This Essay analyzes an essay by H. L. A. Hart about discretion that has never before been published, and has often been considered lost. Hart, one of the most significant legal philosophers of the twentieth century, wrote the essay at Harvard Law School in November 1956, shortly after he arrived as a visiting professor. In the essay, Hart argued that discretion is a special mode of reasoned, constrained decisionmaking that occupies a middle ground between arbitrary choice and determinate rule application. (...) Hart believed that discretion, soundly exercised, provides a principled way of coping with legal indeterminacy that is fully consistent with the rule of law. This Essay situates Hart’s paper – Discretion – in historical and intellectual context, interprets its main arguments, and assesses its significance in jurisprudential history. In the context of Hart’s work, Discretion is notable because it sketches a theory of legal reasoning in depth, with vivid examples. In the context of jurisprudential history, Discretion is significant because it sheds new light on long-overlooked historical and theoretical connections between Hart’s work and the Legal Process School, the American jurisprudential movement dominant at Harvard during Hart’s year as a visiting professor. Hart’s Discretion is part of our jurisprudential heritage, advancing our understanding of legal philosophy and its history. (shrink)

This book presents Robert S. Hartman’s formal theory of value and critically examines many other twentieth century value theorists in its light, including A.J. Ayer, Kurt Baier, Brand Blanshard, Paul Edwards, Albert Einstein, William K. Frankena, R.M. Hare, Nicolai Hartmann, Martin Heidegger, G.E. Moore, P.H. Nowell-Smith, Jose Ortega y Gasset, Charles Stevenson, Paul W. Taylor, Stephen E. Toulmin, and J.O. Urmson.

Moral luck occurs when factors beyond an agent’s control positively affect how much praise or blame she deserves. Kinds of moral luck are differentiated by the source of lack of control such as the results of her actions, the circumstances in which she finds herself, and the way in which she is constituted. Many philosophers accept the existence of some of these kinds of moral luck but not others, because, in their view, the existence of only some of them would (...) make morality unfair. I, however, argue that this intermediary approach is unstable, because either morality is fair in ways that rule out resultant, circumstantial, and constitutive moral luck (and this leads to moral responsibility skepticism), or morality is unfair in ways that permit the existence of those kinds of moral luck. Thus, such intermediary approaches lack the motivation that their proponents have long taken them to have. In the appendix, I point to ways in which morality is unfair concerning the scope of moral responsibility, moral obligation, moral taint, being a good or bad person, and flourishing. (shrink)

It is conventional wisdom that appreciating the role of luck in our moral lives should make us more sparing with blame. But views of moral responsibility that allow luck to augment a person’s blameworthiness are in tension with this wisdom. I resolve this tension: our common moral luck partially generates a duty to forgo retributively blaming the blameworthy person at least sometimes. So, although luck can amplify the blame that a person deserves, luck also partially generates a duty not to (...) give the blameworthy person the retributive blame that he deserves at least sometimes. (shrink)

According to the Free Will Explanation of a traditional view of hell, human freedom explains why some people are in hell. It also explains hell’s punishment and finality: persons in hell have freely developed moral vices that are their own punishment and that make repentance psychologically impossible. So, even though God continues to desire reconciliation with persons in hell, damned persons do not want reconciliation with God. But this moral vice explanation of hell’s finality is implausible. I argue that God (...) can and would make direct or indirect alterations in their character to give them new motivational reasons that re-enable their freedom to repent. Subsequently, I argue that it is probable that each damned person will be saved eventually, because there is a potential infinity of opportunities for free repentance. Thus, if the Free Will Explanation’s descriptions of hell and divine love are correct, it is highly probable that each person in hell escapes to heaven. (shrink)

There is an ethics of blaming the person who deserves blame. The Christian scriptures imply the following no-vengeance condition: a person should not vengefully overtly blame a wrongdoer even if she gives the wrongdoer the exact negative treatment that he deserves. I explicate and defend this novel condition and argue that it demands a revolution in our blaming practices. First, I explain the no-vengeance condition. Second, I argue that the no-vengeance condition is often violated. The most common species of blame (...) involves anger; anger conceptually includes a desire for vengeance; and there are many pleasures in payback. Third, I clarify that it is possible to blame non-vengefully in anger and highlight three good uses for anger in non-vengeful blame. Fourth, I offer two reasons that justify the divine command prohibiting vengeance, and I note that the Christian God is merely sufficient to make non-vengeance morally obligatory. Fifth, I defend the no-vengeance condition against four biblical objections. (shrink)

