Foundational theories of mental content seek to identify the conditions under which a mental representation expresses, in the mind of a particular thinker, a particular content. Normativists endorse the following general sort of foundational theory of mental content: A mental representation r expresses concept C for agent S just in case S ought to use r in conformity with some particular pattern of use associated with C. In response to Normativist theories of content, Kathrin Glüer-Pagin and Åsa Wikforss propose a (...) dilemma, alleging that Normativism either entails a vicious regress or falls prey to a charge of idleness. In this paper, I respond to this argument. I argue that Normativism can avoid the commitments that generate the regress and does not propose the sort of explanation required to charge that its explanation has been shown to be problematically idle. The regress-generating commitment to be avoided is, roughly, that tokened, contentful mental states are the product of rule-following. The explanatory task Normativists should disavow is that of explaining how it is that beliefs and other contentful mental states are produced. I argue that Normativism, properly understood as a theory of content, does not provide this kind of psychological explanation, and therefore does not entail that such explanations are to be given in terms of rule-following. If this is correct, Normativism is not the proper target of the dilemma offered by Glüer-Pagin and Wikforss. Understanding why one might construe Normativism in the way Glüer-Pagin and Wikforss must, and how, properly understood, it avoids their dilemma, can help us to appreciate the attractiveness of a genuinely normative theory of content and the importance of paying careful attention to the sort of normativity involved in norm-based theories of content. (shrink)

In classically based modal logic, there are three common conceptions of necessity, the universal conception, the equivalence relation conception, and the axiomatic conception. They provide distinct presentations of the modal logic S5, all of which coincide in the basic modal language. We explore these different conceptions in the context of the relevant logic R, demonstrating where they come apart. This reveals that there are many options for being an S5-ish extension of R. It further reveals a divide between the universal (...) conception of necessity on the one hand, and the axiomatic conception on the other: The latter is consistent with motivations for relevant logics while the former is not. For the committed relevant logician, necessity cannot be the truth in all possible worlds. (shrink)

Various theorists have endorsed the “communication argument”: communicative capacities are necessary for morally responsible agency because blame aims at a distinctive kind of moral communication. I contend that existing versions of the argument, including those defended by Gary Watson and Coleen Macnamara, face a pluralist challenge: they do not seem to sit well with the plausible view that blame has multiple aims. I then examine three possible rejoinders to the challenge, suggesting that a context-specific, function-based approach constitutes the most promising (...) modification of the communication argument. (shrink)

There appears to be few, if any, limits on what sorts of logical connectives can be added to a given logic. One source of potential limitations is the motivating ideology associated with a logic. While extraneous to the logic, the motivating ideology is often important for the development of formal and philosophical work on that logic, as is the case with intuitionistic logic. One family of logics for which the philosophical ideology is important is the family of relevant logics. In (...) this paper, I explore the limits of what a relevant connective is, showing how some basic criteria motivated by the ideology of relevant logicians provide robust limits on potential connectives. These criteria provide some plausible necessary conditions on being a relevant connective. (shrink)

In his latest book, Michael Devitt rejects Chomsky’s mentalist conception of linguistics. The case against Chomsky is based on two principal claims. First, that we can separate the study of linguistic competence from the study of its outputs: only the latter belongs to linguistic inquiry. Second, Chomsky’s account of a speaker’s competence as consisiting in the mental representation of rules of a grammar for his language is mistaken. I shall argue, first, that Devitt fails to make a case for separating (...) the study of outputs from the study of competence, and second, that Devitt mis-characterises Chomsky’s account of competence, and so his objections miss their target. Chomsky’s own views come close to a denial that speaker’s have knowledge of their language. But a satisfactory account of what speakers are able to do will need to ascribe them linguistic knowledge that they use to speak and understand. I shall explore a conception of speaker’s knowledge of language that confirrns Chomsky’s mentalist view of linguistics but which is immune to Devitt’s criticism. (shrink)

