The article presents the most important systematic philosophical questions and problems regarding altruism, outlines various answers to these, discusses them, develops precise definitions of ‘altruism’ / ‘altruistic’, 'self-interested', 'egoistic', etc. and develops a normative theory of altruism. The starting point is an assumption about the ethical function of the normative concept of altruism, namely that it captures an ideal: acting for the benefit of others beyond one's moral duty. On this basis, the normative concept of altruism is defined. This is (...) followed by an overview of the ethics that explicitly or implicitly advocate altruism. The subsequent discussion of psychological altruism centres on the question of whether and, if so, which human motives may be intrinsically aimed at the good of others. The most important such motive is acting out of empathy. The final section addresses whether and how altruistic action can be rational. (shrink)

This chapter explores two of the most studied and most damaging aspects of such societal influence on science: racial and gender biases. We discuss two major domains of biological and medical research involving race and gender: cognitive differences research and reproductive health science. In each case, we explore the influence of sexist values like androcentric bias—where researchers focus on men and male bodies as the alleged “norm”—and racist values like white supremacy—where researchers privilege the cultures and attributes of white people (...) as allegedly “superior” to those of people of color. The chapter contends that we must make the culture of research more equitable to make the research itself less biased and more fair for all people. (shrink)

This paper examines the debate between permissive and impermissive forms of Bayesianism. It briefly discusses some considerations that might be offered by both sides of the debate, and then replies to some new arguments in favor of impermissivism offered by Roger White. First, it argues that White’s (Oxford studies in epistemology, vol 3. Oxford University Press, Oxford, pp 161–186, 2010) defense of Indifference Principles is unsuccessful. Second, it contends that White’s (Philos Perspect 19:445–459, 2005) arguments against permissive views do not (...) succeed. (shrink)

Much of the philosophical literature on causation has focused on the concept of actual causation, sometimes called token causation. In particular, it is this notion of actual causation that many philosophical theories of causation have attempted to capture.2 In this paper, we address the question: what purpose does this concept serve? As we shall see in the next section, one does not need this concept for purposes of prediction or rational deliberation. What then could the purpose be? We will argue (...) that one can gain an important clue here by looking at the ways in which causal judgments are shaped by people‘s understanding of norms. (shrink)

W. V. Quine famously defended two theses that have fallen rather dramatically out of fashion. The first is that intensions are “creatures of darkness” that ultimately have no place in respectable philosophical circles, owing primarily to their lack of rigorous identity conditions. However, although he was thoroughly familiar with Carnap’s foundational studies in what would become known as possible world semantics, it likely wouldn’t yet have been apparent to Quine that he was fighting a losing battle against intensions, due in (...) large measure to developments stemming from Carnap’s studies and culminating in the work of Kripke, Hintikka, and Bayart. These developments undermined Quine’s crusade against intensions on two fronts. First, in the context of possible world semantics, intensions could after all be given rigorous identity conditions by defining them (in the simplest case) as functions from worlds to appropriate extensions, a fact exploited to powerful and influential effect in logic and linguistics by the likes of Kaplan, Montague, Lewis, and Cresswell. Second, the rise of possible world semantics fueled a strong resurgence of metaphysics in contemporary analytic philosophy that saw properties and propositions widely, fruitfully, and unabashedly adopted as ontological primitives in their own right. This resurgence — happily, in my view — continues into the present day. -/- For a time, at any rate, Quine experienced somewhat better success with his second thesis: that higher-order logic is, at worst, confused and, at best, a quirky notational alternative to standard first-order logic. However, Quine notwithstanding, a great deal of recent work in formal metaphysics transpires in a higher-order logical framework in which properties and propositions fall into an infinite hierarchy of types of (at least) every finite order. Initially, the most philosophically compelling reason for embracing such a framework since Russell first proposed his simple theory of types was simply that it provides a relatively natural explanation of the paradoxes. However, since the seminal work of Prior there has been a growing trend to consider higher-order logic to be the most philosophically natural framework for metaphysical inquiry, many of the contributors to this volume being among the most important and influential advocates of this view. Indeed, this is now quite arguably the dominant view among formal metaphysicians. -/- In this paper, and against the current tide, I will argue in §1 that there are still good reasons to think that Quine’s second battle is not yet lost and that the correct framework for logic is first-order and type-free — properties and propositions, logically speaking, are just individuals among others in a single domain of quantification — and that it arises naturally out of our most basic logical and semantical intuitions. The data I will draw upon are not new and are well-known to contemporary higher-order metaphysicians. However, I will try to defend my thesis in what I believe is a novel way by suggesting that these basic intuitions ground a reasonable distinction between “pure” logic and non-logical theory, and that Russell-style semantic paradoxes of truth and exemplification arise only when we move beyond the purely logical and, hence, do not of themselves provide any strong objection to a type-free conception of properties and propositions. -/- Most of my arguments in §1 are largely independent of any specific account of the nature of properties and propositions beyond their type-freedom. However, I will in addition argue that there are good reasons to take propositions, at least, to be very fine-grained. My arguments are thus bolstered significantly if it can be shown that there are in fact well-defined examples of logics that are not only type-free but which comport with such a conception of propositions. It is the purpose of §2 to lay out a logic of this sort in some detail, drawing especially upon work by George Bealer and related work of my own. With the logic in place, it will be possible to generalize the line of argument noted above regarding Russell-style paradoxes and, in §3, apply it to two propositional paradoxes — the Prior-Kaplan paradox and the Russell-Myhill paradox — that are often taken to threaten the sort of account developed here. (shrink)