Philosophers often consider problems of free will and moral luck in isolation from one another, but both are about control and moral responsibility. One problem of free will concerns the difficult task of specifying the kind of control over our actions that is necessary and sufficient to act freely. One problem of moral luck refers to the puzzling task of explaining whether and how people can be morally responsible for actions permeated by factors beyond their control. This chapter explicates and (...) assesses skeptical, compatibilist, and libertarian approaches to moral luck. First, I argue that what makes the above problems of free will and moral luck distinct is largely their emphasis on different kinds of luck. Second, I describe and evaluate skeptical arguments from constitutive and circumstantial luck that it is impossible to act freely. Third, I explicate and assess various support and implication relationships between various kinds of compatibilism and libertarianism, on the one hand, and causal, constitutive, circumstantial, and resultant moral luck, on the other. (shrink)

Martin Luther affirms his theological position by saying “Here I stand. I can do no other.” Supposing that Luther’s claim is true, he lacks alternative possibilities at the moment of choice. Even so, many libertarians have the intuition that he is morally responsible for his action. One way to make sense of this intuition is to assert that Luther’s action is indirectly free, because his action inherits its freedom and moral responsibility from earlier actions when he had alternative possibilities and (...) those earlier directly free actions formed him into the kind of person who must refrain from recanting. Surprisingly, libertarians have not developed a full account of indirectly free actions. I provide a more developed account. First, I explain the metaphysical nature of indirectly free actions such as Luther’s. Second, I examine the kind of metaphysical and epistemic connections that must occur between past directly free actions and the indirectly free action. Third, I argue that an attractive way to understand the kind of derivative moral responsibility at issue involves affirming the existence of resultant moral luck. (shrink)

One way to frame the problem of moral luck is as a contradiction in our ordinary ideas about moral responsibility. In the case of two identical reckless drivers where one kills a pedestrian and the other does not, we tend to intuit that they are and are not equally blameworthy. The Character Response sorts these intuitions in part by providing an account of moral responsibility: the drivers must be equally blameworthy, because they have identical character traits and people are originally (...) praiseworthy and blameworthy in virtue of, and only in virtue of, their character traits. After explicating two versions of the Character Response, I argue that they both involve implausible accounts of moral responsibility and fail to provide a good solution to the problem of moral luck. I close by noting how proponents of moral luck can preserve a kernel of truth from the Character Response to explain away the intuition that the drivers are equally blameworthy. (shrink)

The problem of moral luck is that a general fact about luck and an intuitive moral principle jointly imply the following skeptical conclusion: human beings are morally responsible for at most a tiny fraction of each action. This skeptical conclusion threatens to undermine the claim that human beings deserve their respective eternal reward and punishment. But even if this restriction on moral responsibility is compatible with the doctrine of the final judgment, the quality of one’s afterlife within heaven or hell (...) still appears to be lucky. Utilizing recent responses to the problem of moral luck, I explore several Molinist accounts of the final judgment that resolve both theological problems of moral luck. Some of these accounts entirely eliminate moral luck while others ensure that the moral luck involved in the judgment is overall good luck. (DOWNLOAD the published version at the external link below.). (shrink)

It is almost unanimously accepted that Kant denies resultant moral luck—that is, he denies that the lucky consequence of a person’s action can affect how much praise or blame she deserves. Philosophers often point to the famous good will passage at the beginning of the Groundwork to justify this claim. I argue, however, that this passage does not support Kant’s denial of resultant moral luck. Subsequently, I argue that Kant allows agents to be morally responsible for certain kinds of lucky (...) consequences. Even so, I argue that it is unclear whether Kant ultimately endorses resultant moral luck. The reason is that Kant does not write enough on moral responsibility for consequences to determine definitively whether he thinks that the lucky consequence for which an agent is morally responsible can add to her degree of praiseworthiness or blameworthiness. The clear upshot, however, is that Kant does not deny resultant moral luck. (shrink)

