Using as a starting point recent and apparently incompatible conclusions by Saunders and Knox, I revisit the question of the correct spacetime setting for Newtonian physics. I argue that understood correctly, these two versions of Newtonian physics make the same claims both about the background geometry required to define the theory, and about the inertial structure of the theory. In doing so I illustrate and explore in detail the view—espoused by Knox, and also by Brown —that inertial structure is defined (...) by the dynamics governing subsystems of a larger system. This clarifies some interesting features of Newtonian physics, notably the distinction between using the theory to model subsystems of a larger whole and using it to model complete universes, and the scale-relativity of spacetime structure. _1_ Introduction _2_ Newtonian Mechanics and Galilean Spacetime _3_ Vector Relationism and Maxwellian Spacetime _4_ Recovering the Galilei Group: Dynamics of Subsystems _5_ Knox on Inertial Structure _6_ Connections on Maxwellian Spacetime _7_ Knox on Newtonian Gravity _8_ Vector Relationism and Newton–Cartan Theory _9_ Inertial Structure in Newton–Cartan Gravity _10_ Reconciling Knox and Saunders _11_ Conclusions. (shrink)

We propose a formal framework for interpretable machine learning. Combining elements from statistical learning, causal interventionism, and decision theory, we design an idealised explanation game in which players collaborate to find the best explanation for a given algorithmic prediction. Through an iterative procedure of questions and answers, the players establish a three-dimensional Pareto frontier that describes the optimal trade-offs between explanatory accuracy, simplicity, and relevance. Multiple rounds are played at different levels of abstraction, allowing the players to explore overlapping causal (...) patterns of variable granularity and scope. We characterise the conditions under which such a game is almost surely guaranteed to converge on a optimal explanation surface in polynomial time, and highlight obstacles that will tend to prevent the players from advancing beyond certain explanatory thresholds. The game serves a descriptive and a normative function, establishing a conceptual space in which to analyse and compare existing proposals, as well as design new and improved solutions. (shrink)

Machine learning algorithms may radically improve our ability to diagnose and treat disease. For moral, legal, and scientific reasons, it is essential that doctors and patients be able to understand and explain the predictions of these models. Scalable, customisable, and ethical solutions can be achieved by working together with relevant stakeholders, including patients, data scientists, and policy makers.

One sometimes believes a proposition without grasping it. For example, a complete achromat might believe that ripe tomatoes are red without grasping this proposition. My aim in this paper is to shed light on the difference between merely believing a proposition and grasping it. I focus on two possible theories of grasping: the inferential theory, which explains grasping in terms of inferential role, and the phenomenal theory, which explains grasping in terms of phenomenal consciousness. I argue that the phenomenal theory (...) is more plausible than the inferential theory. (shrink)

Artificial intelligence has historically been conceptualized in anthropomorphic terms. Some algorithms deploy biomimetic designs in a deliberate attempt to effect a sort of digital isomorphism of the human brain. Others leverage more general learning strategies that happen to coincide with popular theories of cognitive science and social epistemology. In this paper, I challenge the anthropomorphic credentials of the neural network algorithm, whose similarities to human cognition I argue are vastly overstated and narrowly construed. I submit that three alternative supervised learning (...) methods—namely lasso penalties, bagging, and boosting—offer subtler, more interesting analogies to human reasoning as both an individual and a social phenomenon. Despite the temptation to fall back on anthropomorphic tropes when discussing AI, however, I conclude that such rhetoric is at best misleading and at worst downright dangerous. The impulse to humanize algorithms is an obstacle to properly conceptualizing the ethical challenges posed by emerging technologies. (shrink)

The Problem of Overlappers is a puzzle about what makes it the case, and how we can know, that we have the parts we intuitively think we have. In this paper, I develop and motivate an overlooked solution to this puzzle. According to what I call the self-making view it is within our power to decide what we refer to with the personal pronoun ‘I’, so the truth of most of our beliefs about our parts is ensured by the very (...) mechanism of self-reference. Other than providing an elegant solution to the Problem of Overlappers, the view can be motivated on independent grounds. It also has wide-ranging consequences for how we should be thinking about persons. Among other things, it can help undermine an influential line of argument against the permissibility of elective amputation. After a detailed discussion and defence of the self-making view, I consider some objections to it. I conclude that none of these objections is persuasive and we should at the very least take seriously the idea that we are to some extent self-made. (shrink)

This book introduces readers to the topic of explanation. The insights of Plato, Aristotle, J.S. Mill and Carl Hempel are examined, and are used to argue against the view that explanation is merely a problem for the philosophy of science. Having established its importance for understanding knowledge in general, the book concludes with a bold and original explanation of explanation.