This handbook article gives a critical overview of recent discussions of epistemic authority. It favors an account that brings into balance the dictates of rational deference with the ideals of intellectual self-governance. A plausible starting point is the conjecture that neither should rational deference to authorities collapse into total epistemic submission, nor the ideal of mature intellectual self-governance be conflated with (illusions of) epistemic autarky.

Interactions between an intelligent software agent and a human user are ubiquitous in everyday situations such as access to information, entertainment, and purchases. In such interactions, the ISA mediates the user’s access to the content, or controls some other aspect of the user experience, and is not designed to be neutral about outcomes of user choices. Like human users, ISAs are driven by goals, make autonomous decisions, and can learn from experience. Using ideas from bounded rationality, we frame these interactions (...) as instances of an ISA whose reward depends on actions performed by the user. Such agents benefit by steering the user’s behaviour towards outcomes that maximise the ISA’s utility, which may or may not be aligned with that of the user. Video games, news recommendation aggregation engines, and fitness trackers can all be instances of this general case. Our analysis facilitates distinguishing various subcases of interaction, as well as second-order effects that might include the possibility for adaptive interfaces to induce behavioural addiction, and/or change in user belief. We present these types of interaction within a conceptual framework, and review current examples of persuasive technologies and the issues that arise from their use. We argue that the nature of the feedback commonly used by learning agents to update their models and subsequent decisions could steer the behaviour of human users away from what benefits them, and in a direction that can undermine autonomy and cause further disparity between actions and goals as exemplified by addictive and compulsive behaviour. We discuss some of the ethical, social and legal implications of this technology and argue that it can sometimes exploit and reinforce weaknesses in human beings. (shrink)

The paper argues that an account of understanding should take the form of a Carnapian explication and acknowledge that understanding comes in degrees. An explication of objectual understanding is defended, which helps to make sense of the cognitive achievements and goals of science. The explication combines a necessary condition with three evaluative dimensions: an epistemic agent understands a subject matter by means of a theory only if the agent commits herself sufficiently to the theory of the subject matter, and to (...) the degree that the agent grasps the theory (i.e., is able to make use of it), the theory answers to the facts and the agent’s commitment to the theory is justified. The threshold for outright attributions of understanding is determined contextually. The explication has descriptive as well as normative facets and allows for the possibility of understanding by means of non-explanatory (e.g., purely classificatory) theories. (shrink)

This article presents the first thematic review of the literature on the ethical issues concerning digital well-being. The term ‘digital well-being’ is used to refer to the impact of digital technologies on what it means to live a life that isgood fora human being. The review explores the existing literature on the ethics of digital well-being, with the goal of mapping the current debate and identifying open questions for future research. The review identifies major issues related to several key social (...) domains: healthcare, education, governance and social development, and media and entertainment. It also highlights three broader themes: positive computing, personalised human–computer interaction, and autonomy and self-determination. The review argues that three themes will be central to ongoing discussions and research by showing how they can be used to identify open questions related to the ethics of digital well-being. (shrink)

This paper examines three accounts of the sleeping beauty case: an account proposed by Adam Elga, an account proposed by David Lewis, and a third account defended in this paper. It provides two reasons for preferring the third account. First, this account does a good job of capturing the temporal continuity of our beliefs, while the accounts favored by Elga and Lewis do not. Second, Elga’s and Lewis’ treatments of the sleeping beauty case lead to highly counterintuitive consequences. The proposed (...) account also leads to counterintuitive consequences, but they’re not as bad as those of Elga’s account, and no worse than those of Lewis’ account. (shrink)

A central tension shaping metaethical inquiry is that normativity appears to be subjective yet real, where it’s difficult to reconcile these aspects. On the one hand, normativity pertains to our actions and attitudes. On the other, normativity appears to be real in a way that precludes it from being a mere figment of those actions and attitudes. In this paper, I argue that normativity is indeed both subjective and real. I do so by way of treating it as a special (...) sort of artifact, where artifacts are mind-dependent yet nevertheless can carve at the joints of reality. In particular, I argue that the properties of being a reason and being valuable for are grounded in attitudes yet are still absolutely structural. (shrink)

