Results for 'Duncan Barker'

337 found
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  1.  86
    On the Principle of Indifference: A Defence of the Classical Theory of Probability.Michael J. Duncan - manuscript
    The classical theory of probability has long been abandoned and is seen by most philosophers as a non-contender—a mere precursor to newer and better theories. In this paper I argue that this is a mistake. The main reasons for its rejection—all related to the notorious principle of indifference—are that it is circular, of limited applicability, inconsistent, and dependent upon unjustified empirical assumptions. I argue that none of these claims is true and that the classical theory remains to be refuted.
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  2. Review of Duncan Bell, Reordering the World: Essays on Liberalism and Empire. [REVIEW]Duncan Ivison - 2017 - Journal of British Studies 56:892-4.
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  3. Well-being, Disability, and Choosing Children.Matthew J. Barker & Robert A. Wilson - 2019 - Mind 128 (510):305-328.
    The view that it is better for life to be created free of disability is pervasive in both common sense and philosophy. We cast doubt on this view by focusing on an influential line of thinking that manifests it. That thinking begins with a widely-discussed principle, Procreative Beneficence, and draws conclusions about parental choice and disability. After reconstructing two versions of this argument, we critique the first by exploring the relationship between different understandings of well-being and disability, and the second (...)
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  4. Genealogical Defeat and Ontological Sparsity.Jonathan Barker - 2023 - Midwest Studies in Philosophy 47:1-23.
    When and why does awareness of a belief's genealogy render it irrational to continue holding that belief? According to explanationism, awareness of a belief’s genealogy gives rise to an epistemic defeater when and because it reveals that the belief is not explanatorily connected to the relevant worldly facts. I argue that an influential recent version of explanationism, due to Korman and Locke, incorrectly implies that it is not rationally permissible to adopt a “sparse” ontology of worldly facts or states of (...)
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  5. The Emperor's New Metaphysics of Powers.Stephen Barker - 2013 - Mind 122 (487):605-653.
    This paper argues that the new metaphysics of powers, also known as dispositional essentialism or causal structuralism, is an illusory metaphysics. I argue for this in the following way. I begin by distinguishing three fundamental ways of seeing how facts of physical modality — facts about physical necessitation and possibility, causation, disposition, and chance — are grounded in the world. The first way, call it the first degree, is that the actual world or all worlds, in their entirety, are the (...)
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  6.  48
    (1 other version)Multiculturalism.Duncan Ivison - 2001 - In Neil J. Smelser & Paul B. Baltes (eds.), International Encyclopedia of the Social and Behavioral Sciences. Elsevier. pp. 10169-75.
    First published in the International Encyclopaedia of Social and Behavioural Sciences (Pergamon Press, 2001); reprinted in the 2nd edition (2015). An overview of different justifications of multiculturalism in contemporary political theory, as well as various challenges to and critiques of those arguments.
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  7. The Ultimate Argument Against Dispositional Monist Accounts of Laws.Stephen Barker & Benjamin Smart - 2012 - Analysis 72 (4):714-722.
    Bird argues that Armstrong’s necessitarian conception of physical modality and laws of nature generates a vicious regress with respect to necessitation. We show that precisely the same regress afflicts Bird’s dispositional-monist theory, and indeed, related views, such as that of Mumford & Anjum. We argue that dispositional monism is basically Armstrongian necessitarianism modified to allow for a thesis about property identity.
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  8. (1 other version)Monism and Material Constitution.Stephen Barker & Mark Jago - 2014 - Pacific Philosophical Quarterly 95 (1):189-204.
    Are the sculpture and the mass of gold which permanently makes it up one object or two? In this article, we argue that the monist, who answers ‘one object’, cannot accommodate the asymmetry of material constitution. To say ‘the mass of gold materially constitutes the sculpture, whereas the sculpture does not materially constitute the mass of gold’, the monist must treat ‘materially constitutes’ as an Abelardian predicate, whose denotation is sensitive to the linguistic context in which it appears. We motivate (...)
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  9. Natural Theology and Miracles: In Defense of Spectator Evidence.Steven Merle Duncan - manuscript
    I mostly agree with most of what Paul Moser has said in his books in the Philosophy of Religion. The views he has defended are a needed corrective to the evidentialist paradigm in the philosophy of religion. At the same time, his development of his central ideas has resulted in views that are, somewhat idiosyncratic and extreme. In this essay I hope to present a different articulation of those ideas, also defensible from within a Christian perspective, that preserves their central (...)
