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)

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)

Our aim in this entry is to articulate the state of the art in the moral psychology of personal identity. We begin by discussing the major philosophical theories of personal identity, including their shortcomings. We then turn to recent psychological work on personal identity and the self, investigations that often illuminate our person-related normative concerns. We conclude by discussing the implications of this psychological work for some contemporary philosophical theories and suggesting fruitful areas for future work on personal identity.

I distinguish two theses regarding technological successors to current humans (posthumans): an anthropologically bounded posthumanism (ABP) and an anthropologically unbounded posthumanism (AUP). ABP proposes transcendental conditions on agency that can be held to constrain the scope for “weirdness” in the space of possible posthumans a priori. AUP, by contrast, leaves the nature of posthuman agency to be settled empirically (or technologically). Given AUP there are no “future proof” constraints on the strangeness of posthuman agents. -/- In Posthuman Life I defended (...) AUP via a critique of Donald Davidson’s work on intentionality and a “naturalistic deconstruction” of transcendental phenomenology (See also Roden 2013). In this paper I extend this critique to Robert Brandom’s account of the relationship between normativity and intentionality in Making It Explicit (MIE) and in other writings. -/- Brandom’s account understands intentionality in terms of the capacity to undertake and ascribe inferential normative commitments. It makes “first class agency” dependent on the ability to participate in discursive social practices. It implies that posthumans – insofar as they qualify as agents at all – would need to be social and discursive beings. -/- The problem with this approach, I will argue, is that it replicates a problem that Brandom discerns in Dennett’s intentional stance approach. It tells us nothing about the conditions under which a being qualifies as a potential interpreter and thus little about the conditions for meaning, understanding or agency. -/- I support this diagnosis by showing that Brandom cannot explain how a non-sapient community could bootstrap itself into sapience by setting up a basic deontic scorekeeping system without appealing (along with Davidson and Dennett) to the ways in which an idealized observer would interpret their activity. -/- This strongly suggests that interpretationist and pragmatist accounts cannot explain the semantic or the intentional without regressing to assumptions about ideal interpreters or background practices whose scope they are incapable of delimiting. It follows that Anthropologically Unbounded Posthumanism is not seriously challenged by the claim that agency and meaning are “constituted” by social practices. -/- AUP implies that we can infer no claims about the denizens of “Posthuman Possibility Space” a priori, by reflecting on the pragmatic transcendental conditions for semantic content. We thus have no reason to suppose that posthuman agents would have to be subjects of discourse or, indeed, members of communities. The scope for posthuman weirdness can be determined by recourse to engineering alone. (shrink)

How should we punish criminal offenders? One prima facie attractive punishment is administering a mandatory neurointervention—interventions that exert a physical, chemical or biological effect on the brain in order to diminish the likelihood of some forms of criminal offending. While testosterone-lowering drugs have long been used in European and US jurisdictions on sex offenders, it has been suggested that advances in neuroscience raise the possibility of treating a broader range of offenders in the future. Neurointerventions could be a cheaper, and (...) more effective method of punishment. They could also be more humane. Nevertheless, in this paper we provide an argument against the use of mandatory neurointerventions on offenders. We argue that neurointerventions inflict a significant harm on an offender that render them a morally objectionable form of punishment in a respect that incarceration is not. Namely, it constitutes an objectionable interference with the offender’s mental states. However, it might be thought that incarceration also involves an equally objectionable interference with the offender’s mental states. We show that even if it were the case that the offender is harmed to the same extent in the same respect, it does not follow that the harms are morally equivalent. We argue that if one holds that intended harm is more difficult to justify than harm that is unintended but merely foreseen, this means neurointerventions could be morally objectionable in a significant respect that incarceration is not. (shrink)

How much should your confidence in your beliefs be shaken when you learn that others – perhaps 'epistemic peers' who seem as well-qualified as you are – hold beliefs contrary to yours? This article describes motivations that push different philosophers towards opposite answers to this question. It identifies a key theoretical principle that divides current writers on the epistemology of disagreement. It then examines arguments bearing on that principle, and on the wider issue. It ends by describing some outstanding questions (...) that thinking about this issue raises. (shrink)