Cognitive modules are internal mental structures. Some theorists and empirical researchers hypothesise that the human mind is either partially or massively comprised of structures that are modular in nature. Is the massive modularity of mind hypothesis a cogent view about the ontological nature of human mind or is it, rather, an effective/ineffective adaptationist discovery heuristic for generating predictively successful hypotheses about both heretofore unknown psychological traits and unknown properties of already identified psychological traits? Considering the inadequacies of the case in (...) favour of massive modularity as an ontological hypothesis, I suggest approaching and valuing massive modularity as an adaptationist discovery heuristic. (shrink)

Current controversies about knowledge integration reflect conflicting ideas of what it means to “take Indigenous knowledge seriously”. While there is increased interest in integrating Indigenous and Western scientific knowledge in various disciplines such as anthropology and ethnobiology, integration projects are often accused of recognizing Indigenous knowledge only insofar as it is useful for Western scientists. The aim of this article is to use tools from philosophy of science to develop a model of both successful integration and integration failures. On the (...) one hand, I argue that cross-cultural recognition of property clusters leads to an ontological overlap that makes knowledge integration often epistemically productive and socially useful. On the other hand, I argue that knowledge integration is limited by ontological divergence. Adequate models of Indigenous knowledge will therefore have to take integration failures seriously and I argue that integration efforts need to be complemented by a political notion of ontological self-determination. (shrink)

A natural view of testimony holds that a source's statements provide one with evidence about what the source believes, which in turn provides one with evidence about what is true. But some theorists have gone further and developed a broadly analogous view of memory. According to this view, which this essay calls the “diary model,” one's memory ordinarily serves as a means for one's present self to gain evidence about one's past judgments, and in turn about the truth. This essay (...) rejects the diary model's analogy between memory and testimony from one's former self, arguing first that memory and a diary differ with respect to their psychological roles, and second that this psychological difference underwrites important downstream epistemic differences. The resulting view stands opposed to prominent discussions of memory and testimony, which either, like the diary model, treat memory by analogy to what we naively wish to say about testimony, or which instead attempt to extend to testimony the epistemically preservative role of memory. (shrink)

Abstract creationism about fictional characters is the view that fictional characters are abstract objects that authors create. I defend this view against criticisms from Stuart Brock that hitherto have not been adequately countered. The discussion sheds light on how the number of fictional characters depends on authorial intention. I conclude also that we should change how we think intentions are connected to artifacts more generally, both abstract and concrete.

This paper defends the view that perceptual ascriptions such as “Jones sees a cat” are sometimes intensional. I offer a range of examples of intensional perceptual ascriptions, respond to objections to intensional readings of perceptual ascriptions, and show how widely accepted semantic accounts of intensionality can explain the key features of intensional perceptual ascriptions.

What constitutes numerically one and the same tradition diachronically, at different times? This question is the focus of often violent dispute in societies. Is it capable of a rational resolution? Many accounts attempt that resolution with a diagnosis of ambiguity of the disputed concept-Islam, Marxism, or democracy for example. The diagnosis offered is in terms of vagueness, namely the vague criteria for sameness or similarity of central beliefs and practices.

This paper critically examines currently influential transparency accounts of our knowledge of our own beliefs that say that self-ascriptions of belief typically are arrived at by “looking outward” onto the world. For example, one version of the transparency account says that one self-ascribes beliefs via an inference from a premise to the conclusion that one believes that premise. This rule of inference reliably yields accurate self-ascriptions because you cannot infer a conclusion from a premise without believing the premise, and so (...) you cannot infer from a premise that you believe the premise unless you do believe it. I argue that this procedure cannot be a source of justification, however, because one can be justified in inferring from p that q only if p amounts to strong evidence that q is true. This is incompatible with the transparency account because p often is not very strong evidence that you believe that p. For example, unless you are a weather expert, the fact that it will rain is not very strong evidence that you believe it will rain. After showing how this intuitive problem can be made precise, I conclude with a broader lesson about the nature of inferential justification: that beliefs, when justified, must be underwritten by beliefs, when justified, must be underwritten by evidential relationships between the facts or propositions which those beliefs represent. (shrink)