This paper recommends recognition theory as one useful tool in the diagnosis of the recent rise in two pathologies of democracy, specifically the surging success of populist politicians and parties across many consolidated democracies, and, increases in the social polarization of citizens along partisan lines in several of those nations. It begins by defining and discussing the resurgence of populism in two forms, before turning to a discussion of the concurrent increase in partisan polarization that is puzzlingly unconnected to policy (...) polarization. It then argues that recognition theory does a better job explaining these phenomena than alternative approaches by tying together social changes, moral psychology, and politically powerful social dynamics of identity, in a way that is sensitive to historical changes in recognition orders. It also argues that recognition theory provides an understanding of the specific political psychology supporting populism and polarization that does not treat supporters as mere passive victims of blind emotion, but rather as motivated by distinctly moral experiences of misrecognition and as making claims for recognition to the broader society. In the end, the paper suggests that a central causal role behind populism and polarization must be assigned to responses to a changing recognition order, especially where those enter into a fateful reinforcing causal dynamic with other economic and political causes, potentially turning the engaged use of democratic political freedom into its opposite. (shrink)

An adequate account of laws should satisfy at least five desiderata: it should provide a unified account of laws and chances, it should yield plausible relations between laws and chances, it should vindicate numerical chance assignments, it should accommodate dynamical and non-dynamical chances, and it should accommodate a plausible range of nomic possibilities. No extant account of laws satisfies these desiderata. This paper presents a non-Humean account of laws, the Nomic Likelihood Account, that does.

We explore the question of whether machines can infer information about our psychological traits or mental states by observing samples of our behaviour gathered from our online activities. Ongoing technical advances across a range of research communities indicate that machines are now able to access this information, but the extent to which this is possible and the consequent implications have not been well explored. We begin by highlighting the urgency of asking this question, and then explore its conceptual underpinnings, in (...) order to help emphasise the relevant issues. To answer the question, we review a large number of empirical studies, in which samples of behaviour are used to automatically infer a range of psychological constructs, including affect and emotions, aptitudes and skills, attitudes and orientations (e.g. values and sexual orientation), personality, and disorders and conditions (e.g. depression and addiction). We also present a general perspective that can bring these disparate studies together and allow us to think clearly about their philosophical and ethical implications, such as issues related to consent, privacy, and the use of persuasive technologies for controlling human behaviour. (shrink)

Value capture occurs when an agent’s values are rich and subtle; they enter a social environment that presents simplified — typically quantified — versions of those values; and those simplified articulations come to dominate their practical reasoning. Examples include becoming motivated by FitBit’s step counts, Twitter Likes and Re-tweets, citation rates, ranked lists of best schools, and Grade Point Averages. We are vulnerable to value capture because of the competitive advantage that such crisp and clear expressions of value have in (...) our private reasoning and our public justification. There is, however, a price. In value capture, we take a central component of our autonomy — our ongoing deliberation over the exact articulation of our values — and we outsource it. And the metrics to which we outsource usually engineered for the interests of some external force, like a large-scale institution’s interest in cross-contextual comprehensibility and quick aggregability. That outsourcing cuts off one of the key benefits to personal deliberation. In value capture, we no longer adjust our values and their articulations in light of own rich experience of the world. Our values should often be carefully tailored to our particular selves or our small-scale communities, but in value capture, we buy our values off the rack. In some cases – like decreasing CO2 emissions – the costs of non-tailored values are outweighed by the benefit of precise collective coordination. In other cases, like in our aesthetic lives, they are not. This suggests that we should want different values suited to different scales. We should want value federalism. Some values are perhaps best pursued at the largest-scale level, others at smaller scales. The problem occurs when we exhibit an excess preference for the largest-scale values – when we consistently let the universal metrics swamp our quieter interests. (shrink)

Recognizing that truth is socially constructed or that knowledge and power are related is hardly a novelty in the social sciences. In the twenty-first century, however, there appears to be a renewed concern regarding people’s relationship with the truth and the propensity for certain actors to undermine it. Organizations are highly implicated in this, given their central roles in knowledge management and production and their attempts to learn, although the entanglement of these epistemological issues with business ethics has not been (...) engaged as explicitly as it might be. Drawing on work from a virtue epistemology perspective, this paper outlines the idea of a set of epistemic vices permeating organizations, along with examples of unethical epistemic conduct by organizational actors. While existing organizational research has examined various epistemic virtues that make people and organizations effective and responsible epistemic agents, much less is known about the epistemic vices that make them ineffective and irresponsible ones. Accordingly, this paper introduces vice epistemology, a nascent but growing subfield of virtue epistemology which, to the best of our knowledge, has yet to be explicitly developed in terms of business ethics. The paper concludes by outlining a business ethics research agenda on epistemic vice, with implications for responding to epistemic vices and their illegitimacy in practice. (shrink)

