The thought that empathy plays an important role in moral motivation is almost a platitude of contemporary folk psychology. Parallel themes were mooted in German moral philosophy and aesthetics in the 1700s, and versions of the empathy construct remained prominent in continental accounts of moral motivation through the nineteenth century and early twentieth centuries. This chapter elucidates the Empathic Motivation Hypothesis (EMH) and sets out some of the conceptual and empirical challenges it faces. It distinguishes empathic concern from other dimensions (...) of empathy (e.g., resonance, attunement, distress, and non-empathic concern) and examines the merits of EMH as a developmental thesis, focusing on evidence from psychopathology and attachment theory. (shrink)

There is a long tradition in philosophy and literary theory defending the view that engagement with literature promotes readers’ empathy. Until the last century, few of the empirical claims adduced in that tradition were investigated experimentally. Recent work in psychology and neuropsychology has now shed new light on the interplay of empathy and literature. This article surveys the experimental findings, addressing three central questions: What is it to read empathically? Does reading make us more empathic? What characteristics of literature, if (...) any, affect readers’ empathy? While experimental studies have delivered no conclusive answers to these questions, it has exposed their psychological complexity and constructed a more nuanced picture of the diverse ways in which literature interacts with our empathic capacities. (shrink)

The nature and consequences of readers’ affective engagement with literature has, in recent years, captured the attention of experimental psychologists and philosophers alike. Psychological studies have focused principally on the causal mechanisms explaining our affective interactions with fictions, prescinding from questions concerning their rational justifiability. Transportation Theory, for instance, has sought to map out the mechanisms the reader tracks the narrative experientially, mirroring its descriptions through first-personal perceptual imaginings, affective and motor responses and even evaluative beliefs. Analytical philosophers, by contrast, (...) have largely focussed on the problems fiction poses for traditional theories of rationality (as in the ‘Paradox of Fiction), challenging fiction’s wider epistemic value. The result has been a theoretical impasse in which the power of fiction to affectively ‘transport’ a reader is at once often lauded (by psychologists) as a privileged route to interpersonal understanding, and condemned (by philosophers) as an abdication of the authority of reason. This chapter surveys some of the central claims on both sides, tracing the source of the debate to competing conceptions of rationality. (shrink)

This paper seeks to propose a direction of research based upon the transformation of Merleau-Ponty's thinking with respect to animal life over the course of his writings. In his earlier works, Merleau-Ponty takes up the position that “life” does not mean the same thing when applied to an animal and a human being because of the manner in which the “human dialectic” alters the human being's relation to life. In his later works, particularly in his lectures on nature, this position (...) softens so that the relationship between animals and humans becomes non-hierarchical, but remains essentially the same: there may be no “rupture” between humans and animals, but they are still essentially distinct insofar as all non-humans can be grouped into a single class of “animality.” I attempt to show that Merleau-Ponty fails to follow through with his most radical insights with respect to the relationships between living beings by preserving this distinction and suggest some ways in which we might today confront this problem through the works of Merleau-Ponty in a way that he did not. The proposal, then, is to take seriously “dialectical” biology and develop a Merleau-Pontian conception of species based upon the interrelations of living beings and their environments rather than focusing solely on organisms as discrete units. The conclusion then considers what the consequences of this understanding might be for our understanding of Merleau-Ponty's ontology in general. (shrink)

This chapter explores the cognitive and moral significance of the kind of imaginative experience poetry offers. It identifies two forms of imaginative experience that are especially important to poetry: ‘experiencing-as’ and ‘experience-taking’. Experiencing-as is ‘inherently first-personal, embodied, and phenomenologically characterized’ while in experience-taking one ‘takes the perspective of another, simulating some aspect or aspects of his psychology as if they were his own’. Through a sensitive and probing reading of Paul Celan’s Psalm, the chapter shows the role these two forms (...) of experience play in producing the unique form of ethical and epistemic value poetry can bear. The chapter’s argument for this has important implications for our understanding of the poetic imagination and nature of our experience of meaning in poetic contexts. (shrink)

Aesthetic transfiguration, as described by Nietzsche, is the capacity of art to alchemize the meaningless sufferings of natural existence into the aesthetically magnificent struggle that is human ‘life’. Like Nietzsche, Schopenhauer assessed ‘art from the perspective of life’. As Schopenhauer is standardly read, however, his conception of aesthetic experience has little in common with that offered by Nietzsche. Against the standard reading, this chapter argues that Nietzsche’s psychology of aesthetic experience—and in particular his idea that aesthetic transfiguration invests human experience (...) with positive value—is essentially an elaboration of insights owed to Schopenhauer. (shrink)

