Increasingly, empirically minded moral philosophers are using data from cognitive science and neuroscience to resolve some longstanding philosophical questions about moral motivation, such as whether moral beliefs require the presence of a desire to motivate. These empirical approaches are implicitly committed to the existence of folk psychological mental states like beliefs and desires. However, data from the neuroscience of decision-making, particularly cellular-level work in neuroeconomics, is now converging with data from cognitive and social neuroscience to explain the processes through which (...) agents are moved to act on the basis of decisions, including decisions about social and moral norms. I argue that these developments are beginning to cast doubt on the prospect of finding nontrivial physical 'realizers' for the FP states invoked in the Humeanism dispute by posing two distinctive challenges that tend to work against each other: belief-desire directionality and causal relevance. (shrink)

A wide variety of ontologies relevant to the biological and medical domains are available through the OBO Foundry portal, and their number is growing rapidly. Integration of these ontologies, while requiring considerable effort, is extremely desirable. However, heterogeneities in format and style pose serious obstacles to such integration. In particular, inconsistencies in naming conventions can impair the readability and navigability of ontology class hierarchies, and hinder their alignment and integration. While other sources of diversity are tremendously complex and challenging, agreeing (...) a set of common naming conventions is an achievable goal, particularly if those conventions are based on lessons drawn from pooled practical experience and surveys of community opinion. We summarize a review of existing naming conventions and highlight certain disadvantages with respect to general applicability in the biological domain. We also present the results of a survey carried out to establish which naming conventions are currently employed by OBO Foundry ontologies and to determine what their special requirements regarding the naming of entities might be. Lastly, we propose an initial set of typographic, syntactic and semantic conventions for labelling classes in OBO Foundry ontologies. Adherence to common naming conventions is more than just a matter of aesthetics. Such conventions provide guidance to ontology creators, help developers avoid flaws and inaccuracies when editing, and especially when interlinking, ontologies. Common naming conventions will also assist consumers of ontologies to more readily understand what meanings were intended by the authors of ontologies used in annotating bodies of data. (shrink)

Throughout the biological and biomedical sciences there is a growing need for, prescriptive ‘minimum information’ (MI) checklists specifying the key information to include when reporting experimental results are beginning to find favor with experimentalists, analysts, publishers and funders alike. Such checklists aim to ensure that methods, data, analyses and results are described to a level sufficient to support the unambiguous interpretation, sophisticated search, reanalysis and experimental corroboration and reuse of data sets, facilitating the extraction of maximum value from data sets (...) them. However, such ‘minimum information’ MI checklists are usually developed independently by groups working within representatives of particular biologically- or technologically-delineated domains. Consequently, an overview of the full range of checklists can be difficult to establish without intensive searching, and even tracking thetheir individual evolution of single checklists may be a non-trivial exercise. Checklists are also inevitably partially redundant when measured one against another, and where they overlap is far from straightforward. Furthermore, conflicts in scope and arbitrary decisions on wording and sub-structuring make integration difficult. This presents inhibit their use in combination. Overall, these issues present significant difficulties for the users of checklists, especially those in areas such as systems biology, who routinely combine information from multiple biological domains and technology platforms. To address all of the above, we present MIBBI (Minimum Information for Biological and Biomedical Investigations); a web-based communal resource for such checklists, designed to act as a ‘one-stop shop’ for those exploring the range of extant checklist projects, and to foster collaborative, integrative development and ultimately promote gradual integration of checklists. (shrink)

The Ontology for Biomedical Investigations (OBI) is an ontology that provides terms with precisely defined meanings to describe all aspects of how investigations in the biological and medical domains are conducted. OBI re-uses ontologies that provide a representation of biomedical knowledge from the Open Biological and Biomedical Ontologies (OBO) project and adds the ability to describe how this knowledge was derived. We here describe the state of OBI and several applications that are using it, such as adding semantic expressivity to (...) existing databases, building data entry forms, and enabling interoperability between knowledge resources. OBI covers all phases of the investigation process, such as planning, execution and reporting. It represents information and material entities that participate in these processes, as well as roles and functions. Prior to OBI, it was not possible to use a single internally consistent resource that could be applied to multiple types of experiments for these applications. OBI has made this possible by creating terms for entities involved in biological and medical investigations and by importing parts of other biomedical ontologies such as GO, Chemical Entities of Biological Interest (ChEBI) and Phenotype Attribute and Trait Ontology (PATO) without altering their meaning. OBI is being used in a wide range of projects covering genomics, multi-omics, immunology, and catalogs of services. OBI has also spawned other ontologies (Information Artifact Ontology) and methods for importing parts of ontologies (Minimum information to reference an external ontology term (MIREOT)). The OBI project is an open cross-disciplinary collaborative effort, encompassing multiple research communities from around the globe. To date, OBI has created 2366 classes and 40 relations along with textual and formal definitions. The OBI Consortium maintains a web resource providing details on the people, policies, and issues being addressed in association with OBI. (shrink)

Social norms – rules governing which behaviours are deemed appropriate or inappropriate within a given community – are typically taken to be uniquely human. Recently, this position has been challenged by a number of philosophers, cognitive scientists, and ethologists, who have suggested that social norms may also be found in certain non-human animal communities. Such claims have elicited considerable scepticism from norm cognition researchers, who doubt that any non-human animals possess the psychological capacities necessary for normative cognition. However, there is (...) little agreement among these researchers about what these psychological prerequisites are. This makes empirical study of animal social norms difficult, since it is not clear what we are looking for and thus what should count as behavioural evidence for the presence (or absence) of social norms in animals. To break this impasse, we offer an approach that moves beyond contested psychological criteria for social norms. This approach is inspired by the animal culture research program, which has made a similar shift away from heavily psychological definitions of ‘culture’ and to become organized around a cluster of more empirically tractable concepts of culture. Here, we propose an analogous set of constructs built around the core notion of a normative regularity, which we define as a socially maintained pattern of behavioural conformity within a community. We suggest methods for studying potential normative regularities in wild and captive primates. We also discuss the broader scientific and philosophical implications of this research program with respect to questions of human uniqueness, animal welfare and conservation. (shrink)