According to commonsense psychology, one is conscious of everything that one pays attention to, but one does not pay attention to all the things that one is conscious of. Recent lines of research purport to show that commonsense is mistaken on both of these points: Mack and Rock (1998) tell us that attention is necessary for consciousness, while Kentridge and Heywood (2001) claim that consciousness is not necessary for attention. If these lines of research were successful they would have important (...) implications regarding the prospects of using attention research to inform us about consciousness. The present essay shows that these lines of research are not successful, and that the commonsense picture of the relationship between attention and consciousness can be. (shrink)

What is philosophy of science? Numerous manuals, anthologies or essays provide carefully reconstructed vantage points on the discipline that have been gained through expert and piecemeal historical analyses. In this paper, we address the question from a complementary perspective: we target the content of one major journal of the field—Philosophy of Science—and apply unsupervised text-mining methods to its complete corpus, from its start in 1934 until 2015. By running topic-modeling algorithms over the full-text corpus, we identified 126 key research topics (...) that span across 82 years. We also tracked their evolution and fluctuating significance over time in the journal articles. Our results concur with and document known and lesser-known episodes of the philosophy of science, including the rise and fall of logic and language-related topics, the relative stability of a metaphysical and ontological questioning (space and time, causation, natural kinds, realism), the significance of epistemological issues about the nature of scientific knowledge as well as the rise of a recent philosophy of biology and other trends. These analyses exemplify how computational text-mining methods can be used to provide an empirical large-scale and data-driven perspective on the history of philosophy of science that is complementary to other current historical approaches. (shrink)

Political epistemology is the intersection of political philosophy and epistemology. This paper develops a political 'hinge' epistemology. Political hinge epistemology draws on the idea that all belief systems have fundamental presuppositions which play a role in the determination of reasons for belief and other attitudes. It uses this core idea to understand and tackle political epistemological challenges, like political disagreement, polarization, political testimony, political belief, ideology, and biases, among other possibilities. I respond to two challenges facing the development of a (...) political hinge epistemology. The first is about nature and demarcation of political hinges, while the second is about rational deliberation over political hinges. I then use political hinge epistemology to analyze ideology, dealing with the challenge of how an agent's ideology 'masks' or distorts their understanding of social reality, along with the challenge of how ideology critique can change the beliefs of agents who adhere to dominant ideologies, if agents only have their own or the competing ideology to rely on (see Haslanger 2017). I then explore how political hinge epistemology might be extended to further our understanding of political belief polarization. (shrink)

Many questions about wellbeing involve metaphysical dependence. Does wellbeing depend on minds? Is wellbeing determined by distinct sorts of things? Is it determined differently for different subjects? However, we should distinguish two axes of dependence. First, there are the grounds that generate value. Second, there are the connections between the grounds and value which make it so that those grounds generate that value. Given these distinct axes of dependence, there are distinct dimensions to questions about the dependence of wellbeing. In (...) this paper, I offer a view of wellbeing that gives different answers with respect to these different dimensions. The view is subjectivist about connections but objectivist about grounds. Pluralist about grounds but monist about connections. Invariabilist about connections but variabilist about grounds. Thus, the view offers a simple account that captures the complexity of wellbeing. (shrink)

The Oxford Handbook of the Philosophy of Love offers a wide array of original essays on the nature and value of love. The editors, Christopher Grau and Aaron Smuts, have assembled an esteemed group of thinkers, including both established scholars and younger voices. The volume contains thirty-three essays addressing both issues about love as well as key philosophers who have contributed to the philosophy of love, such as Plato, Kierkegaard, Schopenhauer, and Murdoch. The topics range from central issues about (...) the nature and variety of love, the possibility of its rational justification, and whether it is an emotion, to the significance of love for law, economics, morality, and free will. The volume also contains an introduction to the subject as well as essays on love’s relation to jealousy, biotechnology, religion, knowledge, and several other topics. This wide-ranging handbook will be a key resource for specialists working on the philosophy of love, and a helpful guide for those looking to learn more about the area. (shrink)

A community, for ecologists, is a unit for discussing collections of organisms. It refers to collections of populations, which consist (by definition) of individuals of a single species. This is straightforward. But communities are unusual kinds of objects, if they are objects at all. They are collections consisting of other diverse, scattered, partly-autonomous, dynamic entities (that is, animals, plants, and other organisms). They often lack obvious boundaries or stable memberships, as their constituent populations not only change but also move in (...) and out of areas, and in and out of relationships with other populations. Familiar objects have identifiable boundaries, for example, and if communities do not, maybe they are not objects. Maybe they do not exist at all. The question this possibility suggests, of what criteria there might be for identifying communities, and for determining whether such communities exist at all, has long been discussed by ecologists. This essay addresses this question as it has recently been taken up by philosophers of science, by examining answers to it which appeared a century ago and which have framed the continuing discussion. (shrink)