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  10. Mental Illness and Moral Discernment: A Clinical Psychiatric Perspective.Duncan A. P. Angus & Marion L. S. Carson - 2020 - European Journal for Philosophy of Religion 12 (4):191-211.
    As a contribution to a wider discussion on moral discernment in theological anthropology, this paper seeks to answer the question “What is the impact of mental illness on an individual’s ability to make moral decisions?” Written from a clinical psychiatric perspective, it considers recent contributions from psychology, neuropsychology and imaging technology. It notes that the popular conception that mental illness necessarily robs an individual of moral responsibility is largely unfounded. Most people who suffer from mental health problems do not lose (...)
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  11. The Interaction Problem.Steven Merle Duncan - manuscript
    This is an updated version of one section of my essay "Objections to Dualism" prepared for presentation at the 2019 Mountain-Pacific SCP Conference in Las Vegas, April 6-7, 2019.
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  12. Cohesion, Gene flow, and the Nature of Species.Matthew J. Barker & Robert A. Wilson - 2010 - Journal of Philosophy 107 (2):59-77.
    A far-reaching and influential view in evolutionary biology claims that species are cohesive units held together by gene flow. Biologists have recognized empirical problems facing this view; after sharpening the expression of the view, we present novel conceptual problems for it. At the heart of these problems is a distinction between two importantly different concepts of cohesion, what we call integrative and response cohesion. Acknowledging the distinction problematizes both the explanandum of species cohesion and the explanans of gene flow that (...)
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  13. Pure versus Hybrid Expressivism and the Enigma of Conventional Implicature.Stephen Barker - 2014 - In Guy Fletcher & Michael R. Ridge (eds.), Having It Both Ways: Hybrid Theories and Modern Metaethics. New York: Oxford University Press. pp. 199-222.
    Can hybridism about moral claims be made to work? I argue it can if we accept the conventional implicature approach developed in Barker (Analysis 2000). However, this kind of hybrid expressivism is only acceptable if we can make sense of conventional implicature, the kind of meaning carried by operators like ‘even’, ‘but’, etc. Conventional implictures are a form of pragmatic presupposition, which involves an unsaid mode of delivery of content. I argue that we can make sense of conventional implicatures, (...)
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  14. (1 other version)On Metaepistemological Scepticism.Duncan Pritchard & Chris Ranalli - 2016 - In Brett Coppenger & Michael Bergmann (eds.), Intellectual Assurance: Essays on Traditional Epistemic Internalism. Oxford, United Kingdom: Oxford University Press.
    Fumerton’s distinctive brand of metaepistemological scepticism is compared and contrasted with the related position outlined by Stroud. It is argued that there are at least three interesting points of contact between Fumerton and Stroud’s metaepistemology. The first point of contact is that both Fumerton and Stroud think that (1) externalist theories of justification permit a kind of non-inferential, perceptual justification for our beliefs about non-psychological reality, but it’s not sufficient for philosophical assurance. However, Fumerton claims, while Stroud denies, that (2) (...)
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  15. The Self at Liberty: Political Argument and the Arts of a Government.Duncan Ivison - 1997 - Ithaca, NY, USA: Cornell University Press.
    The central task of this book is to map a subtle but significant addition to the political discourse on liberty since the early modern period; a gradual shift of focus form the individual secure in spheres of non-interference, or acting in accordance with authentic desires and beliefs, to the actions of a self at liberty. Being free stands opposed, classically, to being in someone else’s power, being subject to the will of another – in particular, to being constrained by the (...)
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  16. Gods Revisited.Steven M. Duncan - manuscript
    Inspired by Paul Moser's recent work, this paper presents a new parable on the topic of belief and unbelief in the tradition of Wisdom, Flew and Mitchell. -/- This paper was read at the annual POH Symposium at Lake Wenatchee, WA in May, 2010. An edited version of this paper has appeared in the second issue of the Seattle Critical Review (online).
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  17. More Problems for Parsimonious Logics of Location: A Reply to Kleinschmidt.Michael J. Duncan - manuscript
    In a recent paper Shieva Kleinschmidt has argued that if certain scenarios involving extended simple regions are possible (so-called ‘Place Cases’), then no logic of location with only one primitive locative notion (i.e., no ‘parsimonious logic of location’) will suffice to describe all of the locative possibilities. Since almost all existing logics of location are parsimonious (and apparently for good reason) the argument is a considerable obstacle to the development of a satisfactory logic of location. Kleinschmidt suggests that the best (...)