Every account of moral responsibility has conditions that distinguish between the consequences, actions, or traits that warrant praise or blame and those that do not. One intuitive condition is that praiseworthiness and blameworthiness cannot be affected by luck, that is, by factors beyond the agent’s control. Several philosophers build their accounts of moral responsibility on this luck-free condition, and we may call their views Luck-Free Moral Responsibility (LFMR). I offer moral and metaphysical arguments against LFMR. First, I maintain that considerations (...) of fairness that often motivate LFMR do not require its adoption. Second, I contend that LFMR has counterintuitive implications for the nature and scope of praiseworthiness and blameworthiness and that LFMR is vulnerable to a reductio ad absurdum. Third, I state some common reasons for thinking that LFMR’s commitment to true counterfactuals of libertarian freedom is problematic, and I argue that if there are no such true counterfactuals and if LFMR is true, a person is praiseworthy and blameworthy at most for a tiny fraction of her actions. Fourth, I argue that proponents of LFMR cannot escape this skeptical cost by appealing to a different kind of counterfactual of freedom. Fifth, I develop an anti-skeptical motivation to affirm the idea that luck can affect moral responsibility. (shrink)

Galen Strawson’s Basic Argument is that because self-creation is required to be truly morally responsible and self-creation is impossible, it is impossible to be truly morally responsible for anything. I contend that the Basic Argument is unpersuasive and unsound. First, I argue that the moral luck debate shows that the self-creation requirement appears to be contradicted and supported by various parts of our commonsense ideas about moral responsibility, and that this ambivalence undermines the only reason that Strawson gives for the (...) self-creation requirement. Second, I argue that the self-creation requirement is so demanding that either it is an implausible requirement for a species of true moral responsibility that we take ourselves to have or it is a plausible requirement of a species of true moral responsibility that we have never taken ourselves to have. Third, I explain that Strawson overgeneralizes from instances of constitutive luck that obviously undermine moral responsibility to all kinds of constitutive luck. (shrink)

Every tenable ethical theory must have an account of moral virtue and vice. Julia Driver has performed a great service for utilitarians by developing a utilitarian account of moral virtue that complements a broader act-based utilitarian ethical theory. In her view, a moral virtue is a psychological disposition that systematically produces good states of affairs in a particular possible world. My goal is to construct a more plausible version of Driver’s account that nevertheless maintains its basic integrity. I aim to (...) accomplish this goal by developing four problems concerning admiration and luck for Driver’s account. Subsequently, I modify the account in a way that partially or entirely mitigates each difficulty. Finally, I attempt to undermine Driver’s rationale for rejecting the modification and explore how well the modified account of moral virtue fits with utilitarian accounts of right action. (shrink)

According to the character condition, a person is morally responsible for an action A only if a character trait of hers non-accidentally motivates her performing A. But that condition is untenable according to the out of character objection because people can be morally responsible for acting out of character. We reassess this common objection. Of the seven accounts of acting out of character that we outline, only one is even a prima facie counterexample to the character condition. And it is (...) not obvious that people act out of character in that sense. We argue that whether the out of character objection succeeds ultimately depends on the unnoticed methodological commitment that cases that may not resemble human life provide good data for theorizing about moral responsibility. But even if such cases provide good data, the forcefulness of the objection is at least deflated given that its persuasive power is supposed to come from clear real-life cases. (shrink)

Human persons can act with libertarian freedom in heaven according to one prominent view, because they have freely acquired perfect virtue in their pre-heavenly lives such that acting rightly in heaven is volitionally necessary. But since the character of human persons is not perfect at death, how is their character perfected? On the unilateral model, God alone completes the perfection of their character, and, on the cooperative model, God continues to work with them in purgatory to perfect their own character. (...) I argue that although both models can make sense of all human persons enjoying free will in heaven on various assumptions, the cooperative model allows all human persons in heaven to enjoy a greater degree of freedom. This consideration about the degree of heavenly freedom provides a reason for God to implement the cooperative model. (shrink)

Some of my mental states are conscious and some of them are not. Sometimes I am so focused on the wine in front of me that I am unaware that I am thinking about it; but sometimes, of course, I take a reflexive step back and become aware of my thinking about the wine in front of me. What marks the difference between a conscious mental state and an unconscious one? In this paper, I focus on Durand of St.-Pourçain’s rejection (...) of the higher-order theory of state consciousness, according to which a mental act is conscious when there is another, suitably related, mental (reflex) act that exists at the same time with it. Durand rejects such higher-order theories on the grounds that they violate the thesis that a given mental power can have or elicit only one mental act at a given time. I first go over some of Durand’s general arguments for this thesis. I then turn to Durand’s application of the thesis to the issue of state consciousnes and reflex acts. I close by considering the objection that Durand’s same-order theory of state consciousness makes consciousness ubiquitous. (shrink)