In this article, we propose the Fair Priority Model for COVID-19 vaccine distribution, and emphasize three fundamental values we believe should be considered when distributing a COVID-19 vaccine among countries: Benefiting people and limiting harm, prioritizing the disadvantaged, and equal moral concern for all individuals. The Priority Model addresses these values by focusing on mitigating three types of harms caused by COVID-19: death and permanent organ damage, indirect health consequences, such as health care system strain and stress, as well as (...) economic destruction. It proposes proceeding in three phases: the first addresses premature death, the second long-term health issues and economic harms, and the third aims to contain viral transmission fully and restore pre-pandemic activity. -/- To those who may deem an ethical framework irrelevant because of the belief that many countries will pursue "vaccine nationalism," we argue such a framework still has broad relevance. Reasonable national partiality would permit countries to focus on vaccine distribution within their borders up until the rate of transmission is below 1, at which point there would not be sufficient vaccine-preventable harm to justify retaining a vaccine. When a government reaches the limit of national partiality, it should release vaccines for other countries. -/- We also argue against two other recent proposals. Distributing a vaccine proportional to a country's population mistakenly assumes that equality requires treating differently situated countries identically. Prioritizing countries according to the number of front-line health care workers, the proportion of the population over 65, and the number of people with comorbidities within each country may exacerbate disadvantage and end up giving the vaccine in large part to wealthy nations. (shrink)

All parties involved in researching, developing, manufacturing, and distributing COVID-19 vaccines need guidance on their ethical obligations. We focus on pharmaceutical companies' obligations because their capacities to research, develop, manufacture, and distribute vaccines make them uniquely placed for stemming the pandemic. We argue that an ethical approach to COVID-19 vaccine production and distribution should satisfy four uncontroversial principles: optimising vaccine production, including development, testing, and manufacturing; fair distribution; sustainability; and accountability. All parties' obligations should be coordinated and mutually consistent. For (...) instance, companies should not be obligated to provide host countries with additional booster shots at the expense of fulfilling bilateral contracts with countries in which there are surges. Finally, any satisfactory approach should include mechanisms for assurance that all parties are honouring their obligations. This assurance enables countries, pharmaceutical companies, global organisations, and others to verify compliance with the chosen approach and protect ethically compliant stakeholders from being unfairly exploited by unethical behaviour of others. (shrink)

There has been a growing concern over establishing norms that ensure the ethically acceptable and scientifically sound conduct of clinical trials. Among the leading norms internationally are the World Medical Association's Declaration of Helsinki, guidelines by the Council for International Organizations of Medical Sciences, the International Conference on Harmonization's standards for industry, and the CONSORT group's reporting norms, in addition to the influential U.S. Federal Common Rule, Food and Drug Administration's body of regulations, and information sheets by the Department of (...) Health and Human Services. There are also many norms published at more local levels by official agencies and professional groups.Any account of international standards should cover both scientific and ethical norms at once – the two are conceptually intertwined. Recent sources recognize that “[s]cientifically unsound research on human subjects is unethical in that it exposes research subjects to risks without possible benefit.”. (shrink)

While Strawsonians have focused on the way in which our “reactive attitudes”—the emotions through which we hold one another responsible for manifestations of morally significant quality of regard—express moral demands, serious doubt has been cast on the idea that non-blaming reactive attitudes direct moral demands to their targets. Building on Gary Watson’s proposal that the reactive attitudes are ‘forms of moral address’, this paper advances a communicative view of praise according to which the form of moral address distinctive of the (...) praise-manifesting reactive attitudes (approbation, gratitude) is moral invitation. Like moral demand, moral invitation is a species of directive address presupposing its target’s possession of distinctive agential capacities and, when valid, provides its addressee with reason to give the addressor’s directive discursive uptake. While blame’s demands issue imperatival reasons for compliance (e.g. to acknowledge wrongdoing, apologize, etc.), praise’s invitations provide discretionary reasons to accept credit in jointly valuing the significance of the act for the praiser. In addition to its phenomenological plausibility and contribution to the already fecund Watsonian-cum-Strawsonian program, the invitational view helps render intelligible the power of our praise practices to facilitate the formation and enrichment of our interpersonal relationships. (shrink)

When blame is understood to be emotion-based or affective, its emotional tone is standardly identified as one of anger. We argue that this conception of affective blame is overly restrictive. By attending to cases of blame that emerge against a background of a particular kind of hope invested in others, we identify a blaming response characterized not by anger but by sadness: reactive disappointment. We develop an account of reactive disappointment as affective blame, maintaining that while angry blame and disappointed (...) blame are both condemnatory responses, they have distinct evaluative foci and occupy different but complementary roles in our accountability practices. (shrink)

[Commentary on Kwong-loi Shun, “Anger, Compassion, and the Distinction between First and Third Person” Australasian Philosophical Review 6.1 (Issue theme: Moral psychology— Insights from Chinese Philosophy), forthcoming.] -/- In maintaining that gratitude fails to reflect a perspectival distinction based on whether the grateful agent is the direct beneficiary of the benefactor’s good will, Kwong-loi Shun suggests that gratitude might be felt to benefactors for benefits bestowed to strangers. With an eye toward understanding the form that gratitude might take on this (...) kind of view, I consider two mutually exclusive ways of unpacking this proposal in the context of Shun’s other commitments. On the first (expansive) approach, responses of grateful reciprocation are extended to persons who presently receive only our approval or approbation. The expansive route, however, entails treating gratitude and its negative counterpart asymmetrically, for reasons that are nonobvious. On the second (restrictive) approach, gratitude in effect collapses into approval, and our interpersonal practices are rid not only of angry payback (of the sort associated with resentment), but also of the 'positive payback' presently associated with gratitude. The restrictive route, however, excises from our practices features of gratitude that have considerable interpersonal value. (shrink)