Mathematically, gauge theories are extraordinarily rich --- so rich, in fact, that it can become all too easy to lose track of the connections between results, and become lost in a mass of beautiful theorems and properties: indeterminism, constraints, Noether identities, local and global symmetries, and so on. -/- One purpose of this short article is to provide some sort of a guide through the mathematics, to the conceptual core of what is actually going on. Its focus is on the (...) Lagrangian, variational-problem description of classical mechanics, from which the link between gauge symmetry and the apparent violation of determinism is easy to understand; only towards the end will the Hamiltonian description be considered. -/- The other purpose is to warn against adopting too unified a perspective on gauge theories. It will be argued that the meaning of the gauge freedom in a theory like general relativity is (at least from the Lagrangian viewpoint) significantly different from its meaning in theories like electromagnetism. The Hamiltonian framework blurs this distinction, and orthodox methods of quantization obliterate it; this may, in fact, be genuine progress, but it is dangerous to be guided by mathematics into conflating two conceptually distinct notions without appreciating the physical consequences. (shrink)

Recent years have seen a surge in online collaboration between experts and amateurs on scientific research. In this article, we analyse the epistemological implications of these crowdsourced projects, with a focus on Zooniverse, the world’s largest citizen science web portal. We use quantitative methods to evaluate the platform’s success in producing large volumes of observation statements and high impact scientific discoveries relative to more conventional means of data processing. Through empirical evidence, Bayesian reasoning, and conceptual analysis, we show how information (...) and communication technologies enhance the reliability, scalability, and connectivity of crowdsourced e-research, giving online citizen science projects powerful epistemic advantages over more traditional modes of scientific investigation. These results highlight the essential role played by technologically mediated social interaction in contemporary knowledge production. We conclude by calling for an explicitly sociotechnical turn in the philosophy of science that combines insights from statistics and logic to analyse the latest developments in scientific research. (shrink)

In this paper, we present three necessary conditions for morally responsible animal research that we believe people on both sides of this debate can accept. Specifically, we argue that, even if human beings have higher moral status than nonhuman animals, animal research is morally permissible only if it satisfies (a) an expectation of sufficient net benefit, (b) a worthwhile-life condition, and (c) a no unnecessary-harm/qualified-basic-needs condition. We then claim that, whether or not these necessary conditions are jointly sufficient conditions of (...) justified animal research, they are relatively demanding with the consequence that many animal experiments may fail to satisfy them. (shrink)

The authors argue against direction of fit accounts of the distinction between belief and desire.

One of Mill’s main arguments for free speech springs from taking disagreement as an epistemically valuable resource for fallible thinkers. Contemporary conciliationist treatments of disagreement spring from the same motivation, but end up seeing the epistemic implications of disagreement quite differently. Conciliationism also encounters complexities when transposed from the 2-person toy examples featured in the literature to the public disagreements among groups that give the issue much of its urgency. Group disagreements turn out to be in some ways more powerful (...) defeaters of rational belief, even when opposing groups are comparable in size and epistemic credentials. And conciliationism also shows us why determining the rational response to these disagreements can in certain cases (e.g. politics) be a particularly difficult and nuanced matter. (shrink)

The situationist literature in psychology claims that conduct is not determined by character and reflects the operation of the agent's situation or environment. For instance, due to situational factors, compassionate behavior is much less common than we might have expected from people we believe to be compassionate. This article focuses on whether situationism should revise our beliefs about moral responsibility. It assesses the implications of situationism against the backdrop of a conception of responsibility that is grounded in norms about the (...) fair opportunity to avoid wrongdoing that require that agents to be normatively competent and possess situational control. Despite the low incidence of compassionate behavior revealed in situationist studies, situationism threatens neither situational control nor normative competence. Nonetheless situationism may force revision of our views about responsibility in particular contexts, such as wartime wrongdoing. Whereas a good case can be made that the heat of battle can create situational pressures that significantly impair normative competence and thus sometimes provide a full or partial excuse, there is reason to be skeptical of attempts to generalize this excuse to other contexts of wartime wrongdoing. If so, moral responsibility can take situationism on board without capsizing the boat. (shrink)

Necessity and sufficiency are the building blocks of all successful explanations. Yet despite their importance, these notions have been conceptually underdeveloped and inconsistently applied in explainable artificial intelligence (XAI), a fast-growing research area that is so far lacking in firm theoretical foundations. Building on work in logic, probability, and causality, we establish the central role of necessity and sufficiency in XAI, unifying seemingly disparate methods in a single formal framework. We provide a sound and complete algorithm for computing explanatory factors (...) with respect to a given context, and demonstrate its flexibility and competitive performance against state of the art alternatives on various tasks. (shrink)