I argue that certain kinds of luck can partially determine an agent’s praiseworthiness and blameworthiness. To make this view clearer, consider some examples. Two identical agents drive recklessly around a curb, and one but not the other kills a pedestrian. Two identical corrupt judges would freely take a bribe if one were offered. Only one judge is offered a bribe, and so only one judge takes a bribe. Put in terms of these examples, I argue that the killer driver and (...) bribe taker are more blameworthy than their counterparts. I offer three arguments for that view, and, in doing so, I exemplify a general way to advance the moral luck debate. First, I argue against an account of moral responsibility that implies that the judges are equally blameworthy. Second, I argue that the killer driver is more blameworthy than the merely reckless driver. Third, I locate an alternative sense in which the agents in each case pair are morally on par. (shrink)

Someone owes gratitude to God for something only if God benefits her and is morally responsible for doing so. These requirements concerning benefit and moral responsibility generate reasons to doubt that human beings owe gratitude to God for their own moral goodness. First, moral character must be generated by its possessor’s own free choices, and so God cannot benefit moral character in human beings. Second, owed gratitude requires being morally responsible for providing a benefit, which rules out owed gratitude to (...) God because God must do what is best. Both reasons are unpersuasive. I argue that God can benefit morally good character in human beings with and without their free choices. Subsequently, I argue against views of moral responsibility that preclude divine moral responsibility and argue that influential accounts of moral responsibility preserve it. Thus, these two requirements generate no problem for owed gratitude to God. (shrink)

Early modern philosophers, such as Descartes and Spinoza, appeal to a theory of modes in their metaphysics. Recent commentators have argued that such a theory of modes has Francesco Suárez as its primary source. In this paper, I explore one explicit source for Suárez’s view: Durand of St.-Pourçain, an early fourteenth-century philosopher. My aim will be mainly expository: I will put forward Durand’s theory of modes, thus correcting the persistent belief that there was no well-defined theory of modes prior to (...) Suárez. First, I will sketch out the historical and theological context in which Durand developed his theory, briefly canvassing some of the items that he treats as modes as well. Second, I will go over the distinctive features that Durand thinks modes have. Finally, I will close with some reflection on why we should countenance modes in our ontology. Along the way, I will correct a few misconceptions about Durand’s theory of modes. (shrink)

Some philosophers contend that concomitant ignorance preserves moral responsibility for wrongdoing. An agent is concomitantly ignorant with respect to wrongdoing if and only if her ignorance is non-culpable, but she would freely have performed the same action if she were not ignorant. I, however, argue that concomitant ignorance excuses. I show that leading accounts of moral responsibility imply that concomitant ignorance excuses, and I debunk the view that concomitant ignorance preserves moral responsibility.

According to a standard interpretation of Aristotle, a material substance, like a dog, is a hylomorphic composite of matter and form, its “essential” parts. Is such a composite some thing in addition to its essential parts as united? The moderate reductionist says “no,” whereas the anti-reductionist says “yes.” In this paper, I will clarify and defend Durand of St.-Pourçain’s surprisingly influential version of moderate reductionism, according to which hylomorphic composites are nothing over and above their essential parts and the union (...) of those parts, where this union is explained by the presence of two modes: a mode of inherence on the side of form and a mode of substanding on the side of matter. (shrink)

What is an occurrent mental state? According to a common scholastic answer such a state is at least in part a quality of the mind. When I newly think about a machiatto, say, my mind acquires a new quality. However, according to a view discussed by John Buridan (who rejects it) and John of Mirecourt (who is condemned in 1347 for considering it “plausible”), an occurrent mental state is not even in part a quality. After sketching some of the history (...) of this position, I will present two common arguments against it—the argument from change and the argument from agency. I will then turn to Mirecourt’s own position on the matter. Mirecourt, I show, in fact offers us two different theories about occurrent mental states. The first, which I call the conservation theory, accepts that mental states are in part qualities. However, a mental state is a quality together with an action on the side of the mind, namely, its conservation of a quality within itself. The second position, which I will call the pure-action theory, holds that an occurrent mental state is not even in part a quality; instead, it is an action the mind performs which is neither the production nor the conservation of a quality within itself. Mirecourt characterizes such pure actions as “modes” of the mind, and it is this position which is condemned in 1347. In the final section, I turn to an objection that both Buridan and Mirecourt raise against the pure-action theory: if accidental states of the mind are mere modes of the mind, then why not suppose that all accidents are mere modes of the subjects which they qualify? (shrink)