According to a view that goes by “Humeanism,” causal facts supervene on patterns of worldly entities. The simplest form of Humeanism is the constant conjunction theory: a particular type-F thing causes a particular type-G thing iff (i) that type-Fis conjoined with that type-G thing and (ii) all F’s are conjoined with G’s. The constant conjunction theory implies that all causation is extrinsic, in the following sense: for all positive causal facts pertaining to each possible region,it’s extrinsic to that region that (...) those causal facts pertain to it. Actual Humeans don’t accept the constant conjunction theory; they accept more sophisticated versions of Humeanism. But I argue that they, too, are committed to the thesis that all causation is extrinsic. In arguing for this claim,I use a discussion from Brian Weatherson as a springboard. Weatherson argues that on a plausible Humean view, some regions are such that all of their possible duplicates have the same or similar natural laws. I show that this is false. If Humeanism is true, then for every possible region, there are possible duplicates of that region with utterly alien natural laws. As a consequence, no causal facts pertain intrinsically to any region. (shrink)

A widespread view about early social functionalism is that its account of functional explanation was underpinned by an analogy between biological organisms and societies that suggested pseudo-explanations about the latter. I will challenge this view through a case study of the use G.W.F. Hegel made of the organismic analogy for the purpose of concept development in his theory of the state. My claim will be that the dismissal of this analogy is premature for two reasons. First, to claim that the (...) organismic analogy figured among the premises of an analogical argument and, thus, as explanans in an explanation misses its point. For Hegel made use of the analogy to model the apparent close cooperation among the parts of the state and, thus conceptualize its characteristic structure in terms of organization: the mutual dependence among distinct structures generated by the state as a whole. Second, the organizational view of social functions thus suggested by the organismic analogy has not obviously been made obsolete by evolutionary theory. Instead, reconsidering the organismic analogy in light of contemporary philosophy of biology puts an account of social functions that has fallen from view (and from grace) in the contemporary discussion back in focus: the organizational account. -/- . (shrink)

In this review study, I reflect on Richard Horton’s book and his thesis that Western countries failed in their response to the current epidemic in the first half of 2020, with a few exceptions. In the five sections of the paper, after an initial modification of Horton’s thesis (A), I discuss briefly: the suppression approach in China (B), the mitigation approach in the West (C), the SARS epidemic as the key global public health event (D), the causes of Western failure (...) (epistemic, political, ethical, cultural, etc.) (E), and final envoi (F). (shrink)

In this paper, we argue for a particular informative and unified analysis of normative reasons. According to this analysis, a fact F is a reason to act in a certain way just in case it is evidence that one ought to act in that way. Similarly, F is a reason to believe a certain proposition just in case it is evidence for the truth of this proposition. Putting the relatively uncontroversial claim about reasons for belief to one side, we present (...) several arguments in favor of our analysis of reasons for action. We then turn to consider a series of objections to the analysis. We conclude that there are good reasons to accept the analysis and that the objections do not succeed. (shrink)

Cohen’s hostility to Rawls’ justification of the Difference Principle by social facts spawned Cohen’s general thesis that ultimate principles of justice and morality are fact-insensitive, but explain how any fact-sensitive principle is grounded in facts. The problem with this thesis, however, is that when facts F ground principle P, reformulating this relation as the "fact-insensitive" conditional “If F, then P” is trivial and thus explanatorily impotent. Explanatory, hence justificatory, force derives either from subsumption under more general principles, or precisely exhibiting (...) value in light of relevant (actual or hypothetical) facts. In examples where no subsumption occurs, actual facts trivially become hypothetical facts in "fact-insensitive" conditionals, an empty formalism. Indeed, Rawls’ grounding of principles of justice in “conditions of life” can easily be reformulated as a conditional principle “sensitive” only to hypothetical such conditions, and thus formally fact-insensitive in Cohen's sense, for all Cohen’s ire against Rawls’s grounding.Moreover, any plausible “ultimate fact-insensitive principle” must be intricately qualified, which tacit ceteris paribus clauses mask. Each qualification implies prioritisation of one principle over another in conceivable circumstances, and wherever the now qualified principle is given scope, that too implies prioritisation over competing principles in typical circumstances. Any principle is thus sensitive to conceivable circumstances of application, as recognised by more sophisticated intuitionisms. Non-trivial ultimate principles – luck egalitarianism, act utilitarianism, etc. - require defense, which inevitably involves showing how they best interpret and respond to facts about human needs, goals, and capacities in predictable circumstances. Finally, the substantive debate between Rawls and Cohen about which facts are relevant to the DP is only obscured by the doctrine of fact-insensitivity. (shrink)