Ziel dieses Papiers ist es die Ordnungsethik – einen bereichsethischen Ansatz, der derzeit vor allem für wirtschaftsethische Fragestellungen benutzt wird – als eine universelle Methode zur Analyse von bereichsethischen Fragestellungen vorzustellen. Um das Vorhaben handhabbar zu machen, muss es in zweierlei Hinsicht eingeschränkt werden. Zum einen kann es sich hier natürlich nicht um eine voll ausgearbeitete Methodologie für die Analyse von bereichsethischen Fragestellungen handeln, sondern nur um eine methodische Skizze. Zum anderen soll es in diesem Papier im Wesentlichen um solche (...) bereichsethischen Fragestellungen gehen, deren Lösung die Implementierung von formellen wie informellen Regeln erfordert. (shrink)

We discuss the social-epistemic aspects of Catherine Elgin’s theory of reflective equilibrium and understanding and argue that it yields an argument for the view that a crucial social-epistemic function of epistemic authorities is to foster understanding in their communities. We explore the competences that enable epistemic authorities to fulfil this role and argue that among them is an epistemic virtue we call “epistemic empathy”.

Synthetic biology has immense potential to ameliorate widespread environmental damage. The promise of such technology could, however, be argued to potentially risk the public, industry, or governments not curtailing their environmentally damaging behaviour or even worse exploit the possibility of this technology to do further damage. In such cases, there is the risk of a worse outcome than if the technology was not deployed. This risk is often couched as an objection to new technologies, that the technology produces a moral (...) hazard. This paper describes how to navigate a moral hazard argument and mitigate the possibility of a moral hazard. Navigating moral hazard arguments and mitigating the possibility of a moral hazard will improve the public and environmental impact of synthetic biology. (shrink)

In Modal Logic as Metaphysics, Timothy Williamson claims that the possibilism-actualism (P-A) distinction is badly muddled. In its place, he introduces a necessitism-contingentism (N-C) distinction that he claims is free of the confusions that purportedly plague the P-A distinction. In this paper I argue first that the P-A distinction, properly understood, is historically well-grounded and entirely coherent. I then look at the two arguments Williamson levels at the P-A distinction and find them wanting and show, moreover, that, when the N-C (...) distinction is broadened (as per Williamson himself) so as to enable necessitists to fend off contingentist objections, the P-A distinction can be faithfully reconstructed in terms of the N-C distinction. However, Williamson’s critique does point to a genuine shortcoming in the common formulation of the P-A distinction. I propose a new definition of the distinction in terms of essential properties that avoids this shortcoming. (shrink)

Activist artists often face a difficult question: is striving to change the world undermined when pursued through difficult and experimental artistic means? Looking closely at Adrian Piper's 'Four Intruders plus Alarm Systems' (1980), I will consider why this is an important concern for activist art, and assess three different responses in relation to Piper’s work. What I call the conciliatory stance recommends that when activist artists encounter misunderstanding, they should downplay their experimental artistry in favor of fitting their work to (...) their audience's appreciative capacities. What I call the steadfast stance recommends that activist artists have reason to use their privilege of artistic exceptionalism to challenge their audience's expectations, even if this leads to misunderstanding. I claim that a middle position that I call liberal conciliation best balances the demands for actual change placed on activism and the experimental means that artists bring to activism. (shrink)

Propositional contingentism is the view that what propositions there are is a contingent matter—certain propositions ontologically depend on objects which themselves only contingently exist. Possible worlds are, loosely, complete ways the world could have been. That is to say, the ways in which everything in its totality could have been. Propositional contingentists make use of possible worlds frequently. However, a neglected, but important, question concerns whether there are any notions of worlds which are both theoretically adequate and consistent with propositional (...) contingentism. Some notion of a possible world is adequate if the systematic connection between, at least, possibility and truth at some possible world holds. Here, I argue that no adequate notion of a possible world is available to at least those who subscribe to one natural formulation of propositional contingentism. I also show that this result contrasts with a simple and adequate definition of a possible world available to the necessitist—those who hold that necessarily everything necessarily exists. (shrink)

Ectogestation involves the gestation of a fetus in an ex utero environment. The possibility of this technology raises a significant question for the abortion debate: Does a woman’s right to end her pregnancy entail that she has a right to the death of the fetus when ectogestation is possible? Some have argued that it does not Mathison & Davis. Others claim that, while a woman alone does not possess an individual right to the death of the fetus, the genetic parents (...) have a collective right to its death Räsänen. In this paper, I argue that the possibility of ectogestation will radically transform the problem of abortion. The argument that I defend purports to show that, even if it is not a person, there is no right to the death of a fetus that could be safely removed from a human womb and gestated in an artificial womb, because there are competent people who are willing to care for and raise the fetus as it grows into a person. Thus, given the possibility of ectogestation, the moral status of the fetus plays no substantial role in determining whether there is a right to its death. (shrink)

