loyalty which (...) we share with our nonhuman cousins, but also the collaborative emotions of trust and respect and the reactive emotions of guilt and resentment. Importantly, only humans are thought to have norms, and to be biologically prepared to learn norms. For Kumar and Campbell, the co-evolution of emotions and norms is what set humans on this path so we can become a better ape. -/- The story they tell is artfully woven from major theories in psychology and anthropology, and those of us who have pre-existing opinions about these theories have points where we can quibble regarding the nature of the emotions–whether only humans imitate, what norms of fairness amount to, or whether any other species are generalists who can survive in a wide range of habitats. Rather than focusing on these, I want to turn to an exciting hypothesis Kumar and Campbell propose about the evolution and function of norms. While it is most common to think that norms helped our ancestors solve the collective action problems that emerged when larger groups of individuals started living together, Kumar and Campbell suggest a different, though complementary, function for norms. They propose that norms provide a more precise and flexible means for coordinating behavior in quickly changing societies. On their view, it isn’t the size of community that is the most significant variable, but rather the speed at which culture evolves. -/- That norms are a human universal is indubitable. Our contemporary human societies are rife with rules constraining our behaviors, governing aspects of our lives from birth to death, prescribing practices about what to wear, how to work, what to eat, when and how to sleep as well as rules about rare practices that are proscribed. However, Kumar and Campbell also presume that norms are human unique. Here I have more than a quibble, given the burgeoning empirical and theoretical literature on the question of animal normativity (Andrews 2020; Danón 2019; Fitzpatrick 2020; de Waal 2014; von Rohr et al. 2011; Rohr et al. 2015; Whiten et al. 2005; Westra et al., in prep)... (shrink)

is one of the world's oldest bibles written in Ge'ez and Amharic. It includes 81 books, and the broader cannon also adds 9 more books on top of that. Their language is often rendered as one of the eldest's written languages and a possible candidate for the original language spoken by Adam along with the hieroglyphs and pre-hieratic languages of ancient Egypt. Ethiopia is considered the heart of Africa by many and is a prominent center for Orthodoxy and Christianity. The (...) Holy See of Tekle Haymanot is considered representative of the kingship or restoration of the Solomonic dynasty. The love story of King Solomon and the Queen of Sheba holds high significance to them, as Sheba could be an ancient Ethiopian city. The Ethiopian Tewahedo Bible is difficult to find an authentic copy of online (especially when not written in Amharic) due to copies including the non-canonical version of Enoch over its canonical version or heterodox Rastafarian copies that are heretical to the Ethiopian Orthodox Church. There have been some efforts in modern scholarship and pop culture to promote the usage of the Ethiopian Tewahedo Bible or bibles like the Monastic Coptic Bible (which include the Septuagint or Canonical Greek to Coptic translations). These efforts may include advocating for their usage(s) over the protestant KJV bible. The KJV may have been favored due the Gutenberg Press and the Gutenberg Bible leading to the KJV bible winning in popularity. Outside of the political ramifications, accessibility or largely scaled printing was a race in which these ancient translations didn't win for mass adoption. (shrink)

Two normative principles of toleration are offered, one individual-regarding, the other group-regarding. The first is John Stuart Mill’s harm principle; the other is “Principle T,” meant to be the harm principle writ large. It is argued that the state should tolerate autonomous sacrifices of autonomy, including instances where an individual rationally chooses to be enslaved, lobotomized, or killed. Consistent with that, it is argued that the state should tolerate internal restrictions within minority groups even where these prevent autonomy promotion of (...) members of the group. Finally, it is argued that toleration excludes external protections of minority groups. (shrink)

I would like to thank Kris McDaniel for his reply. In my original response to McDaniel I say that, given his interpretation of the distinction between conventional and ultimate truth, we would no longer be able to employ certain powerful arguments in favor of the thesis that persons are merely conventionally existent, and it would turn out that the thesis that persons are merely conventionally existent doesn't have some of the important implications that proponents of that thesis generally take it (...) to have. McDaniel offers a reply to both of these concerns. In the remainder of this rejoinder I will say a bit about his reply.In my original response to McDaniel I claim that a proponent of... (shrink)

I argue that the following theses are both popular among evidentialists but also jointly inconsistent with evidentialism: 1) Time-Slice Mentalism: one’s justificational properties at t are grounded only by one’s mental properties at t; 2) Experience Ultimacy: all ultimate evidence is experiential; and 3) Sleep Justification: we have justified beliefs while we have dreamless, nonexperiential sleep. Although I intend for this paper to be a polemic against evidentialists, it can also be viewed as an opportunity for them to clarify their (...) views. Furthermore, the paper is not only relevant to evidentialists. For example, the arguments of this paper could give Time-Slice Mentalists a reason to deny evidentialism. (shrink)

In this paper we look at a few of the most prominent ways of articulating Kant’s critical argument for Noumenal Ignorance — i.e., the claim that we cannot cognize or have knowledge of any substantive, synthetic truths about things-in-themselves — and then provide two different accounts of our own.