This book’s goal is to give an intellectual context for the following manuscript. -/- Includes bibliographical references and an index. Pages 1-123. 1). Philosophy. 2). Metaphysics. 3). Philosophy, German. 4). Philosophy, German -- 18th century. 5). Philosophy, German and Greek Influences Metaphysics. I. Hegel, Georg Wilhelm Friedrich -- 1770-1831 -- Das älteste Systemprogramm des deutschen Idealismus. II. Rosenzweig, Franz, -- 1886-1929. III. Schelling, Friedrich Wilhelm Joseph von, -- 1775-1854. IV. Hölderlin, Friedrich, -- 1770-1843. V. Ferrer, Daniel Fidel, 1952-. [Translation (...) from German into English of the-- Das älteste Systemprogramm des deutschen Idealismus.]. -/- Note: the manuscript is in the handwriting of G.W.F. Hegel, but the actual authorship is disputed. No date is given. Franz Rosenzweig made up the title as it is known today. He published the text in 1917. At that time, F. Rosenzweig thought F.W.J. Schelling was the author. No one has read this book for errors. As always, any errors, mistakes or oversights etc. are mine alone. Given a couple more years, I could improve this book. This is a philosophical translation and not a philological translation. Martin Luther who did the famous early translation of the Bible into German wrote in a letter, “If anyone does not like my translation, they can ignore it… (September 15, 1530)”. There are no ‘correct’ translations. Some are just better than other translations. -/- The Oldest Systematic Program of German Idealism. The German title is: Das Älteste Systemprogramm Des Deutschen Idealismus. This title was made up by Franz Rosenzweig in 1917, when he first published the manuscript. He found the manuscript in the Royal Library in Berlin in 1913. The manuscript suggested date is around 1796 and was done by handwriting research. However, the manuscript is not dated. The Prussian State Library auctioned in March 1913 from the auction of the house Liepmannssohn in Berlin a single sheet on the front and back with Hegel's cursive handwriting. The manuscript was lost during WWII. But Dieter Henrich found it again in 1979 in the “Biblioteka Jagiellonska” in Krakow (Poland), where it is today. Address: Jagiellonian Library, Jagiellonian University, al. Mickiewicza 22, 30-059 Cracow, Poland. Later research suggests that manuscript had come from the estate of Hegel’s student Friedrich Christoph Förster (1791-1868). He was one of the editors of Hegel’s posthumous works and most likely had access to a number of Hegel’s manuscripts. This text actually being one of them. Hegel traveled around Bohemia with Marie and Friedrich Christoph Förster around the year 1820-21 (see Klaus Vieweg). -/- Philosophical mystery -- who is the author or authors of this text? -/- Take a plunge into the deep and cold waters. Maybe a quagmire or quandary, but decidedly interesting. This project is to contextualize an old handwritten manuscript which is about 225 years old. The actual author is a mystery. I offer my own assessment. You can make your own assessments. The mystery has continued to unfold since 1917. There is plenty to read. Otherwise, think about the authorship and read more of the German philosophers and authors from this period and enjoy the depth of thinking and philosophizing. On one hand, there is just the sheer fun in the puzzle of the authorship questions; and on the other hand, these are the alluring thoughts that lead to the nascent stage of German Idealism and our intellectual heritage. There is no end to the accolades for this group of philosophers. A heritage that we still hear in in our attempts to move forward into our future. -/- Do your own astute exegesis (ἐξήγησις) as all paths are still open. Let your thought take to the wings of what is called thinking with this text. Critical encounters (Auseinandersetzung, or a Gegenüberstellung) with at least: Friedrich Hölderlin (1770-1843) Friedrich Wilhelm Joseph Schelling (1775-1854), and Georg Wilhelm Friedrich Hegel (1770-1831) --- starts here! German Idealism. We are not going to study this situation endlessly, instead we make some broad strokes and provide you a general context. You are allowed to read between the lines too. Goal: to understand the overall affinity and differences between the intellectuals of this period in German history; and to come to grips with this demanding text within its large scholarly context in the last 100 years. There are no final answers. (shrink)

This article considers some different views of fairness and whether they conflict with the use of a version of Cost Effectiveness Analysis (CEA) that calls for maximizing health benefits per dollar spent. Among the concerns addressed are whether this version of CEA ignores the concerns of the worst off and inappropriately aggregates small benefits to many people. I critically examine the views of Daniel Hausman and Peter Singer who defend this version of CEA and Eric Nord among others who (...) criticize it. I come to focus in particular on the use of CEA in allocating scarce resources to the disabled. (shrink)

German Philosophers: Kant, Hegel, Schelling, Nietzsche, and Heidegger By Daniel Fidel Ferrer. -/- Includes bibliographical references. Index. 1. Ontology. 2. Metaphysics. 3. Philosophy, German. 4.Thought and thinking. 5. Kant, Immanuel, 1724-1804. 6. Schelling, Friedrich Wilhelm Joseph von, 1775-1854. 7. Hegel, Georg Wilhelm Friedrich, 1770-1831. 8. Philosophy, Asian. 9. Philosophy, Indic. 10. Philosophy, Modern -- 20th century. 11. Philosophy, Modern -- 19th century. 12. Practice (Philosophy). 13. Philosophy and civilization. 14. Postmodernism. 15. Nietzsche, Friedrich Wilhelm, 1844-1900. 16. Heidegger, Martin, 1889-1976. (...) -- 17. Nagarjuna, 2nd cent. I. Ferrer, Daniel Fidel, 1952-. -/- Table of Contents -/- Preface (page 4). -/- 1). Heidegger and the Purpose of Kanťs Critique of Pure Reason (p. 5 to p. 29). 2). Martin Heidegger's Encounter Methodology: Kant (p. 31 to p. 44). 3). Metahistories of philosophy: Kant and Nietzsche (p. 45 to p. 63). 4). Martin Heidegger and Hegeľs Science of Logic (p. 64 to p. 79). 5). Heidegger and Purpose of Hegeľs Phenomenology of Spirit (p. 80 to p. 102). 6). Analysis of the "Preface" to Hegeľs Phenomenology of Spirit (p. 103 to p. 110). 7). Hegeľs Dialogue with Lesser Known Philosophers (p. 111 to p. 121). 8). Heidegger's Encounter with F.W.J. Schelling: The Questions of Evil and Freedom, and the end of Metaphysics (p. 123 to p. 135). 9). Martin Heidegger contra Nietzsche on the Greeks (p. 136 to p. 148). 10). Martin Heidegger and Nietzsche on Amor Fati (p. 149 to p. 156). (1 1). Martin Heidegger's ontotheological problems and Nägärjuna solutions: Heidegger's Presuppositions and Entanglements in Metaphysics (p. 157 to p. 165). Index (p. 166 to p. 235). (shrink)