I insist that I was able to raise my hand, and I acknowledge that a law would have been broken had I done so, but I deny that I am therefore able to break a law. To uphold my instance of soft determinism, I need not claim any incredible powers. To uphold the compatibilism that I actually believe, I need not claim that such powers are even possible. My incompatibilist opponent is a creature of fiction, but he has his prototypes (...) in real life. He is modeled partly after Peter van Inwagen and partly on myself when I first worried about van Inwagen's argument against compatibilism. (shrink)

Responding rationally to the information that others disagree with one’s beliefs requires assessing the epistemic credentials of the opposing beliefs. Conciliatory accounts of disagreement flow in part from holding that these assessments must be independent from one’s own initial reasoning on the disputed matter. I argue that this claim, properly understood, does not have the untoward consequences some have worried about. Moreover, some of the difficulties it does engender must be faced by many less conciliatory accounts of disagreement.

We present data and argument to show that in Tetris - a real-time interactive video game - certain cognitive and perceptual problems are more quickly, easily, and reliably solved by performing actions in the world rather than by performing computational actions in the head alone. We have found that some translations and rotations are best understood as using the world to improve cognition. These actions are not used to implement a plan, or to implement a reaction; they are used to (...) change the world in order to simplify the problem-solving task. Thus, we distinguish pragmatic actions ñ actions performed to bring one physically closer to a goal - from epistemic actions - actions performed to uncover information that is hidden or hard to compute mentally. To illustrate the need for epistemic actions, we first develop a standard information-processing model of Tetris-cognition, and show that it cannot explain performance data from human players of the game - even when we relax the assumption of fully sequential processing. Standard models disregard many actions taken by players because they appear unmotivated or superfluous. However, we describe many such actions that are actually taken by players that are far from superfluous, and that play valuable roles in improving human performance. We argue that traditional accounts are limited because they regard action as having a single function: to change the world. By recognizing a second function of action - an epistemic function - we can explain many of the actions that a traditional model cannot. Although, our argument is supported by numerous examples specifically from Tetris, we outline how the one category of epistemic action can be incorporated into theories of action more generally. (shrink)

A discussion of three central ideas in action theory; trying to act, doing or acting, one's action causing further consequences.

Supervenience is necessary co-variation between two sets of entities. In the good old days, supervenience was considered a useful philosophical tool with a wide range of applications in the philosophy of mind, metaethics, epistemology, and elsewhere. In recent years, however, supervenience has fallen out of favor, giving place to grounding, realization, and other, more metaphysically “meaty”, notions. The emerging consensus is that there are principled reasons for which explanatory theses cannot be captured in terms of supervenience, or as the slogan (...) goes: “Supervenience Is Nonexplanatory”. While SIN is widely endorsed, it is far from clear what it amounts to and why we should believe it. In this paper, I will distinguish various theses that could be meant by it, and will argue that none of them is both interesting and plausible: on some interpretations of ‘explanatory’, we have no reason to believe that supervenience is unexplanatory, while on other interpretations, supervenience is indeed unexplanatory, but widely accepted textbook cases of explanatory relations come out as unexplanatory, too. This result raises doubts as to whether there is any interesting sense in which SIN is true, and suggests that the contemporary consensus about supervenience is mistaken. (shrink)

The purpose of this paper is to address a well-known dilemma for physicalism. If mental properties are type identical to physical properties, then their causal efficacy is secure, but at the cost of ruling out mentality in creatures very different to ourselves. On the other hand, if mental properties are multiply realizable, then all kinds of creatures can instantiate them, but then they seem to be causally redundant. The causal exclusion problem depends on the widely held principle that realized properties (...) inherit their causal powers from their realizers. While this principle holds for functional realization, it fails on a broader notion of realization that permits the realization of complex qualitative properties such as spatial and temporal patterns. Such properties are best seen as dependent powerful qualities, which have their causal roles in virtue of being the qualities they are, and do not inherit powers from their realizers. Recent studies have identified one such property—neural synchrony—as a correlate of consciousness. If synchrony is also partially constitutive of consciousness, then phenomenal properties are both multiply realizable and causally novel. I outline a version of representationalism about consciousness on which this constitution claim holds. (shrink)