The standard model of cosmology is acclaimed in physics as accurate, robust, well-tested, our best scientific theory of the cosmos, but it has had serious anomalies for a while, including the Hubble tension, anomalous galaxies, and the completely unexplained nature of dark energy and dark matter. And lurking behind it all is the lack of a unified theory: General Relativity (GR) and quantum mechanics (QM) are inconsistent. Now startling new observations by the James Webb Space Telescope (JWST) in 2022 of (...) the early universe present the strongest challenge yet to the standard model, and whispers have started that this shows there is something wrong with the fundamental theory, General Relativity itself. This would be a crisis for cosmology. But haven’t they tested this theory already, and shown it is correct? How could it turn out wrong at this late stage? Here we compare the standard cosmology with an alternative fundamental theory, that has a strikingly different overall cosmological behavior: a simple cyclic expansion function. It is simple and deterministic. There are only two or three general parameters. The interesting result is that this alternative cosmology: (A) closely matches the expansion observed and modelled through the CDM standard model, now going back to red-shifts of 5-15; and (B) it also predicts unexpected early galaxy formation now being reported by the JWST. The point here is not to try to prove this alternative theory however, but rather show how it compares to the conventional cosmology. This show us clearly how weak the empirical evidence for the standard model really is against a counterfactual fundamental theory. Some results established in science are robust against theory change, but we find the standard cosmological model and the implications drawn from it are not robust at all. (shrink)

An examination of Hall and Ames’s claim that the classical Confucian tradition be understood as constituting an aesthetic order. Some have argued that this claim is simply false. However, this claim should be understood not in terms of its literal truth or falsity, but in terms of its usefulness and suggestiveness. It is a general description that can guide inquiry into early Chinese thought. In what follows, I locate Hall and Ames’s “aesthetic order” within a broader interpretive lineage that understands (...) the Chinese tradition as an aesthetic tradition. I show how conceptions of “aesthetic” evolve within that lineage, how Hall and Ames built upon earlier New Confucians, and how their work might be extended further. (shrink)

Using Alasdair MacIntyre as a foil, I defend what I take to be a viable Nietzschean genealogical account, showing that a proper perspectivism is neither perniciously subjectivist nor absolutist. I begin by arguing against MacIntyre’s assertion that genealogists are committed to the view that rationality requires neutrality and that as there is no neutrality, there is no rationality. I then continue by offering something of a reconstruction of Nietzsche’s view, designed partly to clarify the error pinpointed in MacIntyre’s arguments, but (...) primarily to amplify the Nietzschean solution. This reconstruction involves claiming that Nietzsche is committed to three different senses of “truth:” the “Truth” (with a capital “T”) of correspondence theories, “truth” which is really pragmatic knowledge that helps us survive, and, finally, “truth” that is nothing more that “metaphors and metonyms” which are falsely taken to be useful to survival. (shrink)

Much academic work (in philosophy, economics, law, etc.), as well as common sense, assumes that ill health reduces well-being. It is bad for a person to become sick, injured, disabled, etc. Empirical research, however, shows that people living with health problems report surprisingly high levels of well-being - in some cases as high as the self-reported well-being of healthy people. In this chapter, I explore the relationship between health and well-being. I argue that although we have good reason to believe (...) that health problems causing pain and death typically do reduce well-being, health problems that limit capabilities probably don't reduce well-being nearly as much as most people suppose. I then briefly explore the consequences of this conclusion for political philosophy and ethics. If many health problems don't significantly reduce well-being, why should governments go to great expense to prevent or treat them? Why should parents be obliged to ensure the health of their children? (shrink)

The analysis of the reversibility of quantum mechanics depends upon the choice of the time reversal operator for quantum mechanical states. The orthodox choice for the time reversal operator on QM states is known as the Wigner operator, T*, where * performs complex conjugation. The peculiarity is that this is not simply the unitary time reversal operation, but an anti-unitary operator, involving complex conjugation in addition to ordinary time reversal. The alternative choice is the Racah operator, which is simply ordinary (...) time reversal, T. Orthodox treatments hold that it is either logically or empirically necessary to adopt the Wigner operator, and the Racah operator has received little attention. The basis for this choice is analysed in detail, and it is concluded that all the conventional arguments for rejecting the Racah operator and adopting the Wigner operator are mistaken. The additional problem of whether the deterministic part of quantum mechanics should be judged to be reversible or not is also considered. The adoption of the Racah operator for time reversal appears prima facie to entail that quantum mechanics is irreversible. However, it is concluded that the real answer to question depends upon the choice of interpretation of the theory. In any case, the conventional reasons for claiming that quantum mechanics is reversible are incorrect. (shrink)

Review of T. Nickles (ed), Scientific Discovery: Case Studies.