Techniques from behavioral economics—nudges—may help physicians increase pediatric vaccine compliance, but critics have objected that nudges can undermine autonomy. Since autonomy is a centrally important value in healthcare decision-making contexts, it counts against pediatric vaccination nudges if they undermine parental autonomy. Advocates for healthcare nudges have resisted the charge that nudges undermine autonomy, and the recent bioethics literature illustrates the current intractability of this debate. This article rejects a principle to which parties on both sides of this debate sometimes seem (...) committed: that nudges are morally permissible only if they are consistent with autonomy. Instead, I argue that, at least in the case of pediatric vaccination, some autonomy-undermining nudges may be morally justified. This is because parental autonomy in pediatric decision-making is not as morally valuable as the autonomy of adult patients, and because the interests of both the vaccinated child and other members of the community can sometimes be weighty enough to justify autonomy-infringing pediatric vaccination nudges. This article concludes with a set of worries about the effect of pediatric vaccination nudges on parent-physician relationships, and it calls on the American Academy of Pediatrics to draw on scientific and bioethics research to develop guidelines for the use of nudges in pediatric practice and, in particular, for the use of pediatric vaccination nudges. (shrink)

Stewart Cohen argues that much contemporary epistemological theorizing is hampered by the fact that ‘epistemic justification’ is a term of art and one that is never given any serious explication in a non-tendentious, theory-neutral way. He suggests that epistemologists are therefore better off theorizing in terms of rationality, rather than in terms of ‘epistemic justification’. Against this, I argue that even if the term ‘epistemic justification’ is not broadly known, the concept it picks out is quite familiar, and partly because (...) it’s a term of art, justification talk is a better vehicle for philosophical theorizing. ‘Rational’ is too unclear for our philosophical purposes, and the fact that ‘epistemic justification’ gets fleshed out by appeal to substantive, controversial theses is no obstacle to its playing the needed role in epistemological theorizing. (shrink)

In this paper, I motivate the addition of an actuality operator to relevant logics. Straightforward ways of doing this are in tension with standard motivations for relevant logics, but I show how to add the operator in a way that permits one to maintain the intuitions behind relevant logics. I close by exploring some of the philosophical consequences of the addition.

The operational semantics of Urquhart is a deep and important part of the development of relevant logics. In this paper, I present an overview of work on Urquhart’s operational semantics. I then present the basics of collection frames. Finally, I show how one kind of collection frame, namely, functional set frames, is equivalent to Urquhart’s semilattice semantics.

In this article, we present a definition of a hyperintensionality appropriate to relevant logics. We then show that relevant logics are hyperintensional in this sense, drawing consequences for other non-classical logics, including HYPE and some substructural logics. We further prove results concerning extensionality in relevant logics. We close by discussing related concepts for classifying formula contexts and potential applications of these results.

This article explores the meeting of two approaches towards philosophy and education: the philosophy for children approach advocated by Lipman and others, and Schmid’s philosophical concept of Lebenskunst. Schmid explores the concept of the beautiful or good life by asking what is necessary for each individual to be able to develop their own art of living and which aspects of life are significant when shaping a good and beautiful life. One element of Schmid’s theory is the practical application of philosophy (...) through the notions of Bildung, reflection, prudence and practical wisdom, as well as the requirement for each individual to take responsibility for actively shaping their life as an artwork. In this sense, each person is the artist responsible for living their own beautiful life. We argue that there are useful parallels between Schmid’s concept of the art of living and P4C, such as the ideal of a holistic philosophy that is “lived.” The pragmatic approach of P4C focuses on the embodied learner who practices critical, caring and creative thinking. Both P4C and Schmid’s theory are reminiscent of the Aristotelian notion of practical wisdom, which allows for an approach to an education for life that prepares students to develop their own art of living. (shrink)