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  18. Morality and Relations before Hume.Stewart Duncan - manuscript
    In his Enquiry concerning the Principles of Morals David Hume said that a group of earlier modern philosophers, beginning with Malebranche, held that morality was founded on relations. In this paper I follow up on that suggestion by investigating pre-Humean views in moral philosophy according to which morality is founded on relations. I do that by looking at the work of Nicolas Malebranche, John Locke, and Samuel Clarke. Each of them talked prominently about relations in their accounts of basic aspects (...)
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  19. Posttraumatic Stress Disorder Weaponized: A Theory of Moral Injury.Duncan MacIntosh - 2023 - In Justin T. McDaniel (ed.), Preventing and Treating the Invisible Wounds of War: Combat Trauma, Moral Injury, and Psychological Health. Oxford University Press. pp. 175-206.
    This chapter conceptually analyzes the post-traumatic stress injuries called moral injury, moral fatigue or exhaustion, and broken spirit. It then identifies two puzzles. First, soldiers sometimes sustain moral injury even from doing right actions. Second, they experience moral exhaustion from making decisions even where the morally right choice is so obvious that it shouldn’t be stressful to make it; and even where rightness of decision is so murky that no decision could be morally faulted. The injuries result of mistaken moral (...)
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  20. Mind, Body, Space, and Time.Steven M. Duncan - manuscript
    In this essay I explore some of the basic elements of consciousness from a substance dualist point of view, incorporating some elements of Kant's Transcendental Analytic into an overall account of the constitution of consciousness.
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  21. Rights.Duncan Ivison - 2007 - Acumen Publishing/Routledge.
    The language of rights pervades modern social and political discourse and yet there is deep disagreement amongst citizens, politicians and philosophers about just what they mean. Who has them? Who should have them? Who can claim them? What are the grounds upon which they can be claimed? How are they related to other important moral and political values such as community, virtue, autonomy, democracy and social justice? In this book, Duncan Ivison offers a unique and accessible integration of, and (...)
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  22. Ditching Dependence and Determination: Or, How to Wear the Crazy Trousers.Michael Duncan, Kristie Miller & James Norton - 2021 - Synthese 198 (1):395–418.
    This paper defends Flatland—the view that there exist neither determination nor dependence relations, and that everything is therefore fundamental—from the objection from explanatory inefficacy. According to that objection, Flatland is unattractive because it is unable to explain either the appearance as of there being determination relations, or the appearance as of there being dependence relations. We show how the Flatlander can meet the first challenge by offering four strategies—reducing, eliminating, untangling and omnizing—which, jointly, explain the appearance as of there being (...)
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  23. Irony and the dogma of force and sense.Stephen J. Barker & Mihaela Popa-Wyatt - 2015 - Analysis 75 (1):9-16.
    Frege’s distinction between force and sense is a central pillar of modern thinking about meaning. This is the idea that a self-standing utterance of a sentence S can be divided into two components. One is the proposition P that S’s linguistic meaning and context associates with it. The other is S’s illocutionary force. The force/sense distinction is associated with another thesis, the embedding principle, that implies that the only content that embeds in compound sentences is propositional content. We argue that (...)
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  24. Harming as making worse off.Duncan Purves - 2019 - Philosophical Studies 176 (10):2629-2656.
    A powerful argument against the counterfactual comparative account of harm is that it cannot distinguish harming from failing to benefit. In reply to this problem, I suggest a new account of harm. The account is a counterfactual comparative one, but it counts as harms only those events that make a person occupy his level of well-being at the world at which the event occurs. This account distinguishes harming from failing to benefit in a way that accommodates our intuitions about the (...)
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  25. Postcolonial Liberalism.Duncan Ivison - 2002 - Cambridge University Press.
    Postcolonial Liberalism presents a compelling account of the challenges to liberal political theory by claims to cultural and political autonomy and land rights made by indigenous peoples today. It also confronts the sensitive issue of how liberalism has been used to justify and legitimate colonialism. Ivison argues that there is a pressing need to re-shape liberal thought to become more receptive to indigenous aspirations and modes of being. What is distinctive about the book is the middle way it charts between (...)
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  26. Zagzebski on Rationality.Duncan Pritchard & Shane Ryan - 2014 - European Journal for Philosophy of Religion 6 (4):39--46.
    This paper examines Linda Zagzebski’s account of rationality, as set out in her rich, wide-ranging, and important book, Epistemic Authority: A Theory of Trust, Authority, and Autonomy in Belief. We briefly describe the account that she offers and then consider its plausibility. In particular, in the first section we argue that a number of Zagzebski’s claims with regard to rationality require more support than she offers for them. Moreover, in the second section, we contend that far from offering Zagzebski a (...)