Categorical logic has shown that modern logic is essentially the logic of subsets (or "subobjects"). Partitions are dual to subsets so there is a dual logic of partitions where a "distinction" [an ordered pair of distinct elements (u,u′) from the universe U ] is dual to an "element". An element being in a subset is analogous to a partition π on U making a distinction, i.e., if u and u′ were in different blocks of π. Subset logic leads to finite (...) probability theory by taking the (Laplacian) probability as the normalized size of each subset-event of a finite universe. The analogous step in the logic of partitions is to assign to a partition the number of distinctions made by a partition normalized by the total number of ordered pairs |U|² from the finite universe. That yields a notion of "logical entropy" for partitions and a "logical information theory." The logical theory directly counts the (normalized) number of distinctions in a partition while Shannon's theory gives the average number of binary partitions needed to make those same distinctions. Thus the logical theory is seen as providing a conceptual underpinning for Shannon's theory based on the logical notion of "distinctions.". (shrink)

The article discusses retributive justice and punitive restraint in response to the worst types of crime. I take the Breivik Case as a starting point. Anders Behring Breivik was sentenced to 21 years of preventive detention for killing 69 people, mainly youths, at Utøya and 8 people in Oslo on July 22nd, 2011. Retributivist theories as well as commonly held retributive intuitions suggest that much harsher punishment is required for such crimes. According to some retributivist theories, most notably on the (...) influential theories of Kant and Hegel, the death penalty is warranted for murderers like Breivik. This suggests that the rationale for punitive restraint in a case like the Breivik Case can only be found in forward- looking, consequentialist theories of punishment, or by adding to retributivist theories a side-constraint in the form of a principle of parsimony. However, I argue that if we look closer at the function of punishment in the retributivist theories of Kant and Hegel, they too imply a rationale for punitive restraint, even for such horrific crimes as here discussed. Against Kant and Hegel’s own views on the death penalty, I argue that their broader “freedom theories” of retributive justice do not imply the justice of the death penalty or life imprisonment. In the last part of the article, I explore differences in the concepts of freedom entailed by Kant and Hegel’s theories, and I relate these to some of the background factors relevant to the Breivik Case. (shrink)

While the Enlightenment promoted thinking for oneself independent of religious authority, the ‘Endarkenment’ (Millgram 2015) concerns deference to a new authority: the specialist, a hyperspecializer. Non-specialists need to defer to such authorities as they are unable to understand their reasoning. Millgram describes how humans are capable of being serial hyperspecializers, able to move from one specialism to another. We support the basic thrust of Millgram’s position, and seek to articulate how the core idea is deployed in very different ways in (...) relation to extremely different philosophical areas. We attend to the issue of the degree of isolation of different specialists and we urge greater emphasis on parallel hyperspecialization, which describes how different specialisms can be embodied in one person at one time. (shrink)

Frankfurt cases are purported counterexamples to the Principle of Alternative Possibilities, which implies that we are not morally responsible for unavoidable actions. A major permutation of the counterexample strategy features buffered alternatives; this permutation is designed to overcome an influential defense of the Principle of Alternative Possibilities. Here we defend the buffering strategy against two recent objections, both of which stress the timing of an agent’s decision. We argue that attributions of moral responsibility aren’t time-sensitive in the way the objectors (...) suppose. We then turn to the crucial question of when an action is relevantly avoidable—when, in the parlance of the literature, an alternative possibility is robust. We call attention to two plausible tests for robustness that merit further consideration, showing that the agents in buffered Frankfurt cases don’t pass these tests, despite being morally responsible for their actions. (shrink)

Sydney Shoemaker has been arguing for more than a decade for an account of the mind–body problem in which the notion of realization takes centre stage. His aim is to provide a notion of realization that is consistent with the multiple realizability of mental properties or events, and which explains: how the physical grounds the mental; and why the causal work of mental events is not screened off by that of physical events. Shoemaker's proposal consists of individuating properties in terms (...) of causal powers, and defining realization as a relation of inclusion between sets of causal powers. Thus, as the causal powers that define a mental property are a subset of the causal powers that characterize a physical property, it can be said that physical properties realize mental properties. In this paper we examine the physicalist credentials of Shoemaker's mind–body theory in relation to three important issues: the direction of the relation of dependence that the theory is committed to; the possibility of mental properties existing without being anchored by physical properties; and the compatibility of the theory with the causal closure of the physical world. We argue that Shoemaker's theory is problematic in all three respects. After that we consider whether the theory should count as a mind–body theory at all, given that it seems to be committed to a distorted view of mental properties. (shrink)