The concern of deductive logic is generally viewed as the systematic recognition of logical principles, i.e., of logical truths. This paper presents and analyzes different instantiations of the three main interpretations of logical principles, viz. as ontological principles, as empirical hypotheses, and as true propositions in virtue of meanings. I argue in this paper that logical principles are true propositions in virtue of the meanings of the logical terms within a certain linguistic framework. Since these principles also regulate and control (...) the process of deduction in inquiry, i.e., they are prescriptive for the use of language and thought in inquiry, I argue that logic may, and should, be seen as an instrument or as a way of proceeding (modus procedendi) in inquiry. (shrink)

It is widely agreed that reactive attitudes play a central role in our practices concerned with holding people responsible. However, it remains controversial which emotional attitudes count as reactive attitudes such that they are eligible for this central role. Specifically, though theorists near universally agree that guilt is a reactive attitude, they are much more hesitant on whether to also include shame. This paper presents novel arguments for the view that shame is a reactive attitude. The arguments also support the (...) view that shame is a reactive attitude in the sense that concerns moral accountability. The discussion thereby challenges both the view that shame is not a reactive attitude at all, suggested by philosophers such as R. Jay Wallace and Stephen Darwall, and the view that shame is a reactive attitude but does not concern moral accountability, recently defended by Andreas Carlsson and Douglas Portmore. (shrink)

Environmental philosophy plays an important role, directly and indirectly, in many parts of society, including land and wildlife management (Leopold, 1949; Minteer, 2015), political activism (Abbey, 1968; Malm, 2020),and technological research and development (Baum & Owe, 2022; Donhauser et al., 2021). Environmental philosophy uncovers the ethical relationships existing between humans and the living and non-living world. It reveals the nuances of our scientific ecological concepts. And it tries to tell us how we might act – individually or collectively – to (...) better achieve our environmental goals. The aim of this special issue is to explore the limits and ever-expanding outer edges of this increasingly important area of philosophical thought. (shrink)

This article examines a fundamental question of justice in global health. Is it ethically preferable to provide a larger number of people with cheaper treatments that are less effective (or more toxic), or to restrict treatments to a smaller group to provide a more expensive but more effective or less toxic alternative? We argue that choosing to provide less effective or more toxic interventions to a larger number of people is favored by the principles of utility, equality, and priority for (...) those worst-off. Advocates are mistaken to demand that medical care provided in low-income and middle-income countries should be the same as in high-income countries. (shrink)

An important question for proponents of non-contractive approaches to paradox is why contraction fails. Zardini offers an answer, namely that paradoxical sentences exhibit a kind of instability. I elaborate this idea using revision theory, and I argue that while instability does motivate failures of contraction, it equally motivates failure of many principles that non-contractive theorists want to maintain.

While the 2010 EPSRC principles for robotics state a set of 5 rules of what ‘should’ be done, I argue they should differentiate between legal obligations and ethical demands. Only if we make this difference can we state clearly what the legal obligations already are, and what additional ethical demands we want to make. I provide suggestions how to revise the rules in this light and how to make them more structured.

Relevant logics are a family of non-classical logics characterized by the behavior of their implication connectives. Unlike some other non-classical logics, such as intuitionistic logic, there are multiple philosophical views motivating relevant logics. Further, different views seem to motivate different logics. In this article, we survey five major views motivating the adoption of relevant logics: Use Criterion, sufficiency, meaning containment, theory construction, and truthmaking. We highlight the philosophical differences as well as the different logics they support. We end with some (...) questions for future research. (shrink)

How does an engagement with religious traditions (broadly construed) illuminate and complicate the task of thinking through the ethics of eating? In this introduction, we survey some of the many food ethical issues that arise within various religious traditions and also consider some ethical positions that such traditions take on food. To say the least, we do not attempt to address all the ethical issues concerning food that arise in religious contexts, nor do we attempt to cover every tradition’s take (...) on food. We look at just a few traditions and a few interesting writings on food ethics and religion: What do they say about the ethics of eating? Why do they say these things? Here we use the terms “food ethics” and “religion” ecumenically as big tents under which many importantly different sorts of things may be grouped. Among the wide range of food ethical issues we consider in this chapter, for example, are religious views about the ethics of keeping, hurting, and killing animals, killing plants, dominion over creation, wastefulness, purity, blessing, atonement, and the connection between food and character. We realize, moreover, that it might be a stretch to label some of the views engaged by selected readings in this chapter as “religious” on a stringent understanding of that term; Lisa Kemmerer’s “Indigenous Traditions,” for instance, addresses some views that are recognizably spiritual but perhaps not religious in a strict sense. We hope that our ecumenical usage of the term can bring these important traditions to bear on the discussion without reducing them to something they are not. (shrink)