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  27. Acquaintance.Matt Duncan - 2021 - Philosophy Compass 16 (3):e12727.
    To be acquainted with something (in the philosophical sense of “acquainted” discussed here) is to be directly aware of it. The idea that we are acquainted with certain things we experience has been discussed throughout the history of Western Philosophy, but in the early 20th century it gained especially focused attention among analytic philosophers who drew their inspiration from Bertrand Russell's work on acquaintance. Since then, many philosophers—particularly those working on self‐knowledge or perception—have used the notion of acquaintance to explain (...)
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  28. Semantics without the distinction between sense and force.Stephen J. Barker - 2007 - In Savas L. Tsohatzidis (ed.), John Searle's Philosophy of Language: Force, Meaning and Mind. Cambridge University Press. pp. 190-210.
    At the heart of semantics in the 20th century is Frege’s distinction between sense and force. This is the idea that the content of a self-standing utterance of a sentence S can be divided into two components. One part, the sense, is the proposition that S’s linguistic meaning and context associates with it as its semantic interpretation. The second component is S’s illocutionary force. Illocutionary forces correspond to the three basic kinds of sentential speech acts: assertions, orders, and questions. Forces (...)
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  29. Knowledge as Fact-Tracking True Belief.Fred Adams, John A. Barker & Murray Clarke - 2017 - Manuscrito 40 (4):1-30.
    ABSTRACT Drawing inspiration from Fred Dretske, L. S. Carrier, John A. Barker, and Robert Nozick, we develop a tracking analysis of knowing according to which a true belief constitutes knowledge if and only if it is based on reasons that are sensitive to the fact that makes it true, that is, reasons that wouldn’t obtain if the belief weren’t true. We show that our sensitivity analysis handles numerous Gettier-type cases and lottery problems, blocks pathways leading to skepticism, and validates (...)
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  30. Expressivism About Making and Truth-Making.Stephen Barker - 2012 - In Fabrice Correia & Benjamin Schnieder (eds.), Metaphysical grounding: understanding the structure of reality. Cambridge: Cambridge University Press. pp. 272-293.
    My goal is to illuminate truth-making by way of illuminating the relation of making. My strategy is not to ask what making is, in the hope of a metaphysical theory about is nature. It's rather to look first to the language of making. The metaphor behind making refers to agency. It would be absurd to suggest that claims about making are claims about agency. It is not absurd, however, to propose that the concept of making somehow emerges from some feature (...)
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  31. We are acquainted with ourselves.Matt Duncan - 2015 - Philosophical Studies 172 (9):2531-2549.
    I am aware of the rain outside, but only in virtue of looking at a weather report. I am aware of my friend, but only because I hear her voice through my phone. Thus, there are some things that I’m aware of, but only indirectly. Many philosophers believe that there are also some things of which I am directly aware. The most plausible candidates are experiences such as pains, tickles, visual sensations, etc. In fact, the philosophical consensus seems to be (...)
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  32. Preference's Progress: Rational Self-Alteration and the Rationality of Morality.Duncan Macintosh - 1991 - Dialogue 30 (1-2):3-32.
    I argue that Gauthier's constrained-maximizer rationality is problematic. But standard Maximizing Rationality means one's preferences are only rational if it would not maximize on them to adopt new ones. In the Prisoner's Dilemma, it maximizes to adopt conditionally cooperative preferences. (These are detailed, with a view to avoiding problems of circularity of definition.) Morality then maximizes. I distinguish the roles played in rational choices and their bases by preferences, dispositions, moral and rational principles, the aim of rational action, and rational (...)
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  33. A Defense of the Crucial Premise of the Third Way.Steven M. Duncan - manuscript
    Aquinas' Third Way is often dismissed as a howler, because he infers from the fact that, since the universe is metaphysically contingent that there was some time in the past when it didn't exist. I offer an argument to justify this inference.
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  34. McClennen’s Early Cooperative Solution to the Prisoner’s Dilemma.Duncan MacIntosh - 1991 - Southern Journal of Philosophy 29 (3):341-358.
    This paper reviews six attempts to give cooperative solutions to Prisoners Dilemmas: symmetry (agents are in identical situations, so should choose the same way, so should both choose cooperation because that’s better for each), mechanism (each agent should delegate the decision to a machine which will choose cooperation for them provided the other does likewise), inducement (the agents should make a side bet which pays off only upon both cooperating), resolution (each agent should resolve to cooperate, then act on the (...)