Abstract This chapter addresses the meta-ethical and psychological implications of Murdoch’s epistemic internalism—her claim that moral responsiveness is a condition of reliable and accurate moral evaluations. Part 1 examines Murdoch’s view that moral judgments feature a quasi-experiential phenomenology analogous to that of certain perceptual ones. Focussing on the phenomenology of our perception-based judgments of certain aspectual properties (e.g., pictorial and musical ones) it argues that such judgments support both Murdoch’s analogy and the internalism she takes it to imply. In Part (...) 2 this chapter considers Murdoch’s internalism as a psychological thesis, assessing it in view of several empirical studies of psychopathic subjects. It argues that the psychopath’s distinctive complex of cognitive and motivational deficits supports Murdoch’s conviction that moral judgment and moral motivation are interdependent. Just as Murdoch believed, many of our ordinary, non-pathological moral beliefs seem to be the natural progeny of our responsiveness to other persons, and so inherit the intrinsic power that others have to move us. (shrink)

Progressive family policy regimes typically aim to promote and protect women’s opportunities to participate in the workforce. These policies offer significant benefits to affluent, two-parent households. A disproportionate number of low-income and impoverished families, however, are headed by single mothers. How responsive are such policies to the objectives of these mothers and the needs of their children? This chapter argues that one-size-fits-all family policy regimes often fail the most vulnerable household and contribute to intergenerational poverty in two ways: by denying (...) at-risk children adequate parenting, and by undermining their mothers’ legitimate interest in nurturing and caring for their own children. The capabilities of these mothers and the well-being of their children are better served by policies which recognise maternal caregiving as a productive and valuable occupation meriting equal respect and social support. (shrink)

'PERHAPS WHAT is inexpressible (what I find mysterious and am not able to express)', wrote Wittgenstein, 'is the background against which whatever I could express has its meaning'. Wittgenstein's remark is a useful reminder to all who attempt to write about the nature and the value of art, for there our powers of expression often seem inadequate to the phenomena we aim to describe. In such cases it is natural to direct attention to the 'background' of aesthetic experience itself. In (...) consequence, many philosophical elucidations of art works will make good sense only to whose who are already engaged with them on their own terms—engaged with their distinctive character and forms. That this is so is perhaps most evident when the philosopher's target is the art of music. Roger Scruton's latest contribution to philosophical aesthetics, The Aesthetics of MusIc, is guided by a deep appreciation of the background of musical experience and he often allows music to speak for itself, through musical example and illustration. This study is exceptionally, if not uniquely, informed by a wide and thorough acquaintance with its subject matter, and it is commendably replete with references to, andmusic examples illustrating specific compositions. (shrink)

I’m going to argue for a set of restricted skeptical results: roughly put, we don’t know that fire engines are red, we don’t know that we sometimes have pains in our lower backs, we don’t know that John Rawls was kind, and we don’t even know that we believe any of those truths. However, people unfamiliar with philosophy and cognitive science do know all those things. The skeptical argument is traditional in form: here’s a skeptical hypothesis; you can’t epistemically neutralize (...) it, you have to be able to neutralize it to know P; so you don’t know P. But the skeptical hypotheses I plug into it are “real, live” scientific-philosophical hypotheses often thought to be actually true, unlike any of the outrageous traditional skeptical hypotheses (e.g., ‘You’re a brain in a vat’). So I call the resulting skepticism Live Skepticism. Notably, the Live Skeptic’s argument goes through even if we adopt the clever anti-skeptical fixes thought up in recent years such as reliabilism, relevant alternatives theory, contextualism, and the rejection of epistemic closure. Furthermore, the scope of Live Skepticism is bizarre: although we don’t know the simple facts noted above, many of us do know that there are black holes and other amazing facts. (shrink)

Este artigo investiga as diferentes concepções de “Sujeito” de acordo com o corpus teórico do filósofo Paul B. Preciado. As categorias analisadas são: os processos subjetivos e técnicos de sujeição social e servidão maquínica na era farmacopornográfica; o sujeito Playboy e petrosexorracial; a Multidão, seus múltiplos devires e as micropolíticas de resistência à opressão; a metamorfose dos sujeitos em agentes revolucionários e os simbiontes políticos, postulados por Preciado em seu mais recente livro publicado, Dysphoria mundi. Como Preciado articula todas estas (...) concepções, considerando ainda as linhas de fuga da submissão, isto é, o horizonte filosófico de resistência onto-epístemo-política, metamorfose e até a possível superação da dominação capitalística? Os procedimentos metodológicos foram baseados na pesquisa bibliográfica (livros, artigos e crônicas), de modo a evidenciar o contraste, as semelhanças, diferenças e interstícios entre a teoria de Preciado e as suas principais referências. Os resultados obtidos indicam uma linearidade consistente entre-categorias, os desafios em materializar as teorias revolucionárias na realidade cotidiana, bem como estratégias práticas que contribuem para a organização ontopolítica proposta por Preciado. (shrink)