We lead off this issue of Childhood and Philosophy with a collection of testimonies, homages, and brief memoirs offered from around the world in response to the death of the founder of Philosophy for Children, Matthew Lipman on December 26, 2010, at the age of 87. To characterize Lipman as “founder” is completely accurate, but barely evokes the role he played in conceiving, giving birth to, and nurturing this curriculum cum pedagogy that became a movement, and which has taken root (...) in over 40 countries, from Iceland to Nigeria to Taiwan to Chile and everywhere in between. The movement itself is broader than the program, which has in fact experienced multiple transformations in multiple contexts over its half-century of life. In fact, as many of the testimonies below either state outright or imply, the movement is an emancipatory one and thus implicitly political, infused with all the long-suffering hope for our species inspired in us by the fact of natality, and by our own intuitive faith in the transformative power of reason—or as Lipman came to call it, “reasonableness.” For those seized by its educational possibilities, it presents a sudden influx of sunlight and fresh air into an institution long stultified by its own rigid habitus, and promises the reconstruction of schooling in the image of authentic democratic practice that recognizes and honors the unique capacities of children. As Philosophy in the Classroom—Lipman’s first and now classic statement of educational philosophy--puts it, the movement promises a re-orientation of the goal of education from information (or “learning”) to meaning, and inaugurates the dialogue with childhood and children that follows from that. Lipman was not just founder of this movement but creator, inventor, developer, convener, organizer, faithful soldier, ambassador, apologist, polemicist, propagandist, and, finally, undying optimist. (shrink)

In the popular press and the halls of politics, controversies over evolution are increasingly strident these days. Hegel is relevant in this connection, even though he rejected the theories of evolution he knew about, because he wanted rational understanding but without claims to intelligent design. He is reported to have said that nature has no history, but a closer examination will show that his ideaqs are more nuanced and that there is more room for darwinian ideas than one might expect, (...) though not enough to allow the full Darwinian contingency of form. (shrink)

Two prominent normative theories of business ethics are stakeholder and shareholder theory. Business ethicists generally favor the former, while business people prefer the latter. If the purpose of business ethics is “to produce a set of ethical principles that can be both expressed in language accessible to and conveniently applied by an ordinary business person” , then it is important to examine this dichotomy.While superficially attractive, the normative version of stakeholder theory contains numerous limitations. Since balancing multiple stakeholder preferences is (...) difficult, competing claims often become tests of political strength rather than justice. Furthermore, stakeholder theory has significant normative weaknesses.Although less attractive to academic ethicists, shareholder theory may provide superior results for society. The shareholder model focuses companies on meeting society’s material needs. Wise owners often balance other stakeholders’ views well since it is necessary for the business’s long-term success. Finally, shareholder theory has a strong normative basis in autonomy.In light of this analysis, it is incumbent upon academic business ethicists to emphasize the value of shareholder theory when teaching business ethics courses. (shrink)

Does it count against a normative theory in political philosophy that it is in some important sense infeasible, that its prescriptions are unlikely to be complied with? Though a positive answer seems plausible, it has proved hard to defend against the claim that this is not how normative theories work - noncompliance shows a problem with the noncomplying agents, not with the normative theory. I think that this line of thought - this defense of Utopianism - wins the battle but (...) loses the war. It’s right about what does and what does not refute a normative theory. It’s wrong in misidentifying the problem. The right way to think about the feasibility worry is as essentially involving multiple agents, and how expected noncompliance by one agent may refute a normative claim addressed at another. Thus understood, feasibility problems may very well refute a theory in political philosophy. In this paper I develop this understanding of the feasibility worry, tie it to more general discussions in normative ethics, and in political philosophy. (shrink)

eSports practice designates a unique set of activities tethered to competitive, virtual environments, or worlds. This correlation between eSports practitioner and virtual world, we argue, is inadequately accounted for solely in terms of something physical or intellectual. Instead, we favor a perspective on eSports practice to be analyzed as a perceptual and embodied phenomenon. In this article, we present the phenomenological approach and focus on the embodied sensations of eSports practitioners as they cope with and perceive within their virtual worlds. (...) By approaching eSports phenomenologically, we uncover ways in which its unique forms of virtual involvement overlap with as well as differentiate themselves from traditional structures of embodiment. (shrink)