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  35. Space - Why you just have to be there!Steven M. Duncan - manuscript
    In this paper I explore the implications of the notion of hyperspace for scientific realism and the sort of theoretical activity represented by the attempt to arrive at a literal characterization of the noumenal realities that natural science, especially physics, investigates. I conclude that whether or not this enterprise is possible, its being so depends on factors outside of our control for which no internal means of correction is possible. Only a very attenuated form of scientific realism, then, can reasonably (...)
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  36. The Ashgate Research Companion to Multiculturalism.Duncan Ivison (ed.) - 2010 - London: Ashgate.
    The Ashgate Research Companion to Multiculturalism brings together a collection of new essays by leading and emerging scholars in the humanities and social sciences on some of the key issues facing multiculturalism today. It provides a comprehensive and cutting-edge treatment of this important and hotly contested field, offering scholars and students a clear account of the leading theories and critiques of multiculturalism that have developed over the past twenty-five years, as well as a sense of the challenges facing multiculturalism in (...)
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  37. Knowledge of things.Matt Duncan - 2020 - Synthese 197 (8):3559-3592.
    As I walk into a restaurant to meet up with a friend, I look around and see all sorts of things in my immediate environment—tables, chairs, people, colors, shapes, etc. As a result, I know of these things. But what is the nature of this knowledge? Nowadays, the standard practice among philosophers is to treat all knowledge, aside maybe from “know-how”, as propositional. But in this paper I will argue that this is a mistake. I’ll argue that some knowledge is (...)
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  38. I Think Therefore I Persist.Matt Duncan - 2015 - Australasian Journal of Philosophy 93 (4):740-756.
    Suppose that you're lying in bed. You just woke up. But you're alert. Your mind is clear and you have no distractions. As you lie there, you think to yourself, ‘2 + 2 = 4.’ The thought just pops into your head. But, wanting to be sure of your mathematical insight, you once again think ‘2 + 2 = 4’, this time really meditating on your thought. Now suppose that you're sitting in an empty movie theatre. The lighting is normal (...)
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  39. Epistemic Closure and Skepticism.John A. Barker & Fred Adams - 2010 - Logos and Episteme 1 (2):221-246.
    Closure is the epistemological thesis that if S knows that P and knows that P implies Q, then if S infers that Q, S knows that Q. Fred Dretske acknowledges that closure is plausible but contends that it should be rejected because it conflicts with the plausible thesis: Conclusive reasons (CR): S knows that P only if S believes P on the basis of conclusive reasons, i.e., reasons S wouldn‘t have if it weren‘t the case that P. Dretske develops an (...)
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  40. Locke and his Critics on the Possibility of Material Minds.Stewart Duncan - 2024 - In John Symons & Charles Wolfe (eds.), The History and Philosophy of Materialism. Routledge.
    This chapter looks at the discussion of materialism in John Locke’s Essay concerning Human Understanding, and then at parts of the Anglophone reaction to those discussions. It considers the early criticisms of Locke by Edward Stillingfleet and the anonymous author of three sets of Remarks on Locke’s Essay. It then looks at some other ways in which readers reacted to Locke’s discussions: the views of Anthony Collins and John Toland, which one might be tempted to think of as Lockean materialism; (...)
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  41. Semantic Paradox and Alethic Undecidability.Stephen Barker - 2014 - Analysis 74 (2):201-209.
    I use the principle of truth-maker maximalism to provide a new solution to the semantic paradoxes. According to the solution, AUS, its undecidable whether paradoxical sentences are grounded or ungrounded. From this it follows that their alethic status is undecidable. We cannot assert, in principle, whether paradoxical sentences are true, false, either true or false, neither true nor false, both true and false, and so on. AUS involves no ad hoc modification of logic, denial of the T-schema's validity, or obvious (...)
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  42. Hobbes's Materialism in the Early 1640s.Stewart Duncan - 2005 - British Journal for the History of Philosophy 13 (3):437 – 448.
    I argue that Hobbes isn't really a materialist in the early 1640s (in, e.g., the Third Objections to Descartes's Meditations). That is, he doesn't assert that bodies are the only substances. However, he does think that bodies are the only substances we can think about using imagistic ideas.
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  43. Against Purity.Jonathan Barker - 2023 - Ergo: An Open Access Journal of Philosophy 9.