We discuss at some length evidence from the cognitive science suggesting that the representations of objects based on spatiotemporal information and featural information retrieved bottomup from a visual scene precede representations of objects that include conceptual information. We argue that a distinction can be drawn between representations with conceptual and nonconceptual content. The distinction is based on perceptual mechanisms that retrieve information in conceptually unmediated ways. The representational contents of the states induced by these mechanisms that are available to a (...) type of awareness called phenomenal awareness constitute the phenomenal content of experience. The phenomenal content of perception contains the existence of objects as separate things that persist in time and time, spatiotemporal information, and information regarding relative spatial relations, motion, surface properties, shape, size, orientation, color, and their functional properties. (shrink)

In Saving Truth from Paradox, Hartry Field presents and defends a theory of truth with a new conditional. In this paper, I present two criticisms of this theory, one concerning its assessments of validity and one concerning its treatment of truth-preservation claims. One way of adjusting the theory adequately responds to the truth-preservation criticism, at the cost of making the validity criticism worse. I show that in a restricted setting, Field has a way to respond to the validity criticism. I (...) close with some general considerations on the use of revision-theoretic methods in theories of truth. (shrink)

This paper seeks to indicate some connections between a major philosophi- cal project of the seventeenth century, the conception of a mathesis universalis, and the practice of baroque poetry. I shall argue that these connections consist in a peculiar view of language and systems of notation which was particularly common in European baroque culture and which provided the necessary conceptual background for both poetry and the mathesis universalis.

Three separate churches erected in Constantinople were all dedicated to the wisdom of Christ and erected on the same site one after the other. These churches were built between 360 and 537 AD by three different emperors: Constantius II, Theodosius the Younger, and Justinian I. The first two churches were consumed in flames after relatively short lives, but the final and greatest church still stands today, despite a history of extensive damage. This final edifice is the main focus of this (...) paper, owing to its 1500 year longevity and unprecedented architecture. If the entire History of Justinian's church is to considered, it is inaccurate to refer to it as a “church,” because although it remained a church for the first 900 years after its audacious construction, it was later converted into a mosque. Today it is a museum, in remembrance of its long history. (24). (shrink)

Are there any bona fide boundaries, i.e., boundaries that carve at the joints? Or is any boundary —hence any object—the result of a fiat articulation reflecting our cognitive biases and our so-cial practices and conventions? Does the choice between these two options amount to a choice between realism and wholesome relativism?

A common refrain in and outside academia is that prominent sports figures ought to engage more in the public discourse about political issues. This idea parallels the idea that athletes ought to be role models in general. This paper first examines and critiques the “athlete as role model” argument and then applies this critique to the “athlete as political activist” argument. Appealing to the empirical political psychological literature, the paper sketches an argument that athlete activism might actually do more harm (...) than good. (shrink)

This is the Guest Editor's Introduction to a volume of Philosophia Reformata that considers Jaap Klapwijk's book in which he seeks to discuss evolutionary biology in relation to Christian philosophy.

Few debates in environmental philosophy have been more heated than the one over the nature of wilderness. And yet, when one surveys the present scene, one finds that a variety of different conceptions of wilderness are still quite popular – some more so in certain professions than others. In this paper, I look at three popular conceptions of wilderness with an eye toward sussing out the good and the bad them. I look at what I call (1) the folk view (...) of wilderness, (2) Leopold’s conception of wilderness, and (3) the legal conception of wilderness (as found in the Wilderness Act of 1964). In the final part of the paper, I sketch out a sort of spectrum account of wilderness, one that I argue allows us to capture more cases of wilderness and might serve as a useful tool in future conservation efforts. (shrink)

This is a review of Henk Woldring's book on Karl Mannheim.