Kagan argues that human beings who are neither persons nor even potential persons — if their impairment is independent of genetic constitution — are modal persons: individuals who might have been persons. Moreover, he proposes a view according to which both personhood and modal personhood are sufficient for counting more, morally, than nonhuman animals. In response to this proposal, I raise one relatively minor concern about Kagan's reasoning — that he judges too quickly that insentient beings can have interests — (...) before engaging the appeal to modal personhood. I challenge the thesis that modal personhood is relevant to one's moral status, first, by way of analogy to a kicker who misses a field goal though he might have made it; second, by casting doubt on implications for two impaired infants ; and, finally, by examining implications for dogs who would count as modal persons when genetic enhancements are capable of transforming them into persons. (shrink)

Elimination controversies are ubiquitous in philosophy and the human sciences. For example, it has been suggested that human races, hysteria, intelligence, mental disorder, propositional attitudes such as beliefs and desires, the self, and the super-ego should be eliminated from the list of respectable entities in the human sciences. I argue that eliminativist proposals are often presented in the framework of an oversimplified “phlogiston model” and suggest an alternative account that describes ontological elimination on a gradual scale between criticism of empirical (...) assumptions and conceptual choices. (shrink)

Failure of substitutivity of coreferential terms, one of the hallmarks of referential opacity, is standardly explained in terms of the presence of an expression (such as a verb of propositional attitude, a modal adverb or quotation marks) with opacity-inducing properties. It is thus assumed that any term in a complex expression for which substitutivity fails will be within the scope of an expression of one of these types, and that where there is an expression of one of these types there (...) will be failure of substitutivity for terms within its scope. I shall discuss a series of examples that have been thought to challenge this explanation by exhibiting failure of substitutivity of coreferential terms for positions not within the scope of any of the standard opacity-inducing expressions. If these examples are genuine, then the usual explanations of opacity are either incomplete – because there are sources of opacity other than those standardly identified, or completely mistaken – because the standardly identified expressions are not causes of opacity. I will argue, however, that the examples only exhibit failure of substitutivity of non-coreferential terms, and, hence, do not present a challenge to standard explanations of opacity. (shrink)

Although Foucault’s 1979 lectures on The Birth of Biopolitics promised to treat the theme of biopolitics, the course deals at length with neoliberalism while mentioning biopolitics hardly at all. Some scholars account for this elision by claiming that Foucault sympathized with neoliberalism; I argue on the contrary that Foucault develops a penetrating critique of the neoliberal claim to preserve individual liberty. Following Foucault, I show that the Chicago economist Gary Becker exemplifies what Foucault describes elsewhere as biopolitics: a form of (...) power applied to the behavior of a population through the normalizing use of statistics. Although Becker’s preference for indirect intervention might seem to preserve the independence of individuals, under biopolitics individual liberty is itself the means by which populations are governed indirectly. In my view, by describing the history and ambivalence of neoliberal biopolitics, Foucault fosters a critical vigilance that is the precondition for creative political resistance. (shrink)

Implicit in our everyday attitudes and practices is the assumption that death ordinarily harms a person who dies. A far more contested matter is whether death harms sentient individuals who are not persons, a category that includes many animals and some human beings. On the basis of the deprivation account of the harm of death, I argue that death harms sentient nonpersons. I next consider possible bases for the commonsense judgment that death ordinarily harms persons more than it harms sentient (...) nonpersons. Contrary to what some philosophers believe, it is doubtful that the familiar resources of prudential value theory can vindicate this judgment. I show that the approach that at first glance seems most promising for supporting this judgment – namely, invoking an objective account of well-being – faces substantial challenges, before arguing that McMahan's time-relative interest account supplies the needed theoretical basis. I then go on to extract a significant practical implication of the first thesis, that death ordinarily harms sentient nonpersons: We should find a way to discontinue the routine killing of animal subjects following their use in experiments. (shrink)

A comparison of disjunctive theories of action and perception. The development of a theory of action that warrants the name, a disjunctive theory. On this theory, there is an exclusive disjunction: either an action or an event (in one sense). It follows that in that sense basic actions do not have events intrinsic to them.

