Results for 'Duncan Hodge'

291 found
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  1.  94
    The vicissitudes of liberalism.Duncan Ivison - 2024 - In Research Handbook on Liberalism. Cheltenham: Edward Elgar Publishing. pp. 1-28.
    This is an introduction to my edited book, the Research Handbook on Liberalism (2024). Some chapters tackle broad, meta-level questions about the coherence and justificatory limits and possibilities of liberalism; others tackle conceptual issues; still others, specific institutional, cultural, historical, and political questions. This introductory chapter is intended to provide a general orientation to these discussions, but also highlight some recurring themes and challenges facing liberalism in an era of rampant inequality, illiberalism, rising autocracies, populism, and massive technological change. I (...)
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  2. 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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  3. Disjunctivism and Scepticism.Duncan Pritchard & Chris Ranalli - 2018 - In Diego E. Machuca & Baron Reed (eds.), Skepticism: From Antiquity to the Present. New York: Bloomsbury Academic.
    An overview of the import of disjunctivism to the problem of radical scepticism is offered. In particular, the disjunctivist account of perceptual experience is set out, along with the manner in which it intersects with related positions such as naïve realism and intentionalism, and it is shown how this account can be used to a motivate an anti-sceptical proposal. In addition, a variety of disjunctivism known as epistemological disjunctivism is described, and it is explained how this proposal offers a further (...)
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  4. Should Algorithms that Predict Recidivism Have Access to Race?Duncan Purves & Jeremy Davis - 2023 - American Philosophical Quarterly 60 (2):205-220.
    Recent studies have shown that recidivism scoring algorithms like COMPAS have significant racial bias: Black defendants are roughly twice as likely as white defendants to be mistakenly classified as medium- or high-risk. This has led some to call for abolishing COMPAS. But many others have argued that algorithms should instead be given access to a defendant's race, which, perhaps counterintuitively, is likely to improve outcomes. This approach can involve either establishing race-sensitive risk thresholds, or distinct racial ‘tracks’. Is there a (...)
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  5. Putnam on Brains-in-Vats and Radical Skepticism.Duncan Pritchard & Chris Ranalli - 2016 - In Sanford Goldberg (ed.), Putnam on Brains in Vats. Cambridge University Press.
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  6. New Arguments for Composition as Identity.Michael J. Duncan - 2015 - Dissertation, University of Sydney
    Almost all philosophers interested in parthood and composition think that a composite object is a further thing, numerically distinct from the objects that compose it. Call this the orthodox view. I argue that the orthodox view is false, and that a composite object is identical to the objects that compose it (collectively). This view is known as composition as identity. -/- I argue that, despite its unpopularity, there are many reasons to favour com- position as identity over the orthodox view. (...)
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  7. Cavell and Philosophical Vertigo.Duncan Pritchard - 2021 - Journal for the History of Analytical Philosophy 9 (9).
    My interest is the kind of philosophical vertigo that is a theme of Cavell’s work on scepticism. This describes the anxiety that is elicited via philosophical engagement with certain kinds of sceptical questions. There is a standing puzzle about this notion of vertigo, however, forcefully pressed, for example, by McDowell. Why should a resolution of the sceptical problem, one that putatively completely undercuts the motivation for scepticism in that domain, nonetheless generate vertigo in this sense? I aim to resolve the (...)
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  8. Rorty, Williams, and Davidson: Skepticism and Metaepistemology.Duncan Pritchard & Chris Ranalli - 2013 - Humanities 2 (3):351-368.
    We revisit an important exchange on the problem of radical skepticism between Richard Rorty and Michael Williams. In his contribution to this exchange, Rorty defended the kind of transcendental approach to radical skepticism that is offered by Donald Davidson, in contrast to Williams’s Wittgenstein-inspired view. It is argued that the key to evaluating this debate is to understand the particular conception of the radical skeptical problem that is offered in influential work by Barry Stroud, a conception of the skeptical problem (...)
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  9. 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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  10. 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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  11. Replies to the Critics.Roger M. White, Jonathan Hodge & Gregory Radick - 2022 - Metascience 31 (2):163-169.
    As part of a review symposium on DARWIN'S ARGUMENT BY ANALOGY: FROM ARTIFICIAL TO NATURAL SELECTION (2021), the journal METASCIENCE invited Roger White, Jon Hodge and me to submit a response to the thoughtful commentaries on our book by Andrea Sullivan-Clarke, David Depew and Andrew Inkpen.