Collingwood’s aim in The Principles of Art is “to answer the question: What is art?” (p. 1) The answer Collingwood offers to that question, that art is the expression of emotion, has become notorious for its implausibility. I consider one objection against this theory, namely that it is unclear what is rendered art by this definition: for it sometimes appears to define art too broadly, containing all utterances and gestures; but at other times to define art too narrowly, excluding much (...) of what we intuitively consider art. -/- I argue that this objection is mistaken, because it is founded upon a misunderstanding of the sort of project in which Collingwood is engaged. I propose a new reading, via his philosophical methodology, under which ‘art’ is differentially rather than binarily realisable. According to this new reading, art is something found in every human experience or activity, but to a greater or lesser extent. I close by suggesting one reason why Collingwood’s project under this reading is more philosophically interesting than it is under the standard reading, namely that it can give a better account of borderline cases of art. (shrink)

When asked which of our concepts are normative concepts, metaethicists would be quick to list such concepts as GOOD, OUGHT, and REASON. When asked why such concepts belong on the list, metaethicists would be much slower to respond. Matti Eklund is a notable exception. In his recent book, Choosing Normative Concepts, Eklund argues by elimination for “the Normative Role view” that normative concepts are normative in virtue of having a “normative role” or being “used normatively”. One view that Eklund aims (...) to eliminate is “the Metaphysical view” that normative concepts are normative in virtue of referring to normative properties. In addition to arguing that Eklund’s objection looks doubtful by its own lights, we argue that there are several plausible versions of the Metaphysical view that Eklund doesn’t eliminate, defending various claims about normative concepts and their relationships to deliberation, competence, reference, and possession along the way. (shrink)

In this paper, I examine the ethics of nonviolent protest when a violent response is either foreseen or intended. One central concern is whether protesters, who foresee a violent response but persist, are provoking the violence and whether they are culpable for any eventual harms. A second concern is whether it is permissible to publicize the violent response for political advantage. I begin by distinguishing between two senses of the term provoke: a normative sense where a provocateur knowingly imposes an (...) unjustified risk of a violent response, and a descriptive sense where the respondent feels provoked. I argue that, when the risk of a violent response is justified, the protesters are not provocateurs but akin to nonculpable, entrapping agents who create an opportunity for the regime to respond with disproportionate violence. The regime’s response can disclose its brutality or criminality and this can be fairly publicized for political advantage. When nonviolent protesters create an unjustified risk of violence either because the injustice they oppose is insufficient to justify the risk of a violent response or because the risked harms are disproportionate with the likely political advantages derived from the protest, they are partially culpable provocateurs. However, I argue these partially culpable provocateurs can still permissibly publicize the disproportionate violence of the regime so as to shape public opinion. (shrink)

This article examines how facial recognition technology reshapes the philosophical debate over the ethics of video surveillance. When video surveillance is augmented with facial recognition, the data collected is no longer anonymous, and the data can be aggregated to produce detailed psychological profiles. I argue that – as this non-anonymous data of people’s mundane activities is collected – unjust risks of harm are imposed upon individuals. In addition, this technology can be used to catalogue all who publicly participate in political, (...) religious, and socially stigmatised activities, and I argue that this would undermine central interests of liberal democracies. I examine the degree to which the interests of individuals and the societal interests of liberal democracies to maintain people’s obscurity while in public coincide with privacy interests, as popularly understood, and conclude that there is a practical need to articulate a novel right to obscurity to protect the interests of liberal democratic societies. (shrink)

