Results for 'Emily Barsky'

132 found
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  1. Not What I Agreed To: Content and Consent.Emily C. R. Tilton & Jonathan Ichikawa - 2021 - Ethics 132 (1):127–154.
    Deception sometimes results in nonconsensual sex. A recent body of literature diagnoses such violations as invalidating consent: the agreement is not morally transformative, which is why the sexual contact is a rights violation. We pursue a different explanation for the wrongs in question: there is valid consent, but it is not consent to the sex act that happened. Semantic conventions play a key role in distinguishing deceptions that result in nonconsensual sex (like stealth condom removal) from those that don’t (like (...)
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  2. The Duty to Protect, Abortion, and Organ Donation.Emily Carroll & Parker Crutchfield - 2022 - Cambridge Quarterly of Healthcare Ethics 31 (3):333-343.
    Some people oppose abortion on the grounds that fetuses have full moral status and thus a right to not be killed. We argue that special obligations that hold between mother and fetus also hold between parents and their children. We argue that if these special obligations necessitate the sacrifice of bodily autonomy in the case of abortion, then they also necessitate the sacrifice of bodily autonomy in the case of organ donation. If we accept the argument that it is obligatory (...)
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  3. Understanding from Machine Learning Models.Emily Sullivan - 2022 - British Journal for the Philosophy of Science 73 (1):109-133.
    Simple idealized models seem to provide more understanding than opaque, complex, and hyper-realistic models. However, an increasing number of scientists are going in the opposite direction by utilizing opaque machine learning models to make predictions and draw inferences, suggesting that scientists are opting for models that have less potential for understanding. Are scientists trading understanding for some other epistemic or pragmatic good when they choose a machine learning model? Or are the assumptions behind why minimal models provide understanding misguided? In (...)
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  4. (1 other version)Rape Myths, Catastrophe, and Credibility.Emily C. R. Tilton - 2022 - Episteme:1-17.
    There is an undeniable tendency to dismiss women’s sexual assault allegations out of hand. However, this tendency is not monolithic—allegations that black men have raped white women are often met with deadly seriousness. I argue that contemporary rape culture is characterized by the interplay between rape myths that minimize rape, and myths that catastrophize rape. Together, these two sets of rape myths distort the epistemic resources that people use when assessing rape allegations. These distortions result in the unjust exoneration of (...)
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  5. "That's Above My Paygrade": Woke Excuses for Ignorance.Emily C. R. Tilton - 2024 - Philosophers' Imprint 24 (1).
    Standpoint theorists have long been clear that marginalization does not make better understanding a given. They have been less clear, though, that social dominance does not make ignorance a given. Indeed, many standpoint theorists have implicitly committed themselves to what I call the strong epistemic disadvantage thesis. According to this thesis, there are strong, substantive limits on what the socially dominant can know about oppression that they do not personally experience. I argue that this thesis is not just implausible but (...)
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  6. Inductive Risk, Understanding, and Opaque Machine Learning Models.Emily Sullivan - 2022 - Philosophy of Science 89 (5):1065-1074.
    Under what conditions does machine learning (ML) model opacity inhibit the possibility of explaining and understanding phenomena? In this article, I argue that nonepistemic values give shape to the ML opacity problem even if we keep researcher interests fixed. Treating ML models as an instance of doing model-based science to explain and understand phenomena reveals that there is (i) an external opacity problem, where the presence of inductive risk imposes higher standards on externally validating models, and (ii) an internal opacity (...)
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  7. Vulnerability in Social Epistemic Networks.Emily Sullivan, Max Sondag, Ignaz Rutter, Wouter Meulemans, Scott Cunningham, Bettina Speckmann & Mark Alfano - 2020 - International Journal of Philosophical Studies 28 (5):1-23.
    Social epistemologists should be well-equipped to explain and evaluate the growing vulnerabilities associated with filter bubbles, echo chambers, and group polarization in social media. However, almost all social epistemology has been built for social contexts that involve merely a speaker-hearer dyad. Filter bubbles, echo chambers, and group polarization all presuppose much larger and more complex network structures. In this paper, we lay the groundwork for a properly social epistemology that gives the role and structure of networks their due. In particular, (...)