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  12. 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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  13. Rights.Duncan Ivison - 2008 - 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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  14. 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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  15. Wittgenstein's Ethics in the Koder Diaries.Duncan Richter - manuscript
    The subject of this paper is not Wittgensteinian ethics but Wittgenstein’s own ethical beliefs, specifically as these are revealed in the so-called Koder diaries. While the Koder Diaries, also known as Manuscript 183, do contain the kind of thing that one would expect to find in a diary (e.g. accounts of travel and personal relationships), they also contain more obviously philosophical remarks, sometimes as reflections on these personal remarks. Wittgenstein’s diaries illustrate well a point that Iris Murdoch has emphasized, that (...)
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  16. Quasi-Fideism and Religious Conviction.Duncan Pritchard - 2018 - European Journal for Philosophy of Religion 10 (3):51-66.
    It is argued that standard accounts of the epistemology of religious commitmentfail to be properly sensitive to certain important features of the nature of religious conviction. Once one takes these features of religious conviction seriously, then it becomes clear that we are not to conceive of the epistemology of religious conviction along completely rational lines.But the moral to extract from this is not fideism, or even a more moderate proposal that casts the epistemic standing of basic religious beliefs along nonrational (...)
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  17.  87
    We Have Met the Grey Zone and He is Us: How Grey Zone Warfare Exploits Our Undecidedness about What Matters to Us.Duncan MacIntosh - 2024 - In Mitt Regan & Aurel Sari (eds.), Hybrid Threats and Grey Zone Conflict: The Challenge to Liberal Democracies. New York, NY: Oxford University Press. pp. 61-85.
    Grey zone attacks tend to paralyze response for two reasons. First, they present us with choice scenarios of inherently dilemmatic structure, e.g., Prisoners’ Dilemmas and games of chicken, complicated by difficult conditions of choice, such as choice under risk or amid vagueness. Second, they exploit our uncertainty about how much we do or should care about the things under attack¬—each attack is small in effect, but their effects accumulate: how should we decide whether to treat a given attack as something (...)
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  18. 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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  19. Colour, Scepticism and Epistemology.Duncan Pritchard & Chris Ranalli - 2021 - In Derek H. Brown & Fiona Macpherson (eds.), Routledge Handbook of Philosophy of Colour. New York: Routledge.
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  20. 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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  21. 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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  22. 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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  23. 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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  24. Historical Injustice.Duncan Ivison - 2006 - In John S. Dryzek, Bonnie Honig & Anne Phillips (eds.), The Oxford Handbook of Political Theory. Oxford University Press.
    This article examines the concept of historical injustice in the context of contemporary political theory. It examines the moral consequences of historical injustice for the descendants of both the perpetrators and the victims and outlines the six questions that any plausible defence of the idea of making reparations for past injustices must deal with. It suggests that taking historical injustice seriously is compatible with moral cosmopolitanism and it also helps with the understanding the nature of various kinds of inequalities that (...)
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  25. 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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  26. 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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  27. Locke, liberalism and empire.Duncan Ivison - 2003 - In Peter R. Anstey (ed.), The Philosophy of John Locke: New Perspectives. New York: Routledge. pp. 86--105.
    What does the 'colonialist' reading of Locke's political theory suggest about the relationship between liberalism and colonialism in general, as well as the pre-history of liberalism in particular?
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  28. The Convergence of National Rational Self-Interest and Justice in Space Policy.Duncan Macintosh - 2023 - International Journal of Applied Philosophy 37 (1):87-106.
    How may nations protect their interests in space if its fragility makes military operations there self-defeating? This essay claims nations are in Prisoners Dilemmas on the matter, and applies David Gauthier’s theories about how it is rational to behave morally—cooperatively—in such dilemmas. Currently space-faring nations should i) enter into co-operative space sharing arrangements with other rational nations, ii) exclude—militarily, but with only terrestrial force—nations irrational or existentially opposed to other nations being in space, and iii) incentivize all nations into co-operation (...)
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  29. 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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  30. Preference-Revision and the Paradoxes of Instrumental Rationality.Duncan MacIntosh - 1992 - Canadian Journal of Philosophy 22 (4):503-529.
    To the normal reasons that we think can justify one in preferring something, x (namely, that x has objectively preferable properties, or has properties that one prefers things to have, or that x's obtaining would advance one's preferences), I argue that it can be a justifying reason to prefer x that one's very preferring of x would advance one's preferences. Here, one prefers x not because of the properties of x, but because of the properties of one's having the preference (...)
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  31. The Sniper and the Psychopath: A Parable in Defense of the Weapons Industry.Duncan MacIntosh - 2023 - In Daniel Schoeni, Tobias Vestner & Kevin Govern (eds.), Ethical Dilemmas in the Global Defense Industry. Oxford University Press. pp. 47-78.