There has recently been emphasis put on providing two-factor accounts of monothematic delusions. Such accounts would explain (1) whether a delusional hypothesis (e.g. someone else is inserting thoughts into my mind) can be understood as a prima facie reasonable response to an experience and (2) why such a delusional hypothesis is believed and maintained given its implausibility and evidence against it. I argue that if we are to avoid obfuscating the cognitive mechanisms involved in monothematic delusion formation we should split (...) the first factor (1 above) into two factors: how abnormal experience can give rise to a delusional ‘proto-hypothesis’ and how a ‘proto-hypothesis’ in consort with normal experiences and background information, can be developed into a delusional hypothesis. In particular I will argue that a schizophrenic is faced with the unusual requirement of having to identify an introspectively accessible thought as one's own, and that this requirement of identification is the central experiential abnormality of thought insertion, auditory verbal hallucination, and alien control (i.e. passivity symptoms). Additionally, I will consider non-experiential factors which are required for the formation of a delusional hypothesis. (shrink)

In a recent paper, Firt, Hemmo and Shenker argue that Hempel’s dilemma, typically thought to primarily undermine physicalism, is generalizable and impacts mind-body dualism and many other theories equally. I challenge this view and argue that Hempel’s dilemma admits of at least two distinct construals: a general-skeptical construal, underpinned by historically driven arguments such as the pessimistic induction, and a non-skeptical construal, driven by the specific puzzles and volatility of current physics. While the general-skeptical construal applies to all changeable deep-structure (...) theories, the non-skeptical construal primarily targets volatile theories which harbor exclusionary ambitions. As a result, dualism largely evades both construals due to the stability of theories of the mental and their lack of exclusionary ambitions. Conversely, physicalism is uniquely susceptible to both construals due to its strong commitment to deep-structure realism, inherent exclusionary ambitions, and the volatility of certain branches of fundamental physics. The paper ultimately concludes that Hempel’s dilemma is not universally problematic, but presents a unique challenge to physicalism while being relatively congenial to dualism. (shrink)

Tim Crane maintains that beliefs cannot be conscious because they persist in the absence of consciousness. Conscious judgments can share their contents with beliefs, and their occurrence can be evidence for what one believes; but they cannot be beliefs, because they don’t persist. I challenge Crane’s premise that belief attributions to the temporarily unconscious are literally true. To say of an unconscious agent that she believes that p is like saying that she sings well. To say she sings well is (...) to say that when she sings, her singing is good. To say that she believes that p is to say that when she consciously considers the content that p she consciously affirms it. I also argue that the phenomenal view of intentional content Crane appears to endorse prima facie commits him to the view, at least controversial, perhaps incoherent, that there is unconscious phenomenology. Keywords : Belief; Consciousness; Unconscious; Intentional Content; Judgment. Credenze coscienti Riassunto: Tim Crane sostiene che le credenze non possano essere coscienti, dal momento che perdurano anche in assenza di coscienza. I giudizi formulati consapevolmente possono condividere i loro contenuti con le credenze e il loro verificarsi può essere una forma di evidenza a supporto di quanto uno crede. E tuttavia essi non possono essere credenze, dal momento che non perdurano. Nel commento metto in discussione la premessa di Crane secondo cui porre l’attribuzione di credenze su un piano temporaneamente inconscio sia vero in senso letterale. Dire di un agente non cosciente che esso creda che p è come dire che canti bene. Dire che canti bene è dire che quando canta, il suo canto è buono. Dire che crede che p è dire che quando considera consapevolmente il contenuto p costui lo afferma consapevolmente. Inoltre intendo affermare che la visione fenomenica del contenuto intenzionale che Crane sembra abbracciare lo impegni prima facie nei confronti della prospettiva, quantomeno controversa e probabilmente incoerente, secondo cui esisterebbe una dimensione fenomenica inconscia. Parole chiave: Credenza; Coscienza; Inconscio; Contenuto intenzionale; Giudizio. (shrink)

Proposals for allocating scarce lifesaving resources in the face of the Covid-19 pandemic have aligned in some ways and conflicted in others. This paper attempts a kind of priority setting in addressing these conflicts. In the first part, we identify points on which we do not believe that reasonable people should differ—even if they do. These are (i) the inadequacy of traditional clinical ethics to address priority-setting in a pandemic; (ii) the relevance of saving lives; (iii) the flaws of first-come, (...) first-served allocation; (iv) the relevance of post-episode survival; (v) the difference between age and other factors that affect life-expectancy; and (vi) the need to avoid quality-of-life judgments. In the second part, we lay out some positions on which reasonable people can and do differ. These include (i) conflicts between maximizing benefits and priority to the worst off; (ii) role-based priority; and (iii) whether patients’ existing lifesaving resources should be subject to redistribution. (shrink)