At the very least, even though Chinese schools do not look very different from those in the West, China offers an opportunity for Philosophy for Children to question its basis, its methodology, its aims. It seems to be expressing a different cultural voice, and to be disposed to the kind of dialogue we are more used to claiming than practicing. Both Kunming and Shanghai provide, in their own ways, formidable contexts: the deep, strong and disciplined educators of Railway Station School (...) of Kunming and the scholarly, sophisticated and committed members of the Shanghai institute for Research in the Human Sciences seem determined to take Philosophy for Children, not just beyond their own limits as Chinese, but beyond the limits Philosophy for Children has already established for itself in the West. Philosophy for Children in China, then, looks like a wonderful opportunity to think ourselves--what we are as educators engaged in the practice of philosophy--again. An invitation to think ourselves again. Is this not what dialogue and philosophy are about? It’s up to us to accept the invitation. (shrink)

A discussion of the logical role of particular concepts in Robert Pippin's reading Hegel as a theorist of modernity, with special reference to the question whether modernity can be surpassed or left behind.

In this paper I argue that Donald Davidson's rejection of the notion of language, as commonly understood in philosophy and linguistics, is justified. However, I argue that his position needs to be supplemented by an account of the development and nurture of pre-linguistic communicative skills. Davidson argues (in ‘A Nice Derangement of Epitaphs' and elsewhere) that knowledge of a language (conceived of as a set of rules or conventions) is neither sufficient nor necessary for 'linguistic' communication. The strongest argument against (...) the initial formulation is that while Davidson may have shown that knowledge of a language is not sufficient, he failed to show that it is not necessary. Subsequently, Davidson has invoked his Triangulation' thesis, to show that understanding can rest on the apprehension of mutuality in a shared objective world, and does not presuppose the sharing of rules or practices. I argue that the starting position arrived at from the triangulation thesis itself presupposes the possibility of communication. The triangulation thesis needs, therefore, to be supplemented by a (non-reductive) naturalistic account of non-linguistic communicative skills. In such an account we must posit shared practices (practices of mutual engagement with a shared world), but not an account of practices conceived on the model of rules or conventions. I note, finally, that by adopting such an approach we offer a way of explicating the formulation of passing theories, which in Davidson's account are the point at which communicative understanding occurs. (shrink)

his article develops a framework for addressing racial ontologies in transnational perspective. In contrast to simple contextualist accounts, it is argued that a globally engaged metaphysics of race needs to address transnational continuities of racial ontologies. In contrast to unificationist accounts that aim for one globally unified ontology, it is argued that questions about the nature and reality of race do not always have the same answers across national contexts. In order address racial ontologies in global perspective, the article develops (...) a framework that accounts for both continuities and discontinuities by looking beyond the referents of narrowly defined core concepts. By shifting the focus from narrow concepts to richer conceptions of race, racial ontologies become comparable through globally related but nonetheless distinct mappings between conceptions and property relations. The article concludes by showing how this framework can generate novel insights in case studies from Asia, Europe, and Latin America. (shrink)

Representationalists argue that phenomenal states are intentional states of a special kind. This paper offers an account of the kind of intentional state phenomenal states are: I argue that they are underived intentional states. This account of phenomenal states is equivalent to two theses: first, all possible phenomenal states are underived intentional states; second, all possible underived intentional states are phenomenal states. I clarify these claims and argue for each of them. I also address objections which touch on a range (...) of topics, including meaning holism and concept empiricism. I conclude with a brief discussion of the consequences of the proposed view for the project of naturalizing consciousness. (shrink)