Among the many problems facing u.s. immigration law is a crisis of discretion and judicial deference. Through two recently passed laws, the United States Congress and the President have seriously limited judicial review o f discretionary immigration decisions o f the Board ofImmigration Appeals. This Article focuses on this preclusion of judicial review of discretionary agency decisions. The Article begins with an examination ofdiscretion from a theoretical perspective, and goes on to examine areas o f immigration law in which discretion (...) was traditionally most imponant. That examination is followed by a discussion of immigration-law scholarship and critique. The Article concludes that what is needed in U.S. immigration law is greater restraint, and calls on the Judiciary to provide more oversight regarding discretionary agency decisions. (shrink)

Kit Fine has proposed a new solution to what he calls ‘a familiar puzzle’ concerning modality and existence. The puzzle concerns the argument from the alleged truths ‘It is necessary that Socrates is a man’ and ‘It is possible that Socrates does not exist’ to the apparent falsehood ‘It is possible that Socrates is a man and does not exist’. We discuss in detail Fine’s setting up of the ‘puzzle’ and his rejection, with which we concur, of two mooted solutions (...) to it. (One of these uses standard, Kripkean, notions, and the other rests on work done by Arthur Prior.) We set out, and reject, the philosophy of modality underlying Fine’s new solution, and we defend an alternative response to the alleged puzzle. Our solution follows the work of David Wiggins in distinguishing between the sentential operator ‘It is necessary that’ and the predicate modifier ‘necessarily’. We briefly provide this distinction with a possible- world semantics on which it is neither a necessary truth, in some sense, that Socrates exists nor true, in some sense, that Socrates necessarily exists. (shrink)

Applying Bernard Lonergan's (1957/1992, 1972) analysis of intentional consciousness and its concomitant epistemology, this paper highlights epistemological confusion in contemporary consciousness studies as exemplified mostly in David Chalmers's (1996) position. In ideal types, a first section outlines two epistemologies-sensate-modeled and intelligence-based-whose difference significantly explains the different positions. In subsequent sections, this paper documents the sensate-modeled epistemology in Chalmers's position and consciousness studies in general. Tellingly, this model of knowing is at odds with the formal-operational theorizing in twentieth-century science. This paper (...) then links this epistemology with functionalism and its focus on descriptive efficient causality in external behaviors and its oversight of explanatory formal causality; highlights the theoretical incoherence of the understanding of science in the functionalist approach; connects it with the construal of consciousness as primarily intentional (i.e., directed toward an object) to the neglect of consciousness as conscious (i.e., constituted by a non-objectified self-presence); and relates this outcome to the reduction of human consciousness to animal-like perception and mechanistic interactions. A brief conclusion summarizes these multiple, subtle, and interconnected considerations and suggests how only an intellectual epistemology would be adequate to the intellectual nature of human consciousness and the world of meaning, not of mere bodies, in which humans exist. (shrink)

I summarize John Hick’s pluralistic theory of the world’s great religions, largely in his own voice. I then focus on the core posit of his theory, what he calls “the Real,” but which I less tendentiously call “Godhick”. Godhick is supposed to be the ultimate religious reality. As such, it must be both possible and capable of explanatory and religious significance. Unfortunately, Godhick is, by definition, transcategorial, i.e. necessarily, for any creaturely conceivable substantial property F, it is neither an F (...) nor a non-F. As a result, Godhick is impossible, as shown by the Self-Identity Problem, the Number Problem, and the Pairing Problem. Moreover, even if Godhick is possible, it faces the Insignificance Problem. The upshot is that, so far as I can see, John Hick’s God is unworthy of any further interest. (shrink)

El filósofo boliviano H. C. F. Mansilla estudió ciencias políticas y filosofía en universidades alemanas. La Freie Universität Berlin le concedió la venia legendi en 1976. Fue profesor visitante en universidades de Australia, Brasil, España y Suiza. Es miembro de número de la Academia Boliviana de Ciencias y de la Academia Boliviana de la Lengua y miembro correspondiente de la Real Academia Española y de la Academia Norteamericana de la Lengua Española. Autor de varios libros sobre ecología social y tradiciones (...) político-culturales latinoamericanas. H. C. F. Mansilla, en esta entrevista, nos expresó sus ideas sobre diversos temas de su trayectoria académica y sus reflexiones acerca de la responsabilidad del pensador en la sociedad boliviana. (shrink)

Public attitudes concerning cognitive enhancements are significant for a number of reasons. They tell us about how socially acceptable these emerging technologies are considered to be, but they also provide a window into the ethical reasons that are likely to get traction in the ongoing debates about them. We thus see Conrad et al’s project of empirically investigating the effect of metaphors and context in shaping attitudes about cognitive enhancements as both interesting and important. We sketch what we suspect is (...) a central theme that runs through these public attitudes, but that Conrad el al’s paper elides. We were disappointed that they did not more directly explore the efficacy of frames and metaphors associated with the values of authenticity and self-expression. This seems like a missed opportunity. Based on the premise that individualistic values enjoy centrality in Western and especially North American culture (e.g. Taylor 1989), we hypothesize that metaphors and frames informed by those values will be especially effective in shaping public attitudes. That is, when various kinds of novel enhancement are described as allowing people to more fully express themselves, or as helping people overcome obstacles to being authentic and true to their inner sense of themselves, those enhancements will be considered justified, and their use more likely to be viewed as socially acceptable by the public. We support our contention by drawing on work by Elliott (2004, 2011, c.f. Kadlac 2018), and discuss how this study, and others modeled on it, might shed light on our hypothesis. (shrink)