Suppose justice depends on some very unlikely good behavior. In that case the true (or correct, or best) theory of justice might have no practical value. But then, what good would it be? I consider analogies with science and mathematics in order to test various ways of tying their the value of intellectual work to practice, though I argue that these fail. If their value, or that of some political theory, is not practical then what is good about them? As (...) for political theory, I consider the question of what would even count as an answer to this question, and I conclude with the tentative proposal that it is valuable to come to understand something that is, itself, important. (shrink)

Metaphysically speaking, just what is trying? There appear to be two options: to place it on the side of the mind or on the side of the world. Volitionists, who think that to try is to engage in a mental act, perhaps identical to willing and perhaps not, take the mind-side option. The second, or world-side option identifies trying to do something with one of the more basic actions by which one tries to do that thing. The trying is then (...) said to be identical with the physical action. -/- After carefully stating the second, world-side view, I produce two arguments against it. The first relies on the fact that if a=b and b=c, then a=c, sometimes put colloquially as: if something is identical to two things, then the two things must be identical to one another. In the case of trying, one might try to do something by performing a plurality of simultaneous actions, a sure sign that the relation between the trying and the plurality of actions by which one tries must be some relation other than identity. -/- The second argument discusses two cases, recorded in William James’ The Principles of Psychology, of a patient who tries but who performs no action whatever. This is sometimes called ‘naked trying’. A recent attempt at denying that there can be such cases of naked trying is examined and dismissed. (shrink)

Ideen om at lovbrytere fortjener straff, må legges til grunn dersom vi skal kunne forstå og begrunne strafferetten i Norge og i andre rettsstater. Av noen teoretikere har dette kravet til fortjent straff blitt forstått som et negativt krav, som setter en begrensning på oppnåelsen av straffens formål. Straffen må da være «ikke ufortjent». I denne artikkelen argumenterer jeg for at en slik forståelse av fortjenesteideen er utilstrekkelig. Straff som fortjent må ansees som et positivt, selvstendig formål for strafferetten. Artikkelen (...) ser på norsk rettspraksis og lovforarbeider, og drøfter hvorfor det i norsk strafferett må legges til grunn at det er verdifullt å oppfylle lovbryterens fortjeneste. (shrink)

After Marx, dissenting economics almost always used 'the labour theory' as a theory of value. This paper develops a modern treatment of the alternative labour theory of property that is essentially the property theoretic application of the juridical principle of responsibility: impute legal responsibility in accordance with who was in fact responsible. To understand descriptively how assets and liabilities are appropriated in normal production, a 'fundamental myth' needs to be cleared away, and then the market mechanism of appropriation can be (...) understood. On the normative side, neoclassical theory represents marginal productivity theory as showing that (a metaphorical version of) the imputation principle is satisfied ('people get what they produce') in competitive enterprises. Since that shows the moral commitment of neoclassical economics to the imputation principle, the labour theory of property is presented here as the actual non-metaphorical application of the imputation principle to property appropriation. The property-theoretic analysis at the firm level shows how the neoclassical (and much heterodox) analysis in terms of 'distributive shares' wholly misframed the basic questions. Finally, the paper shows how the imputation principle (modernised labour theory of property) is systematically violated in the present wage labour system of renting persons. The paper can be seen as taking up the recent challenge posed by Donald Katzner for a dialogue between neoclassical and heterodox microeconomics. (shrink)

According to a traditional Cartesian epistemology of perception, perception does not provide one with direct knowledge of the external world. Instead, your immediate perceptual evidence is limited to facts about your own visual experience, from which conclusions about the external world must be inferred. Cartesianism faces well-known skeptical challenges. But this chapter argues that any anti-Cartesian view strong enough to avoid these challenges must license a way of updating one’s beliefs in response to anticipated experiences that seems diachronically irrational. To (...) avoid this result, the anti-Cartesian must either license an unacceptable epistemic chauvinism, or else claim that merely reflecting on one’s experiences defeats perceptual justification. This leaves us with a puzzle: Although Cartesianism faces problems, avoiding them brings a new set of problems. (shrink)