The aim of the paper is to develop general criteria of argumentative validity and adequacy for probabilistic arguments on the basis of the epistemological approach to argumentation. In this approach, as in most other approaches to argumentation, proabilistic arguments have been neglected somewhat. Nonetheless, criteria for several special types of probabilistic arguments have been developed, in particular by Richard Feldman and Christoph Lumer. In the first part (sects. 2-5) the epistemological basis of probabilistic arguments is discussed. With regard to the (...) philosophical interpretation of probabilities a new subjectivist, epistemic interpretation is proposed, which identifies probabilities with tendencies of evidence (sect. 2). After drawing the conclusions of this interpretation with respect to the syntactic features of the probability concept, e.g. one variable referring to the data base (sect. 3), the justification of basic probabilities (priors) by judgements of relative frequency (sect. 4) and the justification of derivative probabilities by means of the probability calculus are explained (sect. 5). The core of the paper is the definition of '(argumentatively) valid derivative probabilistic arguments', which provides exact conditions for epistemically good probabilistic arguments, together with conditions for the adequate use of such arguments for the aim of rationally convincing an addressee (sect. 6). Finally, some measures for improving the applicability of probabilistic reasoning are proposed (sect. 7). (shrink)

Das spezifische Ziel von Argumentationen ist nicht einfach, den Adressaten etwas glauben zu machen - dies wäre bloße Rhetorik ﷓, sondern: den Adressaten beim Erkennen der Akzeptabilität (insbesondere der Wahrheit) der These anzuleiten und ihn so zu begründetem Glauben, zu Erkenntnis zu führen. Argumentationen leiten das Erkennen an, indem sie in ihren Argumenten hinreichende Akzeptabilitätsbedingungen der These als erfüllt beurteilen und so den Adressaten implizit auffordern, diese Bedingungen zu überprüfen. Argumentationen sind gültig, wenn sie prinzipiell das Erkennen anleiten können; d. (...) h. wenn die genannten Akzeptabilitätsbedingungen hinreichend sind, wenn sie tatsächlich erfüllt (die Argumente also wahr) sind und wenn es irgendjemanden gibt, der zwar die Akzeptabilität der Argumente, nicht aber die der These erkannt hat. Eine gültige Argumentation ist adäquat, um einen bestimmten Adressaten rational zu überzeugen, wenn dieser u. a. die Akzeptabilität der Argumente, nicht aber die der These erkannt hat. Die in gültigen Argumentationen als erfüllt beurteilten Akzeptabilitätsbedingungen sind Konkretisierungen allgemeiner Erkenntnisprinzipien für die spezifische These, z. B. des deduktiven Erkenntnisprinzips: 'Eine Proposition ist wahr, wenn sie von wahren Propositionen logisch impliziert wird.' oder des erkenntnisgenetischen Erkenntnisprinzips: 'Eine Proposition ist wahr, wenn sie korrekt verifiziert worden ist.' Eine Konkretisierung des deduktiven Prinzips für eine These p wäre z. B.: 'p ist wahr, 1. wenn q und r wahr sind und 2. wenn q und r zusammen p logisch implizieren.' Sind beide Bedingungen erfüllt, so könnte 'q; r; also p.' eine gültige deduktive Argumentation sein. Die verschiedenen Argumentationstypen unterscheiden sich danach, auf welchem Erkenntnisprinzip sie basieren. Das argumentativ angeleitete Erkennen der Akzeptabilität der These funktioniert so: Der Adressat benutzt das von ihm (zumindest implizit) gewußte allgemeine Erkenntnisprinzip als Checkliste, auf der er nach dem Vorbringen der Argumente abhakt, welche Akzeptabilitätsbedingung des Erkenntnisprinzips durch das Zutreffen des Arguments jeweils erfüllt wird. Auf der Basis dieser Funktionsbestimmung werden in der "Praktischen Argumentationstheorie" (erstmalig) präzise Gültigkeitskriterien für Argumentationen allgemein und für mehrere spezielle Argumentationstypen entwickelt, erkenntnistheoretisch begründet und auf komplexe Argumentationsbeispiele aus Philosophie, Wissenschaft, Technik und Kultur angewendet. Die Analyse der erkenntnistheoretischen Grundlagen - der zugrundeliegenden Erkenntnisprinzipien - vor allem der interpretierenden und praktischen Argumentationen ist zudem von erheblicher Bedeutung weit über die Argumentationstheorie hinaus: für die Interpretationstheorie, die Handlungstheorie und die praktische Philosophie. (shrink)

I argue that the Problem of Evil diminishes the likelihood of the simulation hypothesis being true. In section 1, I present the simulation hypothesis. In section 2, I present the Problem of Evil and how it can be addressed to the simulation hypothesis. In section 3, I strengthen my claim by defending the idea that, on the grounds of the expansion of the moral circle, we can infer that potential simulators would most probably view simulated beings as moral subjects. Section (...) 4 is dedicated to counterarguments and their responses, and section 5 contains a conclusion where I clarify the probabilistic nature of my argument. (shrink)