One of the important questions discussed by philosophers of technology has to do with the moral significance of artefacts in human life. While many philosophers agree that artefacts do have moral significance attached to them, opinions vary as to how it is to be construed. In this paper we deal with the approach of the influential Dutch philosopher of technology Peter Paul Verbeek. He criticizes traditional ethical theories for assuming that whatever relevancy artefacts have for morality is entirely dependent on (...) human beings, since artefacts are mere passive instruments of human agency. In contrast, he develops a view of moral agency that includes artefacts and that ascribes moral agency to human-technology hybrids rather than to humans as such. The goal of this paper is to elucidate Verbeek’s account of moral agency and evaluate it. We also deal with his views on post phenomenology and mediation underlying this account. Although the general gist of our paper is expository, we point out to several problems for Verbeek’s account. (shrink)

Stephen Kearns and Daniel Star have recently proposed this thesis: [Reasons as Evidence: Necessarily, a fact F is a reason for an agent A to PHI.

We might describe the philosophical issue of human freedom and moral responsibility as an existential metaphysical problem. Problems of this kind are not just a matter of theoretical interest and curiosity: They address issues that we care about and that affect us. They are, more specifically, relevant to the significance and value that we attach to our lives and the way that we lead them. According to the orthodox view, there is a tidy connection between skepticism and pessimism. Skepticism threatens (...) a wide range of interests and concerns that themselves rest on the foundation of our self-conception as responsible moral agents. From this perspective, whereas skepticism licenses a degree of pessimism about our human predicament, the defeat of skepticism serves to vindicate optimism. In recent years this orthodox view of the relationship between skepticism and pessimism has been challenged. It has been argued, for example, that skepticism may be defended in much more optimistic terms. While we have reason to accept skepticism, we have no reason to draw any bleak or depressing consequences from this. Another way of severing the orthodox connection between skepticism and pessimism is to reject skepticism but deny that this will serve to secure or salvage any unqualified form of optimism. This chapter reviews and contrasts these various positions and approaches, beginning with an account of P. F. Strawson’s particularly influential statement of the relationship between the skeptical challenge and pessimism. (shrink)

A lot of good philosophy is done in the armchair, but is nevertheless a posteriori. This paper clarifies and then defends that claim. Among the a posteriori activities done in the armchair are assembling and evaluating commonplaces; formulating theoretical alternatives; and integrating well-known past a posteriori discoveries. The activity that receives the most discussion, however, is the application of theoretical virtues to choose philosophical theories: the paper argues that much of this is properly seen as a posteriori.

Choices confront us with questions. How we act depends on our answers to those questions. So the way our beliefs guide our choices is not just a function of their informational content, but also depends systematically on the questions those beliefs address. This paper gives a precise account of the interplay between choices, questions and beliefs, and harnesses this account to obtain a principled approach to the problem of deduction. The result is a novel theory of belief-guided action that explains (...) and predicts the decisions of agents who, like ourselves, fail to be logically omniscient: that is, of agents whose beliefs may not be deductively closed, or even consistent. (Winner of the 2021 Isaac Levi Prize.). (shrink)

There has recently been a focus on the question of statue removalism. This concerns what to do with public history statues that honour or otherwise celebrate ethically bad historical figures. The specific wrongs of these statues have been understood in terms of derogatory speech, inapt honours, or supporting bad ideologies. In this paper I understand these bad public history statues as history, and identify a distinctive class of public history-specific wrongs. Specifically, public history plays an important identity-shaping role, and bad (...) public history can commit specifically ontic injustice. Understanding bad public history in terms of ontic injustice helps understand not just to address bad public history statues, but also understand the value of public history more broadly. (shrink)

Lawrence Kohlberg's Approach to Moral Education presents what the late Lawrence Kohlberg regarded as the definitive statement of his educational theory. Addressing the sociology and social psychology of schooling, the authors propose that school culture become the center of moral education and research. They discuss how schools can develop as just and cohesive communities by involving students in democracy, and they focus on the moral decisions teachers and students face as they democratically resolve problems. As the authors put it: "...we (...) propose an educational renewal of our democratic society.... We have attempted to establish schools that do more than just teach about democratic citizenship, that are themselves democratic societies.". (shrink)

Andy Egan has presented a dilemma for decision theory. As is well known, Newcomb cases appear to undermine the case for evidential decision theory. However, Egan has come up with a new scenario which poses difficulties for causal decision theory. I offer a simple solution to this dilemma in terms of a modified EDT. I propose an epistemological test: take some feature which is relevant to your evaluation of the scenarios under consideration, evidentially correlated with the actions under consideration albeit, (...) causally independent of them. Hold this feature fixed as a hypothesis. The test shows that, in Newcomb cases, EDT would mislead the agent. Where the test shows EDT to be misleading, I propose to use fictive conditional credences in the EDT-formula under the constraint that they are set to equal values. I then discuss Huw Price’s defence of EDT as an alternative to my diagnosis. I argue that my solution also applies if one accepts the main premisses of Price’s argument. I close with applying my solution to Nozick’s original Newcomb problem. (shrink)