Did Donald Davidson agree with G.E.M. Anscombe that action requires a distinctive form of agential awareness? The answer is No, at least according to the standard interpretation of Davidson’s account of action. A careful study of Davidson’s early writings, however, reveals a much more subtle conception of the role of agential belief in action. While the role of the general belief in Davidson’s theory is familiar and has been much discussed, virtually no attention has been paid to the singular belief. (...) This essay makes a start on remedying this neglect. I begin, in section 1, by examining Davidson’s claim that for a desire or belief to rationalize and cause an action it must have a suitable generality. It must, he says, be ‘logically independent’ of the action itself. While he was clear about this requirement in the case of the desire that forms part of a person’s primary reason, I show in section 2 that his early treatment of belief confuses general and singular beliefs. This confusion reflects his failure clearly to distinguish the two roles belief can play in his account of action: as rationalizing cause and as agential awareness. Somewhat surprisingly, though, after he carefully drew the distinction and announced that intentional action requires practical knowledge, he pretty much ignored it. This may explain why some have assumed that Davidson parted ways with Anscombe on this. But a careful study of their writings shows that in fact they held remarkably similar views on the nature and need for practical knowledge. (shrink)

Why study notations, diagrams, or more broadly the variety of nonverbal “representations” or “signs” that are used in mathematical practice? This chapter maps out recent work on the topic by distinguishing three main philosophical motivations for doing so. First, some work (like that on diagrammatic reasoning) studies signs to recover norms of informal or historical mathematical practices that would get lost if the particular signs that these practices rely on were translated away; work in this vein has the potential to (...) broaden our view of the specific normativity of mathematics beyond logical proof. Second, some work focuses on signs to highlight the open-ended and “nonrigorous” aspects of mathematical practice, and the role of these aspects in the historical development of mathematics. The third motivation is based on the following observation: the reason differences in signs matter in mathematics is that humans are finite agents, with cognitive and computational limitations. Accordingly, studying signs can be a way to study how human computational constraints shape the mathematics that we do, and to tackle the topic of mathematical understanding. (shrink)

Parts of the genome of a single individual can have conflicting interests, depending on which parent they were inherited from. One mechanism by which these conflicts are expressed in some taxa, including mammals, is genomic imprinting, which modulates the level of expression of some genes depending on their parent of origin. Imprinted gene expression is known to affect body size, brain size, and the relative development of various tissues in mammals. A high fraction of imprinted gene expression occurs in the (...) brain. Biologists including Hamilton, Trivers and Haig have proposed that this may explain some intrapersonal conflict in humans. This speculation amounts to an inference from conflict within the genome to conflict within the brain or mind. This is a provocative proposal, which deserves serious attention. In this paper I assess aspects of Haig’s version of the proposal. I argue, first, that the notion that intragenomic conflict predicts personal inconsistency should be rejected. Second, while it is unlikely that it credibly predicts sub-personal agents representing conflicting genetic interests, it is plausible that it predicts that the division of cognitive labour could be exploited to turn sub-systems into proxies for conflicting interests. (shrink)

Book synopsis: This collection of previously unpublished essays presents the newest developments in the thought of international scholars working on the explanation of action. The contributions focus on a wide range of interlocking issues relating to agency, deliberation, motivation, mental causation, teleology, interprative explanation and the ontology of actions and their reasons. Challenging numerous current orthodoxies, and offering positive suggestions from a variety of different perspectives, this book provides essential reading for anyone interested in the explanation of action.

This paper shows how the classical finite probability theory (with equiprobable outcomes) can be reinterpreted and recast as the quantum probability calculus of a pedagogical or toy model of quantum mechanics over sets (QM/sets). There have been several previous attempts to develop a quantum-like model with the base field of ℂ replaced by ℤ₂. Since there are no inner products on vector spaces over finite fields, the problem is to define the Dirac brackets and the probability calculus. The previous attempts (...) all required the brackets to take values in ℤ₂. But the usual QM brackets <ψ|ϕ> give the "overlap" between states ψ and ϕ, so for subsets S,T⊆U, the natural definition is <S|T>=|S∩T| (taking values in the natural numbers). This allows QM/sets to be developed with a full probability calculus that turns out to be a non-commutative extension of classical Laplace-Boole finite probability theory. The pedagogical model is illustrated by giving simple treatments of the indeterminacy principle, the double-slit experiment, Bell's Theorem, and identical particles in QM/Sets. A more technical appendix explains the mathematics behind carrying some vector space structures between QM over ℂ and QM/Sets over ℤ₂. (shrink)