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  8. Do ML models represent their targets?Emily Sullivan - forthcoming - Philosophy of Science.
    I argue that ML models used in science function as highly idealized toy models. If we treat ML models as a type of highly idealized toy model, then we can deploy standard representational and epistemic strategies from the toy model literature to explain why ML models can still provide epistemic success despite their lack of similarity to their targets.
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  9. Standpoint Epistemology and the Epistemology of Deference (3rd edition).Emily Tilton & Briana Toole - forthcoming - In Mathias Steup (ed.), Blackwell Companion to Epistemology. Blackwell.
    Standpoint epistemology has been linked with increasing calls for deference to the socially marginalized. As we understand it, deference involves recognizing someone else as better positioned than we are, either to investigate or to answer some question, and then accepting their judgment as our own. We connect contemporary calls for deference to old objections that standpoint epistemology wrongly reifies differences between groups. We also argue that while deferential epistemic norms present themselves as a solution to longstanding injustices, habitual deference prevents (...)
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  10. Loss, Loneliness, and the Question of Subjectivity in Old Age.Emily Hughes - 2023 - Topoi 42 (5):1185-1194.
    When a loved one dies, it is common for the bereaved to feel profoundly lonely, disconnected from the world with the sense that they no longer belong. In philosophy, this experience of ‘loss and loneliness’ has been interpreted according to both a loss of possibilities and a loss of the past. But it is unclear how these interpretations apply to the distinctive way in which loss and loneliness manifest in old age. Drawing on the phenomenological analyses of old age given (...)
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  11. Equanimity and the Moral Virtue of Open-mindedness.Emily McRae - 2016 - American Philosophical Quarterly 53 (1):97-108.
    The author argues for the following as constituents of the moral virtue of open-mindedness: a second-order awareness that is not reducible to first-order doubt; strong moral concern for members of the moral community; and some freedom from reactive habit patterns, particularly with regard to one's self-narratives, or equanimity. Drawing on Buddhist philosophical accounts of equanimity, the author focuses on the third constituent, equanimity, and argues that it is a central, but often ignored, component of the moral virtue of open-mindedness, and (...)
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  12. Grief, alienation, and the absolute alterity of death.Emily Hughes - 2023 - Philosophical Explorations 26 (1):61-65.
    Disturbances to one's sense of self, the feeling that one has ‘lost a part of oneself’ or that one ‘no longer feels like oneself,’ are frequently recounted throughout the bereavement literature. Engaging Allan Køster's important contribution to this issue, this article reinforces his suggestion that, by rupturing the existential texture of self-familiarity, bereavement can result in experiences of estrangement that can be meaningfully understood according to the concept of self-alienation. Nevertheless, I suggest that whilst Køster's relational interpretation of alienation as (...)
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  13. Daydreaming as spontaneous immersive imagination: A phenomenological analysis.Emily Lawson & Evan Thompson - 2024 - Philosophy and the Mind Sciences 5 (1):1-34.
    Research on the specific features of daydreaming compared with mind-wandering and night dreaming is a neglected topic in the philosophy of mind and the cognitive neuroscience of spontaneous thought. The extant research either conflates daydreaming with mind-wandering (whether understood as task-unrelated thought, unguided attention, or disunified thought), characterizes daydreaming as opposed to mind-wandering (Dorsch, 2015), or takes daydreaming to encompass any and all “imagined events” (Newby-Clark & Thavendran, 2018). These dueling definitions obstruct future research on spontaneous thought, and are insufficiently (...)
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  14. Meaninglessness and monotony in pandemic boredom.Emily Hughes - 2023 - Phenomenology and the Cognitive Sciences (5):1105-1119.
    Boredom is an affective experience that can involve pervasive feelings of meaninglessness, emptiness, restlessness, frustration, weariness and indifference, as well as the slowing down of time. An increasing focus of research in many disciplines, interest in boredom has been intensified by the recent Covid-19 pandemic, where social distancing measures have induced both a widespread loss of meaning and a significant disturbance of temporal experience. This article explores the philosophical significance of this aversive experience of ‘pandemic boredom.’ Using Heidegger’s work as (...)