A growing number of linguistic attempts to explain how languages change use cultural-evolutionary models involving selection or drift. Developmental constraints and biases, which take center stage in evolutionary developmental biology or evo-devo, seem to be absent within this framework, even though linguistics is home to numerous notions of constraint. In this paper, we show how these evo-devo concepts could be applied to linguistic change and why they should. This requires some conceptual groundwork, due to important differences between linguistic and biotic (...) evolution. In biological evolution, development generates the organism's variable traits on which selection and drift act. In linguistic evolution by analogy, we say development generates the linguistic variants on which selection and drift can act. “Linguistic development” then picks out how individual speakers produce and comprehend language. It involves much more than just learning. Using this broad notion of development, we distinguish between different types of bias that could operate in the processes of linguistic innovation and transmission, which correspond to genetic mutation and biological reproduction, respectively. Having thus sharpened our conceptual toolbox, we then reanalyze two well-documented cases of linguistic change and show that, in both these cases, linguists have only considered Neo-Darwinian evolutionary explanations, falsely deploying an exclusive disjunction of selection and drift. We show that there is at least a third relevant alternative in these examples, namely developmental constraint or bias in the sense we explicate here. (shrink)

In this article, I analyze how the Harry Potter novels bring to awareness two fundamental aspects of the human condition: the importance of one’s choices and the inevitability of one’s mortality. These are highlighted through the contrast of the characters of Harry Potter and Lord Voldemort.

Four studies explore the role of perceptual fluency in attenuating bullshit receptivity, or the tendency for individuals to rate otherwise meaningless statements as “profound”. Across four studies, we presented participants with a sample of pseudoprofound bullshit statements in either a fluent or disfluent font and found that overall, disfluency attenuated bullshit receptivity while also finding little evidence that this effect was moderated by cognitive thinking style. In all studies, we measured participants’ cognitive reflection, need for cognition, faith in intuition, and (...) superstitious beliefs. Superstition strongly predicted bullshit receptivity regardless of fluency. Inconclusive results were found for the remaining scales. Potential links for the role of perceptual disfluency in promoting analytic thinking are discussed. (shrink)

There are two ways of understanding the notion of a contradiction: as a conjunction of a statement and its negation, or as a pair of statements one of which is the negation of the other. Correspondingly, there are two ways of understanding the Law of Non-Contradiction (LNC), i.e., the law that says that no contradictions can be true. In this paper I offer some arguments to the effect that on the first (collective) reading LNC is non-negotiable, but on the second (...) (distributive) reading it is perfectly plausible to suppose that LNC may, in some rather special and perhaps undesirable circumstances, fail to hold. (shrink)

Mereotopology is today regarded as a major tool for ontological analysis, and for many good reasons. There are, however, a number of open questions that call for an answer. Some are philosophical, others have direct applicative import, but all are crucial for a proper assessment of the strengths and limits of mereotopology. This paper is an attempt to put sum order in this area.

This article engages Richard Rorty’s controversial concept of ethnocentrism with the help of Randolf (Randy) S. David’s writings. The first section defines Rorty’s concept of ethnocentrism and responds to the general criticisms of relativism and divisiveness that have been made against it. The second section suggests a conceptual replacement for Rorty’s notion of a vicious ethnocentrism: egotism. Egotism is a kind of cultural ethnocentrism that is resistant to openness, creativity, and social transformation. Inspired by David’s work, the third and final (...) section suggests how the concepts of ethnocentrism and egotism might be of some use as conceptual tools for articulating contemporary social issues in the Philippines. (shrink)

En este breve ensayo me interesa analizar el concepto de lenguaje privado desarrollado por Ludwig Wittgenstein. La importancia radica en el desafío que plantea esta noción cuando nos ponemos a pensar sobre las posibilidades reales de un lenguaje puramente privado. En este sentido, el argumento del enfoque wittgensteiniano sostiene que el significado de las palabras no se origina en experiencias subjetivas individuales, sino en la interacción social dentro de una comunidad de hablantes. De modo que, si cada persona tuviera un (...) lenguaje exclusivamente privado, la comunicación sería imposible. Por ello, el objetivo de este escrito se centra en debatir si efectivamente el lenguaje es un fenómeno colectivo, arraigado en prácticas compartidas y acuerdos tácitos, o bien, puede tratarse de una construcción personal subjetiva. En síntesis, para examinar este planteo me centraré en el argumento propuesto por Kripke contra el lenguaje privado, y desde allí, analizaré la paradoja escéptica de Wittgenstein. (shrink)