The relation-theory of mental acts proposes that a mental act is a kind of relative entity founded upon the mind and directed at the object of perception or thought. While most medieval philosophers recognized that there is something importantly relational about thought, they nevertheless rejected the view that mental acts are wholly relations. Rather, the dominant view was that a mental act is either in whole or part an Aristotelian quality added to the mind upon which such a relation to (...) the object can be founded. In this paper, I examine Durand of St.-Pourçain's defense of the relation-theory of mental acts against two objections raised against it: the first from John Duns Scotus, among others, and the second from an anonymous Thomist and Adam Wodeham. -/- . (shrink)

When I think that I am now thinking about a rose, are there two mental acts present in the intellect at once, the one direct (about the rose) and the other reflex (about the thought about the rose)? According to a generally accepted principle in medieval psychology, a given mental power cannot have or elicit multiple mental acts at the same time. Hence, many medieval thinkers were unwilling to admit that during such a case of mental reflection there are two (...) acts present in the mind. In this paper, I will look at two theories about mental reflection. According to John Pouilly (1312), during a case of mental reflection there is just one act present in the mind. However, this one act is somehow identical with the direct mental act about the rose that immediately preceded it. If it were not identical with this act, then the sentence "I am thinking that I am thinking about a rose" would be false, since in order for this sentence to be true the direct mental act of thinking about the rose must be present with the reflex mental act of thinking about that act, either as a distinct act, or as somehow identical with it. According to John Baconthorpe (ca. 1325), such a view fails, for even if the reflex mental act were somehow identical with the direct mental act that immediately preceded it, still we would have to admit that it does not coexist with it. On his view, what is sufficient here is that the direct mental· act exist merely as a kind of represented object. Hence, for Baconthorpe, when I think that I am thinking about a rose, there is just one act present in the mind, and this one act has as its content another distinct act (the direct act). However, the direct act does not really exist at the same time as it, although it is represented as if it did. (shrink)

Recently some philosophers have defended the thesis that naturalness, or joint-carvingness, is an aim of belief. This paper argues that there is an important class of counterexamples to this thesis. In particular, it is argued that naturalness is not an aim of our beliefs concerning what is joint carving and what is not.

Peter van Inwagen famously offers a version of the luck objection to libertarianism called the ‘Rollback Argument.’ It involves a thought experiment in which God repeatedly rolls time backward to provide an agent with many opportunities to act in the same circumstance. Because the agent has the kind of freedom that affords her alternative possibilities at the moment of choice, she performs different actions in some of these opportunities. The upshot is that whichever action she performs in the actual-sequence is (...) intuitively a matter of mere chance. I explore a new response to the Rollback Argument. If there are true counterfactuals of libertarian freedom, then the agent performs the same action each time she is placed in the same circumstance, because that is what she would freely do in that circumstance. This response appears to negate the chancy intuition. Ultimately, however, I argue that this new response is unsuccessful, because there is a variant of the Rollback Argument that presents the same basic challenge to the libertarian on the assumption that there are true counterfactuals of libertarian freedom. Thus, true counterfactuals of libertarian freedom do not provide the libertarian with a solution to the Rollback Argument. (shrink)

We are affected by the world: when I place my hand next to the fire, it becomes hot, and when I plunge it into the bucket of ice water, it becomes cold. What goes for physical changes also goes for at least some mental changes: when Felix the Cat leaps upon my lap, my lap not only becomes warm, but I also feel this warmth, and when he purrs, I hear his purr. It seems obvious, in other words, that perception (...) (at least, and at least under ordinary conditions) is a matter of being affected by the agency of perceptible objects. Call this doctrine affectionism. Durand of St.-Pourçain rejects affectionism. The paper has three parts. In the first part, I sketch, briefly, what motivates Durand to reject affectionism. In the second part, I will take up the affectionist doctrine as defended by Durand's older contemporary at Paris, Godfrey of Fontaines, who holds that the object of all our mental acts (not just perceptions, but also thoughts and desires) is the efficient cause of those acts, or, in other words, all mental acts (not just perception) come about owing to the affection of the relevant mental faculty by the agency of the object. As it turns out, Godfrey develops a celebrated argument against the thesis that the object is not the efficient cause but a mere sine qua non cause. Hence his position offers a challenge to Durand's position, a challenge, I argue in the third part, Durand meets. (shrink)

We defend and explore the view that bringing philosophy, political science, and economics together in the study of social and political institutions sheds light and banishes shadows in ways that no subset of these three disciplines could possibly accomplish.