This paper offers both a theoretical and an experimental perspective on the relationship between connectionist and Classical (symbol-processing) models. Firstly, a serious flaw in Fodor and Pylyshyn’s argument against connectionism is pointed out: if, in fact, a part of their argument is valid, then it establishes a conclusion quite different from that which they intend, a conclusion which is demonstrably false. The source of this flaw is traced to an underestimation of the differences between localist and distributed representation. It has (...) been claimed that distributed representations cannot support systematic operations, or that if they can, then they will be mere implementations of traditional ideas. This paper presents experimental evidence against this conclusion: distributed representations can be used to support direct structure-sensitive operations, in a man- ner quite unlike the Classical approach. Finally, it is argued that even if Fodor and Pylyshyn’s argument that connectionist models of compositionality must be mere implementations were correct, then this would still not be a serious argument against connectionism as a theory of mind. (shrink)

This paper discusses ethical issues surrounding Integrated Assessment Models (IAMs) of the economic effects of climate change, and how climate economists acting as policy advisors ought to represent the uncertain possibility of catastrophe. Some climate economists, especially Martin Weitzman, have argued for a precautionary approach where avoiding catastrophe should structure climate economists’ welfare analysis. This paper details ethical arguments that justify this approach, showing how Weitzman’s “fat tail” probabilities of climate catastrophe pose ethical problems for widely used IAMs. The main (...) claim is that economists who ignore or downplay catastrophic risks in their representations of uncertainty likely fall afoul of ethical constraints on scientists acting as policy advisors. Such scientists have duties to honestly articulate uncertainties and manage (some) inductive risks, or the risks of being wrong in different ways. (shrink)

Defining actions in contradistinction to mere happenings runs into the problem of specifying the role of the agent and separating what the agent does from what they exploit or suffer. Traditionally these problems have been approached by starting with a simple act, such as an incidental movement, and considering causality, or by seeking to elucidate the connection between the act and the agent's intentions or reasons. It is suggested here that a promising approach is to shift attention from 'simple' movements (...) and start instead by exploring the general character of acquired skills. Balancing the body is one such skill and serves here as an exemplar. Some remarks made by Reid on balance are used in a Peircean framework for perception to suggest that, at least for humans, an action is always the performance of an acquired skill. Also, while action is constitutive of perception, bodily perception is the basis of action, providing in a feeling of ownership direct knowledge of an asymmetric opposition between the agent and the world. (shrink)

I defend the view, hardly original with me, that there is no evidence, deductive or non-deductive, for any of our causal beliefs, that does not already assume that there are some causal connections, and hence that there is no way in which experience on its own, or with causalität-free principles, can support the structure of out causal knowledge. The deductive case is perhaps obvious. In the case of non-deductive arguments, I consider how experience of constant conjunctions, together with the employment (...) of an inference to the best explanation, might lead to a causal conclusion. But I argue that such an inference would need as a premiss that the causal explanation of the constant conjunction is the best explanation of that evidence, and ‘best’ in this context requires the thought that the causal hypothesis best fits with our existing causal beliefs. (shrink)

The objective of this essay is to provide the beginning of a principled classification of some of the ways space is intelligently used. Studies of planning have typically focused on the temporal ordering of action, leaving as unaddressed questions of where to lay down instruments, ingredients, work-in-progress, and the like. But, in having a body, we are spatially located creatures: we must always be facing some direction, have only certain objects in view, be within reach of certain others. How we (...) manage the spatial arrangement of items around us is not an afterthought: it is an integral part of the way we think, plan, and behave. The proposed classification has three main categories: spatial arrangements that simplify choice; spatial arrangements that simplify perception; and spatial dynamics that simplify internal computation. The data for such a classification is drawn from videos of cooking, assembly and packing, everyday observations in supermarkets, workshops and playrooms, and experimental studies of subjects playing Tetris, the computer game. This study, therefore, focuses on interactive processes in the medium and short term: on how agents set up their workplace for particular tasks, and how they continuously manage that workplace. (shrink)