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  15. Are there any Good Arguments Against Goal-Line Technology?Emily Ryall - 2012 - Sport, Ethics and Philosophy 6 (4):439-450.
    Despite frequent calls by players, managers and fans, FIFA's resistance to the implementation of goal-line technology (GLT) has been well documented in national print and online media as well as FIFA's own website. In 2010, FIFA president Sepp Blatter outlined eight reasons why GLT should not be used in football. The reasons given by FIFA can be broadly separated into three categories; those dealing with the nature and value of the game of football, those related to issues of justice, and (...)
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  16. The Epistemology of the Question of Authenticity, in Place of Strategic Essentialism.Emily S. Lee - 2011 - Hypatia 26 (2):258--279.
    The question of authenticity centers in the lives of women of color to invite and restrict their representative roles. For this reason, Gayatri Chakravorty Spivak and Uma Narayan advocate responding with strategic essentialism. This paper argues against such a strategy and proposes an epistemic understanding of the question of authentic- ity. The question stems from a kernel of truth—the connection between experience and knowledge. But a coherence theory of knowledge better captures the sociality and the holism of experience and knowledge.
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  17. Testimonial Injustice and the Nature of Epistemic Injustice (3rd edition).Emily McWilliams - forthcoming - In Kurt Sylvan, Ernest Sosa, Jonathan Dancy & Matthias Steup (eds.), The Blackwell Companion to Epistemology, 3rd edition. Wiley Blackwell.
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  18. SIDEs: Separating Idealization from Deceptive ‘Explanations’ in xAI.Emily Sullivan - forthcoming - Proceedings of the 2024 Acm Conference on Fairness, Accountability, and Transparency.
    Explainable AI (xAI) methods are important for establishing trust in using black-box models. However, recent criticism has mounted against current xAI methods that they disagree, are necessarily false, and can be manipulated, which has started to undermine the deployment of black-box models. Rudin (2019) goes so far as to say that we should stop using black-box models altogether in high-stakes cases because xAI explanations ‘must be wrong’. However, strict fidelity to the truth is historically not a desideratum in science. Idealizations (...)
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  19. Welfare, Abortion, and Organ Donation: A Reply to the Restrictivist.Emily Carroll & Parker Crutchfield - 2024 - Cambridge Quarterly of Healthcare Ethics 33 (2):290-295.
    We argued in a recent issue of this journal that if abortion is restricted,1 then there are parallel obligations for parents to donate body parts to their children. The strength of this obligation to donate is proportional to the strength of the abortion restrictions. If abortion is never permissible, then a parent must always donate any organ if they are a match. If abortion is sometimes permissible and sometimes not, then organ donation is sometimes obligatory and sometimes not. Our argument (...)
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  20. Heckling, Free Speech, and Freedom of Association.Emily McTernan & Robert Mark Simpson - 2023 - Mind 133 (529):117-142.
    People sometimes use speech to interfere with other people’s speech, as in the case of a heckler sabotaging a lecture with constant interjections. Some people claim that such interference infringes upon free speech. Against this view, we argue that where competing speakers in a public forum both have an interest in speaking, free speech principles should not automatically give priority to the ‘official’ speaker. Given the ideals underlying free speech, heckling speech sometimes deserves priority. But what can we say, then, (...)
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  21. Melancholia, Temporal Disruption, and the Torment of Being both Unable to Live and Unable to Die.Emily Hughes - 2020 - Philosophy, Psychiatry, and Psychology 27 (3):203-213.
    Melancholia is an attunement of despair and despondency that can involve radical disruptions to temporal experience. In this article, I extrapolate from the existing analyses of melancholic time to examine some of the important existential implications of these temporal disruptions. In particular, I focus on the way in which the desynchronization of melancholic time can complicate the melancholic’s relation to death and, consequently, to the meaning and significance of their life. Drawing on Heidegger’s distinction between death and demise, I argue (...)