Kripke’s puzzle has puts pressure on the intuitive idea that one can believe that Superman can fly without believing that Clark Kent can fly. If this idea is wrong then many theories of belief and belief ascription are built from faulty data. I argue that part of the proper analysis of Kripke’s puzzle refutes the closure principles that show up in many important arguments in epistemology, e.g., if S is rational and knows that P and that P entails Q, then (...) if she considers these two beliefs and Q, then she is in a position to know that.. (shrink)

In this paper I argue that a phenomenological account of moral sense-bestowal can provide valuable insight into the possibility of moral dilemmas. I propose an account of moral sense-bestowal that is grounded in the phenomenology of expression that Maurice Merleau-Ponty developed throughout the course of his philosophical work, and most explicitly in the period immediately following the publication of Phenomenology of Perception. Based on this Merleau-Pontian account of moral sense-bestowal, I defend the view that there are genuine moral dilemmas, i.e., (...) that we can be faced with situations of conflicting oughts that we cannot resolve without moral remainder. (shrink)

A presente dissertação tem como horizonte de pesquisa o conjunto de postulados e reflexões do filósofo espanhol Paul B. Preciado, a partir do qual este afirma que a noção de Multidão, tal como pensada por Michael Hardt e Antonio Negri, pode ser compreendida em termos de um “devir-revolucionário, multitudinário, constituído por singularidades diferenciadas”. Enquanto movimentos contraculturais, os deslocamentos subversivos onto-epístemo-políticos deflagrados pela Multidão comportam a possibilidade de promover a emancipação das singularidades que os compõem, bem como das políticas identitárias estabelecidas. (...) Neste sentido, a pesquisa propõe investigar como ocorre este processo de emancipação das subjetividades e singularidades, de modo a compreender como de fato é mobilizado o conceito de Multidão na teoria preciadiana, primeiro como “sujeito queer” e, posteriormente, como força des-identitária, isto é, como novo “sujeito político contemporâneo”. Para tal, será necessário estabelecer e analisar como o assujeitamento e a exploração capitalística são compreendidos na atualidade. Será utilizada como ferramenta hermenêutica para tal objetivo certos aspectos do pensamento de Judith Butler que permitem elucidar a produção concreta dos sujeitos, a exigência sistemática de assujeitamento ao cis-heteropatriarcado e a vulnerabilização dos sujeitos-individuados. Além disso, serão utilizados certos aspectos da teoria hardt-negriana que permitem esclarecer quais são as origens do conceito de Multidão e como os autores propõem a completa metamorfose da democracia enquanto plataforma para políticas emancipatórias, enfatizando o poder constituinte da biopolítica afirmativa da Multidão. Esta abertura conceitual possibilita contextualizar o recorte têmporo-espacial salientado por Preciado, a partir do qual fundamenta o conceito de farmacopornografia para identificar as mutações do capitalismo e seus mecanismos de exploração, como a sujeição social e a servidão maquínica. Desse modo, ao se reconhecer os mecanismos de dominação e exploração, torna-se viável a proposição de estratégias de subversão e práticas micropolíticas enquanto linhas de fuga que convergem com o conceito de Multidão, relida como insurgência contrafarmacopornográfica de desestabilização capitalística. (shrink)

A recente obra publicada por Martín Rucovsky, Cuerpos en escena, ainda não traduzida ao português brasileiro, reúne os resultados de uma pesquisa extensa e muito precisa ao redor das caixas de ferramentas de Judith Butler e Paul B. Preciado.

O presente artigo foi publicado originalmente como um capítulo de livro na compilação Queer y cuir: políticas de lo irreal (Editorial Fontamara, 2015), organizada por Fernando Lanuza e Raúl Carrasco. A revista Caderno Espaço Feminino agradece à pesquisadora Sayak Valencia por autorizar a publicação desta tradução.