As an adherent to the U.N.’s Universal Declaration of Human Rights, the United States has made a commitment to social justice. As a part of this commitment, the U.S. maintains that the right to an education is both innate and compulsory. This paper addresses U.S. government’s failure to uphold its citizens’ educational rights, made clear by the inadequacy of the educational programs currently offered to juvenile offenders. Based on the findings of recent scholarly literature, this paper argues that both juvenile (...) and adult correctional institutions lack the resources necessary to provide proper educational instruction and adequately address the special educational needs of juvenile offenders. To help the U.S. maintain its commitment to social justice, alternatives to juvenile incarceration are proposed. (shrink)

The chapter challenges hyperbolic claims about the centrality of appreciation of beauty to Buddhism. Within the texts, attitudes are more mixed, except for a form of 'inner beauty' - the beauty found in the expression of virtues or wisdom in forms of bodily comportment. Inner beauty is a stable presence throughout Buddhist history, practices, and art.

I argue that recent rationalists' accounts of a priori knowledge suffer from two substantial weaknesses: an inadequate phenomenology of a priori insight , and the error of psychologism. I show that Husserl's theory of a priori knowledge presents a defensible and viable alternative for the contemporary rationalist, an alternative that addresses both the ontology and phenomenology of rational intuition, as well as such contemporary concerns as the possibility and character of a priori error, the empirical defeasibility of a priori claims, (...) the relation of mind to necessity, and the role of conception and imagination in a priori knowledge. Consequently, I conclude that Husserl's theory provides the needed response to the 20 th century critique of rationalism, and its attendant a priorism, as mysterious and obscure. (shrink)

Williamson’s “anti-luminosity” argument aims to establish that there are no significant luminous conditions. “Far from forming a cognitive home”, luminous conditions are mere “curiosities”. Even supposing Williamson’s argument succeeds in showing that there are no significant luminous states his conclusion has not thereby been established. When it comes to determining what is luminous, mental events and processes are among the best candidates. It is events and processes, after all, which constitute the stream of consciousness. Judgment, for instance, is plausibly self-conscious. (...) If I am judging then plausibly I must know that I am. Similarly, deliberation is plausibly self-conscious. To be deliberating about some matter I plausibly must know that I am. That one is judging and that one is deliberating are thus plausibly luminous conditions. Furthermore, I argue, Williamson’s anti-luminosity argument fails to speak against this suggestion. This reveals that Williamson’s argument is more limited in scope than has been thought—something likely missed due to a misplaced focus on mental states in the luminosity debate as well as in epistemology and the philosophy of mind more generally. For all Williamson shows, there may be luminous events and processes of a sort apt to constitute a cognitive home. I conclude by considering how the anti-luminosity argument might be reinstated in the judgment case and argue that the natural way to do so fails. (shrink)

Consequentialism, many philosophers have claimed, asks too much of us to be a plausible ethical theory. Indeed, the theory's severe demandingness is often claimed to be its chief flaw. My thesis is that as we come to better understand this objection, we see that, even if it signals or tracks the existence of a real problem for Consequentialism, it cannot itself be a fundamental problem with the view. The objection cannot itself provide good reason to break with Consequentialism, because it (...) must presuppose prior and independent breaks with the view. The way the objection measures the demandingness of an ethical theory reflects rather than justifies being in the grip of key anti-Consequentialist conclusions. We should reject Consequentialism independently of the Objection or not at all. Thus, we can reduce by one the list of worrisome fundamental complaints against Consequentialism. (shrink)

The central objective of Dewey’s Democracy and Education is to explain ‘what is needed to live a meaningful life and how can education contribute?’ While most acquainted with Dewey’s educational philosophy know that ‘experience’ plays a central role, the role of ‘situations’ may be less familiar or understood. This essay explains why ‘situation’ is inseparable from ‘experience’ and deeply important to Democracy and Education’s educational methods and rationales. First, a prefatory section explores how experience is invoked and involved in pedagogical (...) practice, especially experience insofar as it is (a) experimental, (b) direct, and (c) social-moral in character. The second and main section on situations follows. After a brief introduction to Dewey’s special philosophical use of ‘situation’, I examine how situations are implicated in (a) student interest and motivation; (b) ‘aims’ and ‘criteria’ in problem-solving; and (c) moral education (habits, values, and judgements). What should become abundantly clear from these examinations is that there could be no such thing as meaningful education, as Dewey understood it, without educators’ conscious, intentional, and imaginative deployment of experience and situations. (shrink)