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  22. Can Real Social Epistemic Networks Deliver the Wisdom of Crowds?Emily Sullivan, Max Sondag, Ignaz Rutter, Wouter Meulemans, Scott Cunningham, Bettina Speckmann & Mark Alfano - 2014 - In Tania Lombrozo, Joshua Knobe & Shaun Nichols (eds.), Oxford Studies in Experimental Philosophy, Volume 1. Oxford, GB: Oxford University Press UK.
    In this paper, we explain and showcase the promising methodology of testimonial network analysis and visualization for experimental epistemology, arguing that it can be used to gain insights and answer philosophical questions in social epistemology. Our use case is the epistemic community that discusses vaccine safety primarily in English on Twitter. In two studies, we show, using both statistical analysis and exploratory data visualization, that there is almost no neutral or ambivalent discussion of vaccine safety on Twitter. Roughly half the (...)
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  23. Universality caused: the case of renormalization group explanation.Emily Sullivan - 2019 - European Journal for Philosophy of Science 9 (3):36.
    Recently, many have argued that there are certain kinds of abstract mathematical explanations that are noncausal. In particular, the irrelevancy approach suggests that abstracting away irrelevant causal details can leave us with a noncausal explanation. In this paper, I argue that the common example of Renormalization Group explanations of universality used to motivate the irrelevancy approach deserves more critical attention. I argue that the reasons given by those who hold up RG as noncausal do not stand up to critical scrutiny. (...)
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  24. The Possibility of Emotional Appropriateness for Groups Identified with a Temperament.Emily S. Lee - 2021 - In Jérôme Melançon (ed.), Transforming Politics with Merleau-Ponty: Thinking beyond the State. Lanham: Rowman & Littlefield Publishers. pp. 13-32.
    Recent work in the philosophy of emotion focuses on challenging dualistic conceptualizations. Three of the most obvious dualisms are the following: 1. emotion opposes reason; 2. emotion is subjective, while reason is objective; 3. emotion lies internal to the subject, while reason is external. With challenges to these dualisms, one of the more interesting questions that has surfaced is the idea of emotional appropriateness in a particular context. Here, consider a widely held belief in the United States associates racialized groups (...)
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  25. Body Movement & Ethical Responsibility for a Situation.Emily S. Lee - 2014 - In Living Alterities: Phenomenology, Embodiment, and Race. Albany: State University of New York Press. pp. 233-254.
    Exploring the intimate tie between body movement and space and time, Lee begins with the position that body movement generates space and time and explores the ethical implications of this responsibility for the situations one’s body movements generate. Whiteness theory has come to recognize the ethical responsibility for situations not of one’s own making and hence accountability for the results of more than one’s immediate personal conscious decisions. Because of our specific history, whites have developed a particular embodiment and body (...)
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  26. From Explanation to Recommendation: Ethical Standards for Algorithmic Recourse.Emily Sullivan & Philippe Verreault-Julien - forthcoming - Proceedings of the 2022 AAAI/ACM Conference on AI, Ethics, and Society (AIES’22).
    People are increasingly subject to algorithmic decisions, and it is generally agreed that end-users should be provided an explanation or rationale for these decisions. There are different purposes that explanations can have, such as increasing user trust in the system or allowing users to contest the decision. One specific purpose that is gaining more traction is algorithmic recourse. We first pro- pose that recourse should be viewed as a recommendation problem, not an explanation problem. Then, we argue that the capability (...)
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  27. A normative framework for sharing information online.Emily Sullivan & Mark Alfano - 2023 - In Carissa Véliz (ed.), The Oxford Handbook of Digital Ethics. Oxford University Press.
    People have always shared information through chains and networks of testimony. It’s arguably part of what makes us human and enables us to live in cooperative communities with populations greater than the Dunbar number. The invention of the Internet and the rise of social media have turbo-charged our ability to share information. In this chapter, we develop a normative framework for sharing information online. This framework takes into account both ethical and epistemic considerations that are intertwined in typical cases of (...)
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  28. Anger and Oppression: A Tantric Buddhist Perspective.Emily McRae - 2017 - In Myisha Cherry & Owen Flanagan (eds.), The Moral Psychology of Anger. London: Rowman & Littlefield.