Octavio Paz conceives of authentic philosophical reflection as ‘thinking a la intemperie’. This conception involves his idea that our contemporary historical and philosophical situation is one of intemperie espiritual. Based on the dual sense of the term intemperie for Paz, I propose that ‘thinking a la intemperie’ means: (i) Exposing our beliefs to the weathering effects of our vital, concrete experience; and (ii) apprehending reality in communion with others through poetic experience of the ever-flowing present. That is, authentic philosophical reflection (...) means making our home thinking and living without rigid, stifling ideological systems, in communion with our neighbors and with our places, here and now, in the unity of present place and present time that we create together. This mode of reflection belongs within a broad American tradition of philosophizing and, for Paz, responds to concerns compatible with those of the pragmatists. (shrink)

A central debate in philosophy of race is between eliminativists and conservationists about what we ought do with ‘race’ talk. ‘Eliminativism’ is often defined such that it’s committed to holding that (a) ‘race’ is vacuous and races don’t exist, so (b) we should eliminate the term ‘race’ from our vocabulary. As a stipulative definition, that’s fine. But as an account of one of the main theoretical options in the debate, it’s a serious mistake. I offer three arguments for why eliminativism (...) should not be tethered to vacuity or error theory, and three arguments for why the view shouldn’t be understood in terms of eliminating the term ‘race’ from our vocabulary. Instead, I propose we understand the debate as concerning whether certain uses of ordinary race terms are typically wrong. This proposal is quite simple, and naturally suggested by the common gloss that eliminativism about ‘race’ is akin to a commonsensical view about 'witch' talk. But nonetheless, I argue that it offers a significant recharacterization of this core debate in philosophy of race. (shrink)

I investigate when we can (rationally) have attitudes, and when we cannot. I argue that a comprehensive theory must explain three phenomena. First, being related by descriptions or names to a proposition one has strong reason to believe is true does not guarantee that one can rationally believe that proposition. Second, such descriptions, etc. do enable individuals to rationally have various non-doxastic attitudes, such as hope and admiration. And third, even for non-doxastic attitudes like that, not just any description will (...) allow it. I argue that we should think of attitude formation like we do (practical) choices among options. I motivate this view linguistically, extending "relevant alternatives'' theories of the attitudes to both belief and to the other, non-doxastic attitudes. Given a natural principle governing choice, and some important differences between doxastic and non-doxastic "choices'', we can explain these puzzling phenomena. (shrink)

The dissertation presents a systematic analysis of the work of the French philosopher Gilles Deleuze , using two interrelated themes as its guiding threads. The first is the concept of "difference," which is normally conceived as an empirical relation between two terms each of which have a prior identity of their own . In Deleuze, this primacy is inverted: identity persists, but it is now a secondary principle produced by a prior relation between differential elements. Difference here becomes a transcendental (...) principle that constitutes the sufficient reason of empirical diversity as such. The second theme thus concerns Deleuze's relation to Kant. Deleuze's philosophy, I argue, can be read as both an inversion and a completion of Kant's philosophy--a "transcendental empiricism," as Deleuze puts it. It entails a resumption of the critical project on a new basis and with an entirely new set of non-categorical concepts. Each chapter of the dissertation considers a philosophical domain that roughly parallels those laid out in the architectonic of Kant's three Critiques in order to examine the implications of the positing of a principle of difference in each of them: Dialectics, or the theory of the Idea; Aesthetics, or the theory of Sensation; Analytics, or the theory of the concept; Ethics, or the theory of affectivity; and Politics, or social theory. Taken together, the five chapters attempt to present the broad outlines of Deleuze's philosophy of difference, and to indicate the nature of its demands in each of these domains. (shrink)

We defend a functionalist approach to emotion that begins by focusing on emotions as central states with causal connections to behavior and to other cognitive states. The approach brackets the conscious experience of emotion, lists plausible features that emotions exhibit, and argues that alternative schemes are unpromising candidates. We conclude with the benefits of our approach: one can study emotions in animals; one can look in the brain for the implementation of specific features; and one ends up with an architecture (...) of the mind in which emotions are fully accommodated through their relations to the rest of cognition. Our article focuses on arguing for this general approach; as such, it is an essay in the philosophy of emotion rather than in the psychology or neuroscience of emotion. (shrink)

Teleology has a complicated history in the biological sciences. Some have argued that Darwin’s theory has allowed biology to purge itself of teleological explanations. Others have been content to retain teleology and to treat it as metaphorical, or have sought to replace it with less problematic notions like teleonomy. And still others have tried to naturalize it in a way that distances it from the vitalism of the nineteenth century, focusing on the role that function plays in teleological explanation. No (...) consensus has seemed possible in this debate. This paper takes a different approach. It argues that teleology is a perfectly acceptable scientific notion, but that the debate took an unfortunate misstep some 2300 years ago, one that has confused things ever since. The misstep comes in the beginning of Aristotle’s Physics when a distinction is made between two types of teleological explanation. One type pertains to artifacts while the other pertains to entities in nature. For Aristotle, artifacts are guided by something external to themselves, human intentions, while natural entities are guided by an internal nature. We aim to show that there is, in fact, only one type of legitimate teleological explanation, what Aristotle would have considered a variant of an artifact model, where entities are guided by external fields. We begin with an analysis of the differences between the two types of explanation. We then examine some evidence in Aristotle’s biological works suggesting that on account of his natural-artifactual distinction, he encountered difficulties in trying to provide teleological accounts of spontaneous generation. And we show that it is possible to resolve these difficulties with a more robust version of an artifact model of teleology, in other words, with an externalist teleology. This is McShea’s model, in which goal-directed entities are guided by a nested series of upper-level fields. To explain teleological behavior, this account invokes only external physical forces rather than mysterious internal natures. We then consider how field theory differs from other efforts to naturalize teleology in biology. And finally, we show how the account enables us to grapple with certain difficult cases – genes and intentions – where, even in biology today, the temptation to posit internal natures remains strong. (shrink)

This chapter provides a systematic overview of topological explanations in the philosophy of science literature. It does so by presenting an account of topological explanation that I (Kostić and Khalifa 2021; Kostić 2020a; 2020b; 2018) have developed in other publications and then comparing this account to other accounts of topological explanation. Finally, this appraisal is opinionated because it highlights some problems in alternative accounts of topological explanations, and also it outlines responses to some of the main criticisms raised by the (...) so-called new mechanists. (shrink)

We distinguish and discuss two different accounts of the subject matter of theories of reference, meta-externalism and meta-internalism. We argue that a form of the meta- internalist view, “moderate meta-internalism”, is the most plausible account of the subject matter of theories of reference. In the second part of the paper we explain how this account also helps to answer the questions of what kind of concept reference is, and what role intuitions have in the study of the reference relation.