This is Part 2 of a four part paper, intended as an introduction to the key concepts and issues of time directionality for physicists and philosophers. It redresses some fundamental confusions in the subject. These need to be corrected in introductory courses for physics and philosophy of physics students. Here we analyze the quantum mechanical time reversal operator and the reversal of the deterministic Schrodinger equation. It is argued that quantum mechanics is anti-symmetric w.r.t. time reversal in its deterministic laws. (...) This contradicts the orthodox analysis, found throughout the conventional literature on physical time, which claims that quantum mechanics is time symmetric (reversible), and that we must adopt the anti-unitary operator (T*) instead of the unitary time reversal operator (T) for time reversal in quantum mechanics. This is widely claimed as settled scientific fact, and large metaphysical conclusions about the symmetry of time are drawn from it. But it is an error. (shrink)

This is Part 1 of a four part paper, intended to redress some of the most fundamental confusions in the subject of physical time directionality, and represent the concepts accurately. There are widespread fallacies in the subject that need to be corrected in introductory courses for physics students and philosophers. We start in Part 1 by analysing the time reversal symmetry of quantum probability laws. Time reversal symmetry is defined as the property of invariance under the time reversal transformation, T: (...) t --> -t. It is shown that quantum mechanics (classical or relativistic) is strongly time asymmetric in its probability laws. This contradicts the orthodox analysis, found throughout the conventional literature on physical time, which claims that quantum mechanics is time symmetric or reversible. This is widely claimed as settled scientific fact, and large philosophical and scientific conclusions are drawn from it. But it is an error. The fact is that while quantum mechanics is widely claimed to be reversible on the basis of two formal mathematical properties (that it does have), these properties do not represent invariance under the time reversal transformation. A recent experiment (Batalhão at alia, 2015) showing irreversibility of quantum thermodynamics is discussed as an illustration of this result. Most physicists remain unaware of the errors, decades after they were first demonstrated. Orthodox specialists in the philosophy of time who are aware of the error continue to refer to the ‘time symmetry’ or ‘reversibility’ of quantum mechanics anyway – and exploit the ambiguity to claim false implications about physical time reversal symmetry in nature. The excuse for perpetrating the confusion is that, since it is has now become customary to refer to the formal properties of quantum mechanics as ‘reversibility’ or ‘time reversal symmetry’, we should just keep referring to them by this name, even though they are not time reversal symmetry. This causes endless confusion, in attempts to explain the physical irreversibility of our universe, and in philosophical discussions of implications of physics for the nature of time. The failure of genuine time reversal symmetry in quantum mechanics changes the interpretation of modern physics in a deep way. It changes the problem of explaining the real irreversibility found throughout nature. (shrink)

We investigate the causal manipulability hypothesis, according to which what partly explains (a) why people tend to prefer negative events to be in their further future rather than their nearer future and positive events to be in their nearer future rather than their further future and (b) why people tend to prefer that negative events be located in their past not their future and that positive events be located in their future not their past, is that people tend to discount (...) the value of events they are less able causally to manipulate. If people discount the value of events they are less able to causally manipulate, then since often temporally nearer future events are more causally manipulable than further ones, and since future events are manipulable whereas past ones aren’t, this could explain both (a) and (b). In turn, if the causal manipulability hypothesis is correct, this might suggest that insofar as people’s preferences are explained in this manner, those preferences are rationally permissible, since relative causal manipulability is normatively relevant. Thus, ascertaining whether the causal manipulability hypothesis is true may shed light on the normative status of such preferences. We investigate the cognitively mediated version of the causal manipulability hypothesis, according to which people’s consciously held beliefs about the relative causal manipulability of events explains (a) and (b). Contrary to expectations, we found no evidence in favour of this view. We suggest that either relative causal manipulability plays an explanatory role, but one that is not cognitively mediated, or that it does not play any role, even if it is sometimes associated with other factors, such as probability, that may play a role in explaining some time biased preferences. (shrink)