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  29. Suffering and the Six Perfections: Using Adversity to Attain Wisdom in Mahāyāna Buddhist Ethics.Emily McRae - 2018 - Journal of Value Inquiry 52 (4):395-410.
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  30. The Ambiguous Practices of the Inauthentic Asian American Woman.Emily S. Lee - 2014 - Hypatia 29 (1):146-163.
    The Asian American identity is intimately associated with upward class mobility as the model minority, yet women's earnings remain less than men's, and Asian American women are perceived to have strong family ties binding them to domestic responsibilities. As such, the exact class status of Asian American women is unclear. The immediate association of this ethnic identity with a specific class as demonstrated by the recently released Pew study that Asian Americans are “the highest-income, best-educated” ethnicity contrasts with another study (...)
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  31. Heidegger and the Radical Temporalities of Fundamental Attunements.Emily Hughes - 2020 - Philosophy, Psychiatry, and Psychology 27 (3):223-225.
    In “Melancholia, temporal disruption, and the torment of being both unable to live and unable to die”, I discuss the way in which the temporal desynchronization of melancholia can disrupt the melancholic’s relation to their own death and, on a Heideggerian interpretation, the meaning and significance of their life. In their thoughtful commentaries, Kevin Aho and Gareth Owen draw out some important points for further elaboration and clarification, the most pressing of which invoke Heidegger’s interpretation of time and the radical (...)
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  32. Downgraded phenomenology: how conscious overflow lost its richness.Emily Ward - 2018 - Philosophical Transactions of the Royal Society B 373.
    Our in-the-moment experience of the world can feel vivid and rich, even when we cannot describe our experience due to limitations of attention, memory or other cognitive processes. But the nature of visual awareness is quite sparse, as suggested by the phenomena of failures of awareness, such as change blindness and inattentional blindness. I will argue that once failures of memory or failures of comparison are ruled out as explanations for these phenomena, they present strong evidence against rich awareness. To (...)
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  33. Towards a lived understanding of race and sex.Emily S. Lee - 2005 - Philosophy Today 49 (SPEP Supplement):82-88.
    Utilizing Maurice Merleau-Ponty’s work, I argue that the gestaltian framework’s co-determinacy of the theme and the horizon in seeing and experiencing the world serves as an encompassing epistemological framework with which to understand racism. Conclusions reached: as bias is unavoidably part of being in the world, defining racism as bias is superfluous; racism is sedimented into our very perceptions and experiences of the world and not solely a prejudice of thought; neutral perception of skin color is impossible. Phenomenology accounts for (...)
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  34. Vectors of epistemic insecurity.Emily Sullivan & Mark Alfano - 2020 - In Ian James Kidd, Quassim Cassam & Heather Battaly (eds.), Vice Epistemology. New York, NY: Routledge.
    Epistemologists have addressed a variety of modal epistemic standings, such as sensitivity, safety, risk, and epistemic virtue. These concepts mark out the ways that beliefs can fail to track the truth, articulate the conditions needed for knowledge, and indicate ways to become a better epistemic agent. However, it is our contention that current ways of carving up epistemic modality ignore the complexities that emerge when individuals are embedded within a community and listening to a variety of sources, some of whom (...)
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  35. The Depths of Temporal Desynchronization in Grief.Emily Hughes - 2022 - Psychopathology 55.
    Introduction: The experience of disconnection is common in first-person accounts of grief. One way in which this feeling of estrangement can manifest is through the splintering apart of the time of the mourner and the time of the world. Supplementing and extending Thomas Fuchs' influential idea of temporal desynchronization, my aim in this article is to give an account of the heterogeneous ways in which grief can disturb time. -/- Method: I organize these manifold experiences of temporal disruption according to (...)
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  36. Inattentional blindness reflects limitations on perception, not memory: Evidence from repeated failures of awareness.Emily Ward & Brian Scholl - 2015 - Psychonomic Bulletin & Review 22:722-727.