After viewing a painting, reading a novel, or seeing a film, audiences often feel that they improve their cognitive standing on the world beyond the canvas, page, or screen. To learn from art in this way, I argue audiences must employ high degrees of epistemic autonomy and creativity, engaging in a process I call ‘insight through art.’ Some have worried that insight through art uses audience achievements to explain an artwork’s cognitive and artistic value, thereby failing to properly appreciate the (...) cognitive and artistic achievements of artists. I move against this worry by arguing that in order to learn via insight through art audiences must collaborate with artists, sharing the labour and credit for the cognitive achievements they co-produce. I claim this co-productive outlook reveals that our appreciation of art’s cognitive and artistic value involves far more audience participation than has hitherto been realised. (shrink)

This paper examines two mistakes regarding David Lewis’ Principal Principle that have appeared in the recent literature. These particular mistakes are worth looking at for several reasons: The thoughts that lead to these mistakes are natural ones, the principles that result from these mistakes are untenable, and these mistakes have led to significant misconceptions regarding the role of admissibility and time. After correcting these mistakes, the paper discusses the correct roles of time and admissibility. With these results in hand, the (...) paper concludes by showing that one way of formulating the chance–credence relation has a distinct advantage over its rivals. (shrink)

As there is currently a neo-Aristotelian revival currently taking place within contemporary metaphysics and dispositions, or causal powers are now being routinely utilised in theories of causality and modality, more attention is beginning to be paid to a central Aristotelian concern: the metaphysics of substantial unity, and the doctrine of hylomorphism. In this paper, I distinguish two strands of hylomorphism present in the contemporary literature and argue that not only does each engender unique conceptual difficulties, but neither adequately captures the (...) metaphysics of Aristotelian hylomorphism. Thus both strands of contemporary hylomorphism, I argue, fundamentally misunderstand what substantial unity amounts to in the hylomorphic framework – namely, the metaphysical inseparability of matter and form. (shrink)

In Reasons and Persons, Parfit (1984) posed a challenge: provide a satisfying normative account that solves the Non-Identity Problem, avoids the Repugnant and Absurd Conclusions, and solves the Mere-Addition Paradox. In response, some have suggested that we look toward person-affecting views of morality for a solution. But the person-affecting views that have been offered so far have been unable to satisfy Parfit's four requirements, and these views have been subject to a number of independent complaints. This paper describes a person-affecting (...) account which meets Parfit's challenge. The account satisfies Parfit's four requirements, and avoids many of the criticisms that have been raised against person-affecting views. (shrink)

Serious actualism is the view that it is metaphysically impossible for an entity to have a property, or stand in a relation, and not exist. Fine (1985) and Pollock (1985) influentially argue that this view is false. In short, there are properties like the property of nonexistence, and it is metaphysically possible that some entity both exemplifies such a property and does not exist. I argue that such arguments are indeed successful against the standard formulation of serious actualism. However, I (...) also argue that we should distinguish a weaker formulation of serious actualism using the actualist distinction between truth in, and truth at, a possible world. This weaker formulation is then shown to be consistent with the existence and possible exemplification of properties like the property of nonexistence. I end with a novel argument for the truth of the weaker formulation. (shrink)

Variants of the slogan that a succession of experiences does not amount to an experience of succession are commonplace in the philosophical literature on temporal experience. I distinguish three quite different arguments that might be captured using this slogan: the individuation argument, the unity argument, and the causal argument. Versions of the unity and the causal argument are often invoked in support of a particular view of the nature of temporal experience sometimes called intentionalism, and against a rival view sometimes (...) called extensionalism. I examine these arguments in light of the individuation argument. In particular, I show that the individuation argument is, at least prima facie, neutral between those two views of temporal experience; and once the individuation argument is in place, the unity and causal argument also lose their force against extensionalism. (shrink)

The advent of contemporary evolutionary theory ushered in the eventual decline of Aristotelian Essentialism (Æ) – for it is widely assumed that essence does not, and cannot have any proper place in the age of evolution. This paper argues that this assumption is a mistake: if Æ can be suitably evolved, it need not face extinction. In it, I claim that if that theory’s fundamental ontology consists of dispositional properties, and if its characteristic metaphysical machinery is interpreted within the framework (...) of contemporary evolutionary developmental biology, an evolved essentialism is available. The reformulated theory of Æ offered in this paper not only fails to fall prey to the typical collection of criticisms, but is also independently both theoretically and empirically plausible. The paper contends that, properly understood, essence belongs in the age of evolution. (shrink)

Common mental health disorders are rising globally, creating a strain on public healthcare systems. This has led to a renewed interest in the role that digital technologies may have for improving mental health outcomes. One result of this interest is the development and use of artificial intelligence for assessing, diagnosing, and treating mental health issues, which we refer to as ‘digital psychiatry’. This article focuses on the increasing use of digital psychiatry outside of clinical settings, in the following sectors: education, (...) employment, financial services, social media, and the digital well-being industry. We analyse the ethical risks of deploying digital psychiatry in these sectors, emphasising key problems and opportunities for public health, and offer recommendations for protecting and promoting public health and well-being in information societies. (shrink)

Axel Honneth, The Struggle for Recognition: The Moral Grammer of Social Conflicts (reviewed by Christopher Zurn).