    This chapter discusses the fundamental question of the defense industry’s role and legitimacy for societies. It begins with a parable of a psychopath doing something self-serving that has beneficial moral consequences. Analogously, it is argued, the defense industry profiting by selling weapons that can kill people makes it useful in solving moral problems not solvable by people with ordinary moral scruples. Next, the chapter argues that while the defense industry is a business, it is also implicated in the security of (...)
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  32. 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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  33. Democratic Trust and Injustice.Duncan Ivison - 2023 - Journal of Social and Political Philosophy 2 (1):78-94.
    Trust is a crucial condition for the legitimacy and effectiveness of democratic institutions in conditions of deep diversity and enduring injustices. Liberal democratic societies require forms of engagement and deliberation that require trustful relations between citizens: trust is a necessary condition for securing and sustaining just institutions and practices. Establishing trust is hard when there is a lingering suspicion that the institutions citizens are subject to are illegitimate or undermine their ability to participate and deliberate on equal terms. The promise (...)
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  34. 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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  35. Libertarian Agency and Rational Morality: Action-Theoretic Objections to Gauthier's Dispositional Soution of the Compliance Problem.Duncan MacIntosh - 1988 - Southern Journal of Philosophy 26 (4):499-525.
    David Gauthier thinks agents facing a prisoner's dilemma ('pd') should find it rational to dispose themselves to co-operate with those inclined to reciprocate (i.e., to acquire a constrained maximizer--'cm'--disposition), and to co-operate with other 'cmers'. Richmond Campbell argues that since dominance reasoning shows it remains to the agent's advantage to defect, his co-operation is only rational if cm "determines" him to co-operate, forcing him not to cheat. I argue that if cm "forces" the agent to co-operate, he is not acting (...)
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  36. 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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  37. Gassendi and Hobbes.Stewart Duncan & Antonia LoLordo - 2018 - In Stephen Gaukroger (ed.), Knowledge in Modern Philosophy. Great Britain: Bloomsbury. pp. 27-43.
    Gassendi and Hobbes knew each other, and their approaches to philosophy often seem similar. They both criticized the Cartesian epistemology of clear and distinct perception. Gassendi engaged at length with skepticism, and also rejected the Aristotelian notion of scientia, arguing instead for a probabilistic view that shows us how we can move on in the absence of certain and evident knowledge. Hobbes, in contrast, retained the notion of scientia, which is the best sort of knowledge and involves causal explanation. He (...)
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  38. Persons and the satisfaction of preferences: Problems in the rational kinematics of values.Duncan MacIntosh - 1993 - Journal of Philosophy 90 (4):163-180.
    If one can get the targets of one's current wants only by acquiring new wants (as in the Prisoner's Dilemma), is it rational to do so? Arguably not. For this could justify adopting unsatisfiable wants, violating the rational duty to maximize one's utility. Further, why cause a want's target if one will not then want it? And people "are" their wants. So if these change, people will not survive to enjoy their wants' targets. I reply that one rationally need not (...)
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  39. Assuring, Threatening, a Fully Maximizing Theory of Practical Rationality, and the Practical Duties of Agents.Duncan MacIntosh - 2013 - Ethics 123 (4):625-656.
    Theories of practical rationality say when it is rational to form and fulfill intentions to do actions. David Gauthier says the correct theory would be the one our obeying would best advance the aim of rationality, something Humeans take to be the satisfaction of one’s desires. I use this test to evaluate the received theory and Gauthier’s 1984 and 1994 theories. I find problems with the theories and then offer a theory superior by Gauthier’s test and immune to the problems. (...)
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  40. 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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  41. Pluralising Political Legitimacy.Duncan Ivison - 2018 - Postcolonial Studies 20 (1):118-130.
    Does the Australian state exercise legitimate power over the indigenous peoples within its borders? To say that the state’s political decisions are legitimate is to say that it has the right to impose those decisions on indigenous peoples and that they have a (at least a prima facie) duty to obey. In this paper, I consider the general normative frameworks within which these questions are often grasped in contemporary political theory. Two dominant modes of dealing with political legitimacy are through (...)
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  42. Retaliation Rationalized: Gauthier's Solution to the Deterrence Dilemma.Duncan MacIntosh - 1991 - Pacific Philosophical Quarterly 72 (1):9-32.
    Gauthier claims: (1) a non-maximizing action is rational if it maximized to intend it. If one intended to retaliate in order to deter an attack, (2) retaliation is rational, for it maximized to intend it. I argue that even on sympathetic theories of intentions, actions and choices, (1) is incoherent. But I defend (2) by arguing that an action is rational if it maximizes on preferences it maximized to adopt given one's antecedent preferences. (2) is true because it maximized to (...)
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  43. Intransitive Preferences, Vagueness, and the Structure of Procrastination.Duncan MacIntosh - 2010 - In Chrisoula Andreou & Mark D. White (eds.), The Thief of Time: Philosophical Essays on Procrastination. New York, US: Oxford University Press.