    Perhaps the most striking phenomenon of visual awareness is inattentional blindness (IB), in which a surprisingly salient event right in front of you may go completely unseen when unattended. Does IB reflect a failure of perception, or only of subsequent memory? Previous work has been unable to answer this question, due to a seemingly intractable dilemma: ruling out memory requires immediate perceptual reports, but soliciting such reports fuels an expectation that eliminates IB. Here we introduce a way of evoking repeated (...)
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  37. A Phenomenology of Seeing and Affect in a Polarized Climate.Emily S. Lee - 2019 - In Race as Phenomena: Between Phenomenology and Philosophy of Race. London: Rowman & Littlefield International. pp. 107-124.
    “A Phenomenology of Seeing and Affect in a Polarized Climate,” focuses on the polarized political climate that reflects racial and class differences in the wake of the Trump election. She explores how to see differently about those with whom one disagrees—that is in this specific scenario for Lee, the Trump supporters, including Asian American members of her own family. Understanding Maurice Merleau-Ponty’s exploration of the interstice between the visible and the invisible, if human beings are to see otherwise, we need (...)
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  38. Madness and Judiciousness: A Phenomenological Reading of a Black Woman’s Encounter with a Saleschild.Emily S. Lee - 2010 - In Maria del Guadalupe Davidson, Kathryn T. Gines & Donna-Dale L. Marcano (eds.), Convergences: Black Feminism and Continental Philosophy. SUNY Press.
    Patricia Williams in her book, The Alchemy of Race and Rights, describes being denied entrance in the middle of the afternoon by a “saleschild.” Utilizing the works of Maurice Merleau-Ponty, this article explores their interaction phenomenologically. This small interaction of seemingly simple misunderstanding represents a limit condition in Merleau-Ponty’s analysis. His phenomenological framework does not explain the chasm between the “saleschild” and Williams, that in a sense they do not participate in the same world. This interaction between the “saleschild” and (...)
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  39. Group-level differences in visual search asymmetry.Emily S. Cramer, Michelle J. Dusko & Ronald A. Rensink - 2016 - Attention Perception and Psychophysics 78:1585-1602.
    East Asians and Westerners differ in various aspects of perception and cognition. For example, visual memory for East Asians is believed to be more influenced by the contextual aspects of a scene than is the case for Westerners (Masuda & Nisbett, 2001). There are also differences in visual search: for Westerners, search for a long line among short is faster than for short among long, whereas this difference does not appear to hold for East Asians (Ueda et al., submitted). However, (...)
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  40. The Human Model: Polymorphicity and Scientific Method in Aristotle’s Parts of Animals.Emily Nancy Kress - manuscript
    [penultimate draft; prepared for publication in Aristotle’s Parts of Animals: A Critical Guide, ed. Sophia Connell – please cite final version] -/- Parts of Animals II.10 makes a new beginning in Aristotle’s study of animals. In it, Aristotle proposes to “now speak as if we are once more at an origin, beginning first with those things that are primary” (655b28-9). This is the start of his account of the non-uniform parts of blooded animals: parts such as eyes, noses, mouths, etc., (...)
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  41. The Meaning of Visible Differences of the Body.Emily S. Lee - 2002 - Apa Newsletters 2 (2):34--37.
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  42. The Socio-Political Perspectives of Neuroethics: An Approach to Combat the Reproducibility Crisis in Science?Emily Doerksen & Jean-Christophe Boivin - 2021 - American Journal of Bioethics Neuroscience 13 (1):31-32.
    Dubljević and company’s proposed approach for incorporating a socio-political perspective into neuroethics has clear potential to help mitigate the effects of research ‘hype’ relating to neuroethics. Their approach serves as a social regulation meant to improve the realizability of neuroethics research. Drawing on Dubljević et al. s suggestion, we consider how incorporating a socio-political perspective in other scientific disciplines could help the scientific community as a whole move beyond the infamous ‘reproducibility crisis’ in science. The reproducibility crisis is a concern (...)
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  43. A Problem with Conceptually Relating Race and Class, Regarding the Question of Choice.Emily S. Lee - 2017 - Graduate Faculty Philosophy Journal 38 (2):349-368.