Abstract - Evolutionary, ecological and ethical studies are, at the same time, specific scientific disciplines and, from an historical point of view, structurally linked domains of research. In a context of environmental crisis, the need is increasingly emerging for a connecting epistemological framework able to express a common or convergent tendency of thought and practice aimed at building, among other things, an environmental policy management respectful of the planet’s biodiversity and its evolutionary potential. -/- Evolutionary biology, ecology and ethics: at (...) first glance, three different objects of research, three different worldviews and three different scientific communities. In reality, there are both structural and historical links between these disciplines. First, some topics are obviously common across the board. Second, the emerging need for environmental policy management has gradually but radically changed the relationship between these disciplines. Over the last decades in particular, there has emerged a need for an interconnecting meta-paradigm that integrates more strictly evolutionary studies, biodiversity studies and the ethical frameworks that are most appropriate for allowing a lasting co-evolution between natural and social systems. Today such a need is more than a mere luxury, it is an epistemological and practical necessity. -/- In short, the authors of this volume address some of the foundational themes that interconnect evolutionary studies, ecology and ethics. Here they have chosen to analyze a topic using one of these specific disciplines as a kind of epistemological platform with specific links to topics from one or both of the remaining disciplines. Michael Ruse’s chapter, for instance, elucidates some of the structural links between Darwinismand ethics. Ruse analyzes the Evolutionism vs. Creationism debate, emphasizing the risks run by scientists when they ideologize the scientific content of their studies. In the case of the contributions of Jean Gayon and Jean-Marc Drouin, which respectively deal with the disciplines of evolutionary biology and ecology, some central connections have been developed between these two disciplines, while reserving the option to consider in detail their topic in order to discover essential features ormeanings. Gayon analyzes the multilayered meanings of “chance” in evolutionary studies and the methodological implications that accompany such disparatemeanings. Froma similar analytical perspective, Drouin’s contribution focuses on the identification and critical evaluation of the different conceptions of time in ecology. Chance and time, factors of evolution in species and ecological systems, play a very important function in both disciplines, and these chapters help to capture their polysemous structure and development. Bryan Norton’s chapter, on adaptive environmental management, is set within an epistemological context where the Darwinian paradigm, ecological knowledge and ethical frameworks meet to give rise to practical, conservationist policies. In his contribution, Patrick Blandin pleads for the necessity of an eco-evolutionary ethics capable of fully encompassing humanity’s responsibility in the future determination of the biosphere’s evolutionary paths. Our value systems must recognize the predominant place that humanity has taken in the evolutionary history of the planet, and integrate the ethical ramifications of scientific advances in evolutionary and ecological studies. The chapter by J. Baird Callicott introduces us to a metaphorical ecological reversion with direct consequences for our moral conduct. If ecology showed that ecosystems are not organisms, recognizing organisms as a kind of ecosystem could be the basis for a new post-modern ecological ethics that lays the foundation for a better moral integration of humans with the environment. The contributions of Robin Attfield and Tom Regan delve into some of the classical issues in environmental ethics, situating them within a broader ecological and evolutionary context. Attfield’s chapter tackles the confrontation between individualistic and ecologically holistic perspectives, their different approaches to the issue of intrinsic value, and their tangled relation to monism and pluralism. Regan’s contribution ponders the criteria that allow individual beings, human and non-human, to own moral rights, the role of the struggle for existence in the relationship between species, and the logical difficulties involved in attributing intrinsic value to collective entities (species, ecosystems). Catherine Larrère’s chapter discusses the opposition between two environmental and ethical worldviews with very different philosophical centers of gravity: nature and technology. These opposing perspectives have direct consequences not only for the perception of the problems at hand and for what entities are deemed morally significant, but also for the proposed solutions. -/- To set out some foundational events in the history of evolutionary biology, ecology and environmental ethics is a first necessary step towards a clarification of their major epistemological orientations. On the basis of this inevitably nonexhaustive history, it will be possible to better position the work of the different contributors, and to build a meta-paradigm, i.e. a connecting epistemological framework resulting from one common or convergent tendency of thought and practice shared by different disciplines. (shrink)

This chapter explores the suggestion that early attachment underpins the human capacity for empathy, and that empathy, in turn, is a condition of moral competence. We are disposed by nature to seek intimacy with our human conspecifics: the securely attached child learns that, whatever perils the world may hold, his well-being is shielded within the private sphere of personal intimacy. But why should secure attachment also favour—as it does—recognition of moral obligations towards those with whom we have no special standing (...) and share no personal destiny—recognition that the claims of persons as such merit our attention and regard? One answer to this question looks beyond the fact of secure attachment to a further psychological capacity, our capacity for empathy: secure attachment promotes susceptibility to empathy, and an appropriate susceptibility to empathy is a condition of basic moral competence. The chapter proposes that the deeper and more persisting significance of empathy to morality can be understood from a developmental perspective. Looking to mentalization-based attachment theory allows us to understand how empathic mirroring enters into our earliest intimate, interactions with other persons, securing our default commitment to recognizing their reality as bound up with our own. In this way, empathy constitutes one of the natural foundations on which the more complex architecture of moral experience is constructed. Attachment theory helps us to understand the indispensable role empathy plays at the beginning of the circuitous road to virtue. (shrink)