    A fundamental fact is “pure” just in case it has no grounded entities—ex. Tokyo, President Biden, the River Nile, {Socrates}, etc.—among its constituents. Purity is the thesis that every fundamental fact is pure. I argue that Purity is false. My argument begins with a familiar conditional: if Purity is true, then there are no fundamental “grounding facts” or facts about what grounds what. This conditional is accepted by virtually all of Purity’s defenders. However, I argue that it is also the (...)
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  44. Kant on Modality.Colin Marshall & Aaron Barker - 2024 - In Andrew Stephenson & Anil Gomes (eds.), Oxford Handbook of Kant. Oxford, UK: Oxford University Press.
    This chapter analyzes several key themes in Kant’s views about modality. We begin with the pre-critical Only Possible Argument in Support of a Demonstration of the Existence of God, in which Kant distinguishes between formal and material elements of possibility, claims that all possibility requires an actual ground, and argues for the existence of a single necessary being. We then briefly consider how Kant’s views change in his mature period, especially concerning the role of form and thought in defining modality. (...)
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  45. Fire and Forget: A Moral Defense of the Use of Autonomous Weapons in War and Peace.Duncan MacIntosh - 2021 - In Jai Galliott, Duncan MacIntosh & Jens David Ohlin (eds.), Lethal Autonomous Weapons: Re-Examining the Law and Ethics of Robotic Warfare. New York: Oxford University Press. pp. 9-23.
    Autonomous and automatic weapons would be fire and forget: you activate them, and they decide who, when and how to kill; or they kill at a later time a target you’ve selected earlier. Some argue that this sort of killing is always wrong. If killing is to be done, it should be done only under direct human control. (E.g., Mary Ellen O’Connell, Peter Asaro, Christof Heyns.) I argue that there are surprisingly many kinds of situation where this is false and (...)
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  46. The Self Shows Up in Experience.Matt Duncan - 2019 - Review of Philosophy and Psychology 10 (2):299-318.
    I can be aware of myself, and thereby come to know things about myself, in a variety of different ways. But is there some special way in which I—and only I—can learn about myself? Can I become aware of myself by introspecting? Do I somehow show up in my own conscious experiences? David Hume and most contemporary philosophers say no. They deny that the self shows up in experience. However, in this paper I appeal to research on schizophrenia—on thought insertion, (...)
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  47. Hobbes: Metaphysics and Method.Stewart D. R. Duncan - 2003 - Dissertation, Rutgers the State University of New Jersey - New Brunswick
    This dissertation discusses the work of Thomas Hobbes, and has two main themes. The first is Hobbes's materialism, and the second is Hobbes's relationships to other philosophers, in particular his place in the mechanist movement that is said to have replaced Aristotelianism as the dominant philosophy in the seventeenth century. -/- I argue that Hobbes does not, for most of his career, believe the general materialist view that bodies are the only substances. He believes, rather, that ideas, which are our (...)
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  48. Debunking Arguments and Metaphysical Laws.Jonathan Barker - 2020 - Philosophical Studies 177 (7):1829-1855.
    I argue that one’s views about which “metaphysical laws” obtain—including laws about what is identical with what, about what is reducible to what, and about what grounds what—can be used to deflect or neutralize the threat posed by a debunking explanation. I use a well-known debunking argument in the metaphysics of material objects as a case study. Then, after defending the proposed strategy from the charge of question-begging, I close by showing how the proposed strategy can be used by certain (...)
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  49. Four Conceptions of Liberty as a Political Value.Duncan Ivison - 2023 - In Dimitrios Karmis & Jocyn Maclure (eds.), Civic Freedom in an Age of Diversity. pp. 393-411.
    What would it mean to have a suitably ‘realistic’ account of political liberty? On the one hand, I don’t think we can properly understand liberty without an underlying account of personhood or agency.2 In making sense of liberty, we need to ask: What kind of agency does it presuppose or promote? What kind of independence do we care most about? What does it mean to exercise control, or to be self-guiding, in the kind of world we live in today? At (...)
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  50. Animalism is Either False of Uninteresting (Perhaps Both).Matt Duncan - 2021 - American Philosophical Quarterly 58 (2):187-200.
    “We are animals.” That’s what animalists say—that’s their slogan. But what animalists mean by their slogan varies. Many animalists are adamant that what they mean—and, indeed, what the true animalist thesis is—is that we are identical to animals (human animals, to be precise). But others say that’s not enough. They say that the animalist thesis has to be something more—perhaps that we are essentially or most fundamentally human animals. This paper argues that, depending on how we understand it, animalism is (...)
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