    The close association of particular races with particular classes invites a means to exhibit disdain for a race via class. Class and race do not simply occupy a list of social problems, because generally, specific races correlate with particular classes. Racism is presently unacceptable, but not classism. We may feel sympathy for the poor, but we do not refrain from disdain. The disdain of the poor centers on Neoclassical economics’ insistence on choice in regards to class. The language of choice (...)
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  44. Postcolonial Ambivalence and Phenomenological Ambiguity: Towards Recognizing Asian American Women's Agency.Emily S. Lee - 2016 - Critical Philosophy of Race 4 (1):56-73.
    Homi Bhabha brings attention to the figure of the postcolonial metropolitan subject—a third world subject who resides in the first world. Bhabha describes the experiences of the “colonial” subject as ambivalently split. As much as his work is insightful, Bhabha's descriptions of the daily life of postcolonial metropolitan subjects as split and doubled is problematic. His analysis lends only to the possibility of these splittings/doublings as schizophrenically wholly arising. His analysis cannot account for the agonistic moments when the colonial subject (...)
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  45.  80
    Political Ethics: Voters, Lobbyists, and Politicians.Emily Crookston, David Killoren & Jonathan Trerise (eds.) - 2016 - New York: Routledge.
    Most research in political philosophy focuses on issues related to states and governments. Only rarely do political philosophers focus on the ethical actions of individuals—voters, lobbyists, politicians, party members—acting within large-scale political systems. _Political Ethics _works against the dominant paradigm, offering twenty-one, never before-published essays on the ethics of non-statist political agents. The chapters cover three major areas of political ethics: The Rights and Obligations of Politicians; The Rights and Obligations of Citizens; and Political Parties. The volume is a ground-breaking (...)
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  46. Ode to a Pot.Emily S. Lee - 2008 - American Philosophical Association Newsletter on Feminism and Philosophy 8 (1):17--18.
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  47. Motivated numeracy and active reasoning in a Western European sample.Paul Connor, Emily Sullivan, Mark Alfano & Nava Tintarev - 2020 - Behavioral Public Policy 1.
    Recent work by Kahan et al. (2017) on the psychology of motivated numeracy in the context of intracultural disagreement suggests that people are less likely to employ their capabilities when the evidence runs contrary to their political ideology. This research has so far been carried out primarily in the USA regarding the liberal–conservative divide over gun control regulation. In this paper, we present the results of a modified replication that included an active reasoning intervention with Western European participants regarding both (...)
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  48. How Values Shape the Machine Learning Opacity Problem.Emily Sullivan - 2022 - In Insa Lawler, Kareem Khalifa & Elay Shech (eds.), Scientific Understanding and Representation: Modeling in the Physical Sciences. New York, NY: Routledge. pp. 306-322.
    One of the main worries with machine learning model opacity is that we cannot know enough about how the model works to fully understand the decisions they make. But how much is model opacity really a problem? This chapter argues that the problem of machine learning model opacity is entangled with non-epistemic values. The chapter considers three different stages of the machine learning modeling process that corresponds to understanding phenomena: (i) model acceptance and linking the model to the phenomenon, (ii) (...)
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  49. Link Uncertainty, Implementation, and ML Opacity: A Reply to Tamir and Shech.Emily Sullivan - 2022 - In Insa Lawler, Kareem Khalifa & Elay Shech (eds.), Scientific Understanding and Representation: Modeling in the Physical Sciences. New York, NY: Routledge. pp. 341-345.
    This chapter responds to Michael Tamir and Elay Shech’s chapter “Understanding from Deep Learning Models in Context.”.
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  50. Dialectic vs Phenomenological Readings of Fanon: on the Question of Inferiority Complexes.Emily S. Lee - 2022 - Chiasmi International 24:275-291.
    One of the strongest critiques against Fanon’s work centers on the idea that Fanon leaves black subjects caught in slavish regard of whites. Such a depiction of the black subject does not explain Fanon’s own life and his ability to escape slavish regard of whites and become a formative intellectual. Such slavish regard of whites, in other words, the idea of an inferiority complex has been challenged by notable current black philosophers, including Lucius Outlaw. In autobiographical references within Fanon and (...)
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