Representation theorems are often taken to provide the foundations for decision theory. First, they are taken to characterize degrees of belief and utilities. Second, they are taken to justify two fundamental rules of rationality: that we should have probabilistic degrees of belief and that we should act as expected utility maximizers. We argue that representation theorems cannot serve either of these foundational purposes, and that recent attempts to defend the foundational importance of representation theorems are unsuccessful. As a result, we (...) should reject these claims, and lay the foundations of decision theory on firmer ground. (shrink)

Actualism is the doctrine that the only things there are, that have being in any sense, are the things that actually exist. In particular, actualism eschews possibilism, the doctrine that there are merely possible objects. It is widely held that one cannot both be an actualist and at the same time take possible world semantics seriously — that is, take it as the basis for a genuine theory of truth for modal languages, or look to it for insight into the (...) modal structure of reality. For possible world semantics, it is supposed, commits one to possibilism. In this paper I take issue with this view. To the contrary, I argue that one can take possible world semantics seriously without any commitment to possible worlds or possibilism and hence remain in full compliance with actualist scruples. Moreover, one can do so without without invoking either "ersatz" worlds or haecceities. (shrink)

Let serious propositional contingentism (SPC) be the package of views which consists in (i) the thesis that propositions expressed by sentences featuring terms depend, for their existence, on the existence of the referents of those terms, (ii) serious actualism—the view that it is impossible for an object to exemplify a property and not exist—and (iii) contingentism—the view that it is at least possible that some thing might not have been something. SPC is popular and compelling. But what should we say (...) about possible worlds, if we accept SPC? Here, I first show that a natural view of possible worlds, well-represented in the literature, in conjunction with SPC is inadequate. Though I note various alternative ways of thinking about possible worlds in response to the first problem, I then outline a second more general problem—a master argument—which generally shows that any account of possible worlds meeting very minimal requirements will be inconsistent with compelling claims about _mere possibilia_ which the serious propositional contingentist should accept. (shrink)

Temporal nihilism is the view that our lives won’t matter after we die. According to the standard interpretation, this is because our lives won’t make a permanent difference. Many who consider the view thus reject it by denying that our lives need to have an eternal impact. However, in this paper, I develop a different formulation of temporal nihilism revolving around the persistence of personal value itself. According to this stronger version, we do not have personal value after death, so (...) our past life no longer has wellbeing after we die. The standard objections to the standard interpretation don’t apply to this more nihilistic nihilism. I offer a new response according to which personal value persists after death because the person continues to exist. (shrink)

This chapter serves as an introduction to the edited collection of the same name, which includes chapters that explore digital well-being from a range of disciplinary perspectives, including philosophy, psychology, economics, health care, and education. The purpose of this introductory chapter is to provide a short primer on the different disciplinary approaches to the study of well-being. To supplement this primer, we also invited key experts from several disciplines—philosophy, psychology, public policy, and health care—to share their thoughts on what they (...) believe are the most important open questions and ethical issues for the multi-disciplinary study of digital well-being. We also introduce and discuss several themes that we believe will be fundamental to the ongoing study of digital well-being: digital gratitude, automated interventions, and sustainable co-well-being. (shrink)

Blaming (construed broadly to include both blaming-attitudes and blaming-actions) is a puzzling phenomenon. Even when we grant that someone is blameworthy, we can still sensibly wonder whether we ought to blame him. We sometimes choose to forgive and show mercy, even when it is not asked for. We are naturally led to wonder why we shouldn’t always do this. Wouldn’t it be a better to wholly reject the punitive practices of blame, especially in light of their often undesirable effects, and (...) embrace an ethic of unrelenting forgiveness and mercy? In this paper I seek to address these questions by offering an account of blame that provides a rationale for thinking that to wholly forswear blaming blameworthy agents would be deeply mistaken. This is because, as I will argue, blaming is a way of valuing, it is “a mode of valuation.” I will argue that among the minimal standards of respect generated by valuable objects, notably persons, is the requirement to redress disvalue with blame. It is not just that blame is something additional we are required to do in properly valuing, but rather blame is part of what that it is to properly value. Blaming, given the existence of blameworthy agents, is mode of valuation required by the standards of minimal respect. To forswear blame would be to fail value what we ought to value. (shrink)