This chapter takes a critical look at universities from the perspective of the neopragmatist philosophy of education outlined by Richard Rorty. The chapter begins with a discussion of Rorty’s view of the ends that educational institutions properly serve in a liberal democracy. It then considers the kind of culture that Rorty takes to be conducive to those ends and the kind that is antithetical to them. Rorty sometimes characterizes the latter as a culture of ‘egotism’. After describing the main aspects (...) of such a culture, the chapter uses it as an interpretive key for understanding the ‘dark side’ of the contemporary university. Our thesis is that within a Rortyan, neo-pragmatist philosophy of higher education, the ends that universities are meant to serve in a liberal democracy are vulnerable to frustration and corruption by a culture of egotism. (shrink)

A number of modern theologians have concluded that the rise of natural science makes it necessary to give up the idea that God acts in particular ways to affect the course of events in the world. I reply to this claim, taking up the challenge to explain what might be meant by a ”special’ act of God. There are several ways to conceive of such acts, including the possibility that God might determine what is left determinable in the structures of (...) nature, e.g., at the quantum level. I address objections to this view, and consider metaphysical puzzles that it presents. (shrink)

It is shown that a complete axiomatization of classical non-tautologies can be obtained by taking F (falsehood) as the sole axiom along with the two inference rules: (i) if A is a substitution instance of B, then A |– B; and (ii) if A is obtained from B by replacement of equivalent sentences, then A |– B (counting as equivalent the pairs {T, ~F}, {F, F&F}, {F, F&T}, {F, T&F}, {T, T&T}). Since the set of tautologies is also specifiable by (...) purely syntactic means, the resulting picture gives an improved syntactic account of classical sentential logic. The picture can then be completed by considering related systems that prove adequate to specify the set of contradictions, the set of non-contradictions, and the set of contingencies respectively. (shrink)

It would be an understatement to say that Russell was interested in Cantorian diagonal paradoxes. His discovery of the various versions of Russell’s paradox—the classes version, the predicates version, the propositional functions version—had a lasting effect on his views in philosophical logic. Similar Cantorian paradoxes regarding propositions—such as that discussed in §500 of The Principles of Mathematics—were surely among the reasons Russell eventually abandoned his ontology of propositions.1 However, Russell’s reasons for abandoning what he called “denoting concepts”, and his rejection (...) of similar “semantic dualisms” such as Frege’s theory of sense and reference—at least in “On Denoting”—made no explicit mention of any Cantorian paradox. My aim in this paper is to argue that such paradoxes do pose a problem for certain theories such as Frege’s, and early Russell’s, about how definite descriptions are meaningful. My first aim is simply to lay out the problem I have in mind. Next, I shall turn to arguing that the theories of descriptions endorsed by Frege and by Russell prior to “On Denoting” are susceptible to the problem. Finally, I explore what responses a.. (shrink)

Attempts to evaluate a belief or argument on the basis of its cause or origin are usually condemned as committing the genetic fallacy. However, I sketch a number of cases in which causal or historical factors are logically relevant to evaluating a belief, including an interesting abductive form that reasons from the best explanation for the existence of a belief to its likely truth. Such arguments are also susceptible to refutation by genetic reasoning that may come very close to the (...) standard examples given of supposedly fallacious genetic reasoning. (shrink)

Despite the initial strangeness of grouping Iris Murdoch (a Platonist), Martha Nussbaum (an Aristotelian), and Richard Rorty (a pragmatist) together, this paper will argue that these thinkers share a strong commitment to the moral purport of literature. I will also show that their shared idea of moral engagement through literature interlocks the individual’s sense of self and the world of others. After considering their accounts, I will conclude by raising the question of literature’s moral limits.