The classical tragedies relate conflicts, choices and dilemmas that have meaningful parallels in our own experience. Many of the normative dimensions of tragedy, however, rely critically on the causal and motivational efficacy of divine forces. In particular, these narratives present supernatural interventions invading their characters’ practical deliberations and undermining their claims to autonomous agency. Does this dynamic find any analogy in a contemporary, secular conception of moral agency? It does, but it is an analogy that challenges certain standard philosophical accounts (...) of agentive self-governance. (shrink)

There are two dominant approaches to quantification: the Fregean and the Tarskian. While the Tarskian approach is standard and familiar, deep conceptual objections have been pressed against its employment of variables as genuine syntactic and semantic units. Because they do not explicitly rely on variables, Fregean approaches are held to avoid these worries. The apparent result is that the Fregean can deliver something that the Tarskian is unable to, namely a compositional semantic treatment of quantification centered on truth and reference. (...) We argue that the Fregean approach faces the same choice: abandon compositionality or abandon the centrality of truth and reference to semantic theory. Indeed, we argue that developing a fully compositional semantics in the tradition of Frege leads to a typographic variant of the most radical of Tarskian views: variabilism, the view that names should be modeled as Tarskian variables. We conclude with the consequences of this result for Frege's distinction between sense and reference. (shrink)

Kit Fine has reawakened a puzzle about variables with a long history in analytic philosophy, labeling it “the antinomy of the variable”. Fine suggests that the antinomy demands a reconceptualization of the role of variables in mathematics, natural language semantics, and first-order logic. The difficulty arises because: (i) the variables ‘x’ and ‘y’ cannot be synonymous, since they make different contributions when they jointly occur within a sentence, but (ii) there is a strong temptation to say that distinct variables ‘x’ (...) and ‘y’ are synonymous, since sentences differing by the total, proper substitution of ‘x’ for ‘y’ always agree in meaning. We offer a precise interpretation of the challenge posed by (i) and (ii). We then develop some neglected passages of Tarski to show that his semantics for variables has the resources to resolve the antinomy without abandoning standard compositional semantics. (shrink)

Aristotle’s theory of human happiness in the Nicomachean Ethics explicitly depends on the claim that contemplation (theôria) is peculiar to human beings, whether it is our function or only part of it. But there is a notorious problem: Aristotle says that divine beings also contemplate. Various solutions have been proposed, but each has difficulties. Drawing on an analysis of what divine contemplation involves according to Aristotle, I identify an assumption common to all of these proposals and argue for rejecting it. (...) This allows a straightforward solution to the problem and there is evidence that Aristotle would have adopted it. (shrink)

The principle of compositionality requires that the meaning of a complex expression remains the same after substitution of synonymous expressions. Alleged counterexamples to compositionality seem to force a theoretical choice: either apparent synonyms are not synonyms or synonyms do not syntactically occur where they appear to occur. Some theorists have instead looked to Frege’s doctrine of “reference shift” according to which the meaning of an expression is sensitive to its linguistic context. This doctrine is alleged to retain the relevant claims (...) about synonymy and substitution while respecting the compositionality principle. Thus, Salmon (Philos Rev 115(4):415, 2006) and Glanzberg and King (Philosophers’ Imprint 20(2):1–29, 2020) offer occurrence-based accounts of variable binding, and Pagin and Westerståhl (Linguist Philos 33(5):381–415, 2010c) argue that an occurrence-based semantics delivers a compositional account of quotation. Our thesis is this: the occurrence-based strategies resolve the apparent failures of substitutivity in the same general way as the standard expression-based semantics do. So it is a myth that a Frege-inspired occurrence-based semantics affords a genuine alternative strategy. (shrink)

Journal of Political Philosophy, EarlyView.

A new kind of skepticism about philosophy is articulated and argued for. The key premise is the claim that many of us are well aware that in the past we failed to have good responses to substantive objections to our philosophical beliefs. The conclusion is disjunctive: either we are irrational in sticking with our philosophical beliefs, or we commit some other epistemic sin in having those beliefs.