Logical information theory is the quantitative version of the logic of partitions just as logical probability theory is the quantitative version of the dual Boolean logic of subsets. The resulting notion of information is about distinctions, differences and distinguishability and is formalized using the distinctions of a partition. All the definitions of simple, joint, conditional and mutual entropy of Shannon information theory are derived by a uniform transformation from the corresponding definitions at the logical level. The purpose of this paper (...) is to give the direct generalization to quantum logical information theory that similarly focuses on the pairs of eigenstates distinguished by an observable, i.e., qudits of an observable. The fundamental theorem for quantum logical entropy and measurement establishes a direct quantitative connection between the increase in quantum logical entropy due to a projective measurement and the eigenstates that are distinguished by the measurement. Both the classical and quantum versions of logical entropy have simple interpretations as “two-draw” probabilities for distinctions. The conclusion is that quantum logical entropy is the simple and natural notion of information for quantum information theory focusing on the distinguishing of quantum states. (shrink)

The principle of alternate possibilities (PAP), making the ability to do otherwise a necessary condition for moral responsibility, is supposed by Harry Frankfurt, John Fischer, and others to succumb to a peculiar kind of counterexample. The paper reviews the main problems with the counterexample that have surfaced over the years, and shows how most can be addressed within the terms of the current debate. But one problem seems ineliminable: because Frankfurt''s example relies on a counterfactual intervener to preclude alternatives to (...) the person''s action, it is not possible for it to preclude all alternatives (intervention that is contingent upon a trigger cannot bring it about that the trigger never occurred). This makes it possible for the determined PAPist to maintain that some pre-intervention deviation is always available to ground moral responsibility. In reply, the critic of PAP can examine all the candidate deviations and argue their irrelevance to moral responsibility (a daunting prospect); or the critic can dispense with counterfactual intervention altogether. The paper pursues the second of these strategies, developing three examples of noncounterfactual intervention in which (i) the agent has no alternatives (and a fortiori no morally relevant alternatives), yet (ii) there is just as much reason to think that the agent is morally responsible as there was in Frankfurt''s original example. The new counterexamples do suffer from one liability, but this is insufficient in the end to repair PAP''s conceptual connection between moral responsibility and alternate possibilities. (shrink)

This article seeks to get clear on an important feature of a theistic way of life: namely, the appeal to ‘deep desires’ as part of an ethical and spiritual life-orientation. My main thesis is that such appeals should primarily be seen as pertaining to our acquired second nature and the space of meaning it makes possible, rather than first nature or innateness. To appeal to the ‘depth’ of a desire, on this account, is to say something about its normative importance: (...) it is something of profound significance for our human fulfilment about which we ought to be concerned, and it correlates with the normative ‘height’ of the object of desire. Thus, our deepest desire correlates with what is seen as the highest or most worthy object of our desire (or love), which the theist claims is God. This view is contrasted with subjectivist accounts where desires are seen as ‘deep’ in that they structure our identity. My account affirms that deep desires structure our identity, but they do so because of their perceived objective normative importance. I also seek to show how we should affirm Alasdair MacIntyre's claim that ‘the deepest desire of every [human] being, whether they acknowledge it or not, is to be at one with God’. (shrink)

Much recent discussion in the philosophy of mathematics has concerned the indispensability argument—an argument which aims to establish the existence of abstract mathematical objects through appealing to the role that mathematics plays in empirical science. The indispensability argument is standardly attributed to W. V. Quine and Hilary Putnam. In this paper, I show that this attribution is mistaken. Quine's argument for the existence of abstract mathematical objects differs from the argument which many philosophers of mathematics ascribe to him. Contrary to (...) appearances, Putnam did not argue for the existence of abstract mathematical objects at all. I close by suggesting that attention to Quine and Putnam's writings reveals some neglected arguments for platonism which may be superior to the indispensability argument. (shrink)