    Chrisoula Andreou says procrastination qua imprudent delay is modeled by Warren Quinn’s self-torturer, who supposedly has intransitive preferences that rank each indulgence in something that delays his global goals over working toward those goals and who finds it vague where best to stop indulging. His pair-wise choices to indulge result in his failing the goals, which he then regrets. This chapter argues, contra the money-pump argument, that it is not irrational to have or choose from intransitive preferences; so the agent’s (...)
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  44. Knowledge‐How and Epistemic Luck.J. Adam Carter & Duncan Pritchard - 2013 - Noûs 49 (3):440-453.
    Reductive intellectualists hold that knowledge-how is a kind of knowledge-that. For this thesis to hold water, it is obviously important that knowledge-how and knowledge-that have the same epistemic properties. In particular, knowledge-how ought to be compatible with epistemic luck to the same extent as knowledge-that. It is argued, contra reductive intellectualism, that knowledge-how is compatible with a species of epistemic luck which is not compatible with knowledge-that, and thus it is claimed that knowledge-how and knowledge-that come apart.
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  45. I Feel Your Pain: Acquaintance & the Limits of Empathy.Emad Atiq & Stephen Mathew Duncan - forthcoming - Oxford Studies in Philosophy of Mind.
    The kind of empathy that is communicated through expressions like “I feel your pain” or “I share your sadness” is important, but peculiar. For it seems to require something perplexing and elusive: sharing another’s experience. It’s not clear how this is possible. We each experience the world from our own point of view, which no one else occupies. It’s also unclear exactly why it is so important that we share others' pains. If you are in pain, then why should it (...)
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  46. Can Liberal States Accommodate Indigenous Peoples?Duncan Ivison - 2020 - Cambridge, UK: Polity.
    The original – and often continuing – sin of countries with a settler colonial past is their brutal treatment of indigenous peoples. This challenging legacy continues to confront modern liberal democracies ranging from the USA and Canada to Australia, New Zealand and beyond. Duncan Ivison’s book considers how these states can justly accommodate indigenous populations today. He shows how indigenous movements have gained prominence in the past decade, driving both domestic and international campaigns for change. He examines how the (...)
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  47. Experience is Knowledge.Matt Duncan - 2021 - In Uriah Kriegel (ed.), Oxford Studies in Philosophy of Mind, Vol. 1. OUP. pp. 106-129.
    It seems like experience plays a positive—even essential—role in generating some knowledge. The problem is, it’s not clear what that role is. To see this, suppose that when your visual system takes in information about the world around you it skips the experience step and just automatically and immediately generates beliefs in you about your surroundings. A lot of philosophers think that, in such a case, you would (or at least could) still know, via perception, about the world around you. (...)
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  48. What is an Extended Simple Region?Zachary Goodsell, Michael Duncan & Kristie Miller - 2019 - Philosophy and Phenomenological Research 101 (3):649-659.
    The notion of an extended simple region (henceforth ESR) has recently been marshalled in the service of arguments for a variety of conclusions. Exactly how to understand the idea of extendedness as it applies to simple regions, however, has been largely ignored, or, perhaps better, assumed. In this paper we first (§1) outline what we take to be the standard way that philosophers are thinking about extendedness, namely as an intrinsic property of regions. We then introduce an alternative picture (§2), (...)
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  49. Knowledge‐How and Cognitive Achievement.J. Adam Carter & Duncan Pritchard - 2015 - Philosophy and Phenomenological Research 91 (1):181-199.
    According to reductive intellectualism, knowledge-how just is a kind of propositional knowledge (e.g., Stanley & Williamson 2001; Stanley 2011a, 2011b; Brogaard, 2008a, 2008b, 2009, 2011, 2009, 2011). This proposal has proved controversial because knowledge-how and propositional knowledge do not seem to share the same epistemic properties, particularly with regard to epistemic luck. Here we aim to move the argument forward by offering a positive account of knowledge-how. In particular, we propose a new kind of anti-intellectualism. Unlike neo-Rylean anti-intellectualist views, according (...)
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  50. “Another World Is Actual”: Between Imperialism and Freedom.Duncan Ivison - 2011 - Political Theory 39 (1):131-137.
    There have been two distinctive aspects to James Tully’s approach to the study of imperialism over the years, and both are put to work in these remarkable volumes. The first is his belief in two seemingly contradictory claims: (i) that imperialism is much more pervasive than usually thought (conceptually, historically and practically); and yet (ii) that there are many more forms of resistance to it than usually appreciated. (Part of a symposium in Political Theory on James Tully's 'Public Philosophy in (...)
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