I argue that we can reason not only to new beliefs but to basically any change in attitude we can think of, including the abandonment of belief (contra John Broome), the acquisition of non-belief attitudes like relief and admiration, and the elimination of the same. To argue for this position, which I call generalism, I defend a sufficient condition on reasoning, roughly that we can reason to any change in attitude that is expressed by the conclusion of an argument we (...) can be convinced by. I then produce examples of such arguments, and argue that they are indeed arguments. To produce such examples of the elimination of non-doxastic attitudes, I develop the idea of a state of attitudinal constraint acceptance, and show how it is useful for solving this problem, and useful in other parts of philosophy as well. (shrink)

Possible worlds have found many applications in contemporary philosophy: from theories of possibility and necessity, to accounts of conditionals, to theories of mental and linguistic content, to understanding supervenience relationships, to theories of properties and propositions, among many other applications. Almost as soon as possible worlds started to be used in formal theories in logic, philosophy of language, philosophy of mind, metaphysics, and elsewhere, theorists started to wonder whether impossible worlds should be postulated as well. In many applications, possible worlds (...) face limitations that can be dealt with through postulating impossible worlds as well. This chapter examines some of the uses of impossible worlds, and philosophical challenges theories of impossible worlds face. (shrink)

Wie ist es wohl, eine Fledermaus zu sein? Wäre ein rein physikalisches Duplikat von mir nur ein empfindungsloser Zombie? Muss man sich seinem Schicksal ergeben, wenn man sich unfreiwillig als lebensnotwendige Blutwaschanlage eines weltberühmten Violinisten wieder findet? Kann man sich wünschen, der König von China zu sein? Bin ich vielleicht nur ein Gehirn in einem Tank mit Nährflüssigkeit, das die Welt von einer Computersimulation vorgegaukelt bekommt? Worauf beziehen sich die Menschen auf der Zwillingserde mit ihrem Wort 'Wasser', wenn es bei (...) ihnen gar kein H2O gibt? -/- Diese und weitere seltsame Fragen sind das tägliche Brot vieler professioneller Philosophen. Die abstrusen Umstände, die dabei geschildert werden, nennt man "Gedankenexperimente". -/- Was soll die Erörterung dieser Szenarien, die sich so weit von unserem alltäglichen Leben, z.T. außerhalb der Grenzen unserer Wirklichkeit abspielen? Welche Rolle spielen diese "Gedankenexperimente" in der philosophischen Methodologie? Ist diese Rolle überhaupt berechtigt? -/- Das vorliegende Buch gibt Antworten auf diese Fragen. Es stellt sich heraus, dass diese seltsamen Gedankenexperimente nicht nur berechtigte, sondern überaus wichtige Instrumente philosophischen Forschens darstellen. (shrink)

This essay explores the thesis that for vague predicates, uncertainty over whether a borderline instance x of red/large/tall/good is to be understood as practical uncertainty over whether to treat x as red/large/tall/good. Expressivist and quasi-realist treatments of vague predicates due to John MacFarlane and Daniel Elstein provide the stalking-horse. It examines the notion of treating/counting a thing as F , and links a central question about our attitudes to vague predications to normative evaluation of plans to treat a thing (...) as F . The essay examines how the account applies to normatively defective or contested terms. The final section raises a puzzle about the mechanics of MacFarlane’s detailed implementation for the case of gradable adjectives. (shrink)

I develop and argue for a kind of externalism about certain kinds of non-doxastic attitudes that I call policy externalism. Policy externalism about a given type of attitude is the view that all the reasonable policies for having attitudes of that type will not involve the agent's beliefs that some relevant conditions obtain. My defense primarily involves attitudes like hatred, regret, and admiration, and has two parts: a direct deductive argument and an indirect linguistic argument, an inference to the best (...) explanation of some strange ways we use certain conditionals. The main thought throughout is that attitudes we reason with, like belief, are very different from attitudes we don't reason with, in a way that constrains the former but not the latter. Finally, I investigate some consequences of policy externalism, including that it secures the possibility of genuine conditional apologies. (shrink)

In this paper, I offer a new interpretation of Margaret Cavendish’s remarks on beauty. According to it, Cavendish takes beauty to be a real, response-independent quality of objects. In this sense, Cavendish is an aesthetic realist. This position, which remains constant throughout her philosophical writings, contrasts with the non-realist views that were soon after to dominate philosophical reflections on matters of taste in the early modern period. It also, I argue, contrasts with the realism of Cavendish’s contemporary, Henry More. While (...) there are passages in Cavendish’s work that might seem to count against my reading—specifically, passages on disagreement in aesthetic judgement, on the power of beauty to elicit the passions, and on our inability to specify the nature of beauty—I show that, when situated against the background of Cavendish’s broader metaphysical and epistemological views, those passages in fact support the realist interpretation. (shrink)

We should not be creating conscious, humanoid agents but an entirely new sort of entity, rather like oracles, with no conscience, no fear of death, no distracting loves and hates.