Philosophers often find themselves in disagreement with contemporary philosophers they know full well to be their epistemic superiors on the topics relevant to the disagreement. This looks epistemically irresponsible. I offer a detailed investigation of this problem of the reflective epistemic renegade. I argue that although in some cases the renegade is not epistemically blameworthy, and the renegade situation is significantly less common than most would think, in a troublesome number of cases in which the situation arises the renegade is (...) blameworthy in her disagreement with recognized epistemic superiors. I also offer some thoughts on what it would mean for philosophical practice for us to refrain from being renegades. Finally, I show how a new kind of radical skepticism emerges from modest theses regarding the renegade. (shrink)

In a series of recent works, Kit Fine, 605–631, 2003, 2007) has sketched a novel solution to Frege’s puzzle. Radically departing from previous solutions, Fine argues that Frege’s puzzle forces us to reject compositionality. In this paper we first provide an explicit formalization of the relational semantics for first-order logic suggested, but only briefly sketched, by Fine. We then show why the relational semantics alone is technically inadequate, forcing Fine to enrich the syntax with a coordination schema. Given this enrichment, (...) we argue, that that the semantics is compositional. We then examine the deep consequences of this result for Fine’s proposed solution to Frege’s puzzle. We argue that Fine has mis-diagnosed his own solution–his attempted solution does not deny compositionality. The correct characterization of Fine’s solution fits him more comfortably among familiar solutions to the puzzle. (shrink)

Aristotle’s typical procedure is to identify something's four causes. Intentional action has typically been treated as an exception: most think that Aristotle has the standard causalist account, according to which an intentional action is a bodily movement efficiently caused by an attitude of the appropriate sort. I show that action is not an exception to Aristotle’s typical procedure: he has the resources to specify four causes of action, and thus to articulate a powerful theory of action unlike any other on (...) offer. (shrink)

Many philosophers are sceptical about the power of philosophy to refute commonsensical claims. They look at the famous attempts and judge them inconclusive. I prove that, even if those famous attempts are failures, there are alternative successful philosophical proofs against commonsensical claims. After presenting the proofs I briefly comment on their significance.

This article argues that economic crises are incompatible with the realisation of non-domination in capitalist societies. The ineradicable risk that an economic crisis will occur undermines the robust security of the conditions of non-domination for all citizens, not only those who are harmed by a crisis. I begin by demonstrating that the unemployment caused by economic crises violates the egalitarian dimensions of freedom as non-domination. The lack of employment constitutes an exclusion from the social bases of self-respect, and from a (...) practice of mutual social contribution crucial to the intersubjective affirmation of one’s status. While this argument shows that republicans must be concerned about economic crises, I suggest a more powerful argument can be grounded in the republican requirement that freedom must be robust. The systemic risk of economic crisis constitutes a threat to the conditions of free citizenship that cannot be nullified using policy mechanisms. As a result, republicans appear to be faced with the choice of revising their commitments or rejecting the possibility that republican freedom can be robustly secured in capitalist societies. (shrink)

'The arrow of time' refers to the curious asymmetry that distinguishes the future from the past. Reversing the Arrow of Time argues that there is an intimate link between the symmetries of 'time itself' and time reversal symmetry in physical theories, which has wide-ranging implications for both physics and its philosophy. This link helps to clarify how we can learn about the symmetries of our world, how to understand the relationship between symmetries and what is real, and how to overcome (...) pervasive illusions about the direction of time. Roberts explains the significance of time reversal in a way that intertwines physics and philosophy, to establish what the arrow of time means and how we can come to know it. This book is both mathematically and philosophically rigorous yet remains accessible to advanced undergraduates in physics and the philosophy of physics. This title is also available as Open Access on Cambridge Core. (shrink)

Goodman and Lederman (2020) argue that the traditional Fregean strategy for preserving the validity of Leibniz’s Law of substitution fails when confronted with apparent counterexamples involving proper names embedded under propositional attitude verbs. We argue, on the contrary, that the Fregean strategy succeeds and that Goodman and Lederman’s argument misfires.

A central dispute in understanding Frege’s philosophy concerns how the sense of a complex expression relates to the senses of its component expressions. According to one reading, the sense of a complex expression is a whole built from the senses of the component expressions. On this interpretation, Frege is an early proponent of structured propositions. A rival reading says that senses compose by functional application: the sense of a complex expression is the value of the function denoted by its functional (...) component for the arguments denoted by its remaining components. I argue that two non-negotiable Fregean theses entail that senses compose by functional application. One thesis is that referents compose by functional application. The other thesis is that an expression in an indirect context refers to its customary sense. (shrink)

This is a short essay that presents what I take to be the main questions regarding the epistemology of disagreement.

This paper reconstructs Susan Stebbing’s account of intelligent dealing with a problem and defends this account against charges that it relies on a “censurable kind” of intellectualism. This charge was made in Stebbing’s own time by Laird and Wittgenstein. Michael Kremer has recently made the case that Stebbing is also a proximate target of Gilbert Ryle’s attack on intellectualism. This paper argues that Stebbing should indeed be counted as an intellectualist since she holds that intelligent dealing with a problem requires (...) propositional thought. Yet, for Stebbing, thinking is an activity of a whole person and is enabled and constrained by their dispositions. This complex picture of a thinker enables Stebbing’s account to resist arguments targeting certain forms of intellectualism such as Ryle’s regress argument. It also helps her to respond to the charge that she overemphasizes the importance of intellectual failures. On the picture that emerges, Stebbing offers a strikingly modern epistemology that incorporates the social features of a person as well as their purely intellectual features. (shrink)

In the language of second-order logic, first- and second-order variables are distinguished syntactically and cannot be grammatically substituted. According to a prominent argument for the deployment of these languages, these substitution failures are necessary to block the derivation of paradoxes that result from attempts to generalize over predicate interpretations. I first examine previous approaches which interpret second-order sentences using expressions of natural language and argue that these approaches undermine these syntactic restrictions. I then examine Williamson’s primitivist approach according to which (...) second-order sentences are not offered readings in a previously understood language. I argue that the syntactic restrictions alone do not block the derivation of the paradox, unless they are backed by a principled reason that the language cannot be expanded to allow the grammatical substitution of first- and second- order variables. I argue that there is neither a syntactic nor a semantic principle that prohibits such an expansion. (shrink)

It is commonplace for philosophers to distinguish mere truths from truths that perspicuously represent the world's structure. According to a popular view, the perspicuous truths are supposed to be metaphysically revelatory and to play an important role in the accounts of law-hood, confirmation, and linguistic interpretation. Yet, there is no consensus about how to characterize this distinction. I examine strategies developed by Lewis and by Sider in his Writing the Book of the World which purport to explain this distinction in (...) terms of vocabulary: the truths that represent the world perspicuously have better, joint-carving vocabulary. I argue that the distinction between a perspicuous and mere truth concerns both the vocabulary of the sentence and its grammar. I then show that the collective motivations for distinguishing perspicuous from mere truths do not allow Lewis and Sider to properly impose constraints on grammar. (shrink)

In several passages, Frege suggests that successful communication requires that speaker and audience understand the uttered words and sentences to have the same sense. On the other hand, Frege concedes that, in many ordinary cases, variation in sense is tolerable. In a recent article in this journal, Michaelson and Textor (2023) offer a new interpretation of Frege on the tolerability of sense variation according to which variation in sense is tolerable when the conversation aims at joint action, but not when (...) the conversation aims at joint thought. We maintain, contra Michaelson and Textor, that whether sense variation is tolerable does not depend on the conversational purpose, whether it be theoretical or practical. Rather, whether sense variation is tolerable depends instead on the conversational background. This picture offers what we take to be a more plausible reconstruction of Frege’s own view. (shrink)

If you retain your belief upon learning that a large number and percentage of your recognized epistemic superiors disagree with you, then what happens to the epistemic status of your belief? I investigate that theoretical question as well has the applied case of philosophical disagreement—especially disagreement regarding purely philosophical error theories, theories that do not have much empirical support and that reject large swaths of our most commonsensical beliefs. I argue that even if all those error theories are false, either (...) (a) the average philosopher’s true commonsensical beliefs are epistemically impoverished, or (b) a good portion of philosophy is bunk and philosophers should give up most of their error theories despite the fact that their supporting arguments are generally as good as or even better than other philosophical arguments. (shrink)

My hunch has always been that in the end, Fregeanism will defeat Millianism. So I suspect that my (1998) arguments on behalf of Millianism are flawed. Peter Graham (1999) is confident he has found the flaws, but he has not. I hope that some clarification will encourage others to reveal the errors.

This article argues, first, that there is plenty of agreement among philosophers on philosophically substantive claims, which fall into three categories: reasons for or against certain views, elementary truths regarding fundamental notions, and highly conditionalized claims. This agreement suggests that there is important philosophical progress. It then argues that although it's easy to list several potential kinds of philosophical progress, it is much harder to determine whether the potential is actual. Then the article attempts to articulate the truth that the (...) deniers of philosophical progress are latching on to. Finally, it comments on the significance of the agreement and progress. (shrink)

According to Immanuel Kant, moral experience is made possible by respect, an absolutely unique feeling in which the sensible and the intelligible are given immediately together. This paper argues that Kant's moral philosophy underemphasizes the role of this sensibility at the heart of moral experience and that a more rigorous conception of respect, grounded in Michel Serres's concepts of the parasite, the excluded/included third, and noise would yield a moral philosophy more consistent with Kant's own basic insights.

This book proposes a substantially new solution to a classic philosophical problem: how is it possible that morality genuinely obligates us, binding our wills without regard to our perceived well-being? Building on Immanuel Kant’s idea of the fact of reason, the book argues that the bindingness of obligation can be traced back to the fact, articulated in different ways by Maurice Merleau-Ponty, Michel Serres, and Jean-Luc Nancy, that we find ourselves responsive, prior to all reflection, to a pre-personal, originary dimension (...) of sense. (shrink)

Montague and Kaplan began a revolution in semantics, which promised to explain how a univocal expression could make distinct truth-conditional contributions in its various occurrences. The idea was to treat context as a parameter at which a sentence is semantically evaluated. But the revolution has stalled. One salient problem comes from recurring demonstratives: "He is tall and he is not tall". For the sentence to be true at a context, each occurrence of the demonstrative must make a different truth-conditional contribution. (...) But this difference cannot be accounted for by standard parameter sensitivity. Semanticists, consoled by the thought that this ambiguity would ultimately be needed anyhow to explain anaphora, have been too content to posit massive ambiguities in demonstrative pronouns. This article aims to revived the parameter revolution by showing how to treat demonstrative pronouns as univocal while providing an account of anaphora that doesn't end up re-introducing the ambiguity. (shrink)

Those of us who take skepticism seriously typically have two relevant beliefs: (a) it’s plausible (even if false) that in order to know that I have hands I have to be able to epistemically neutralize, to some significant degree, some skeptical hypotheses, such as the brain-in-a-vat (BIV) one; and (b) it’s also plausible (even if false) that I can’t so neutralize those hypotheses. There is no reason for us to also think (c) that the BIV hypothesis, for instance, is plausible (...) or probably true. In order to take skepticism seriously it’s sufficient to hold (a) and (b); one need not hold (c). Indeed, philosophers who accept (a) and (b) never endorse (c). Show me a philosopher who suspects that he is a brain in a vat and I’ll show you someone who is deranged! That’s one thing that bothers undergraduates in philosophy. They object: why on earth do some philosophers take the BIV hypothesis to pose any threat at all to our beliefs given that those very same philosophers think that there’s no real chance that the BIV hypothesis is true? Sure, the BIV hypothesis is formally inconsistent with my belief that I have hands, so if the former is true then my belief is false. But so what? Why should that bare inconsistency matter so much? Is this strange attitude amongst philosophers the result of some logic fetish infecting the philosophical community? It is sometimes said that the skeptical hypotheses are not only inconsistent with our beliefs but are explanatory of our experiences, which is supposed to make them more of a threat. But students aren’t fooled: although the skeptical hypotheses may attempt to explain why our experience is as it is, it’s the kind of attempt appropriate for science fiction movies that are all special effects and virtually no plot. No one with any sense of reality will take the evil demon hypothesis to be even tenuously explanatory. (shrink)

Autism spectrum disorder is characterised by differences in unimodal and multimodal sensory and proprioceptive processing, with complex biases towards local over global processing. Many of these elements are implicated in versions of the rubber hand illusion, which were therefore studied in high-functioning individuals with ASD and a typically developing control group. Both groups experienced the illusion. A number of differences were found, related to proprioception and sensorimotor processes. The ASD group showed reduced sensitivity to visuotactile-proprioceptive discrepancy but more accurate proprioception. (...) This group also differed on acceleration in subsequent reach trials. Results are discussed in terms of weak top-down integration and precision-accuracy trade-offs. The RHI appears to be a useful tool for investigating multisensory processing in ASD. (shrink)

Suppose you know that someone is your epistemic peer regarding some topic. You admit that you cannot think of any relevant epistemic advantage you have over her when it comes to that topic; you admit that she is just as likely as you to get P's truth-value right. Alternatively, you might know that she is your epistemic superior regarding the topic. And then after learning this about her you find out that she disagrees with you about P. In those situations (...) it appears that the confidence with which one holds one's belief should be significantly reduced. My primary goal in this essay is to present and reflect upon a set of cases of disagreement that have not been discussed in the literature but are vital to consider. I argue that in the new cases one is reasonable in not lowering one?s confidence in the belief. Then I articulate and defend an ambitious principle, the Disagreement Principle, meant to answer the question 'Under what conditions am I epistemically blameworthy in retaining my belief with the same level of confidence after I have discovered recognized peers or superiors who disagree with me?'. (shrink)