The received view of Kant’s moral philosophy is that it precludes all moral luck. But I offer a plausible interpretation according to which Kant embraces moral luck in circumstance and constitution. I interpret the unconditioned nature of transcendental freedom as a person’s ability to do the right thing no matter how she is inclined by her circumstantial and constitutive luck. I argue that various passages about degrees of difficulty relating to circumstantial and constitutive luck provide a reason to accept a (...) pro-moral luck interpretation of Kant. (shrink)

The principle of sufficient reason threatens modal collapse. Some have suggested that by appealing to the indefinite extensibility of contingent truth, the threat is neutralized. This paper argues that this is not so. If the indefinite extensibility of contingent truth is developed in an analogous fashion to the most promising models of the indefinite extensibility of the concept set, plausible principles permit the derivation of modal collapse.

I assess a number of connected ideas about temporal experience that are introspectively plausible, but which I believe can be argued to be incorrect. These include the idea that temporal experiences are extended experiential processes, that they have an internal structure that in some way mirrors the structure of the apparent events they present, and the idea that time in experience is in some way represented by time itself. I explain how these ideas can be developed into more sharply defined (...) views, and then argue that these views are inconsistent with certain empirical facts about how time is represented in the brain. These facts instead support a kind of atomic view, on which temporal experiences are temporally unstructured atoms. (shrink)

In the last century, philosophers turned their attention to language. One place they have looked for clues about its nature is Plato’s Cratylus, which considers whether names are naturally or conventionally correct. The dialogue is a source of annoyance to many commentators because it does not take a clear position on the central question. At times, it argues that language is conventional, and, at other times, defends the view that language is natural. This lack of commitment has led to a (...) longstanding dispute over the outcome of the dialogue. I argue that the Cratylus provides no clear resolution to this problem because it presupposes certain unexamined metaphysical commitments about the nature of reality, which are in need of thorough investigation. (shrink)

I give an account of the difference between "Holistic" and "Atomistic" views of conscious experience. On the Holistic view, we enjoy a unified "field" of awareness, whose parts are mere modifications of the whole, and therefore owe their existence to the whole. There is some tendency to saddle those who reject the Holistic field model with a (perhaps) implausible "building block" view. I distinguish a number of different theses about the parts of an experience that are suggested by the "building (...) block" metaphor, but which can be rejected by those who also reject the holistic field view. (shrink)

As we now know, most, if not all, philosophers in the High Middle Ages agreed that what we immediately perceive are external objects and that the immediate object of perception must not be some image present to the mind. Yet most — but not all — philosophers in the High Middle Ages also held, following Aristotle, that perception is a process wherein the percipient takes on the likeness of the external object. This likeness — called a species — is a (...) representation (of some sort) by means of which we immediately perceive external objects. But how can perception be at once direct — or immediate — and at the same time by way of representations? The usual answer here was that the species represents the external object to some percipient even though the species itself is not at all perceived: the species is that by which I perceive and not that which I perceive. John Buridan defends this traditional view — call it direct realism with representations. However, just a couple of decades before Buridan, one of the more important philosophers at Paris, Durand of St.-Pourçain, had already rejected direct realism with representation. Durand defends what I will call direct realism without representations. On his view, a species is not at all necessary during overtly direct forms of perception, neither as cause nor as representation. This paper has two parts. In the first part, I will discuss some of the more interesting arguments that Durand makes against direct realism with representations. In the second part, I will look at Buridan's defense of the view. -/- . (shrink)

What is the connection between having a phenomenal property and knowing that one has that property? A traditional view on the matter takes the connection to be quite intimate. Whenever one has a phenomenal property, one knows that one does. Recently most authors have denied this traditional view. The goal of this paper is to defend the traditional view. In fact, I will defend something much stronger: I will argue that what it is for a property to be phenomenal is (...) for it to be a property one must know oneself to have when on has it. As we will see, this theory has a number of surprising and welcome upshots, suggesting that the traditional view has been unjustly maligned. (shrink)

Most philosophers in the High Middle Ages agreed that what we immediately perceive are external objects. Yet most philosophers in the High Middle Ages also held, following Aristotle, that perception is a process wherein the perceiver takes on the form or likeness of the external object. This form or likeness — called a species — is a representation by means of which we immediately perceive the external object. Thomas Aquinas defended this thesis in one form, and Durand of St.-Pourçain, his (...) Dominican successor, rejects it. This paper explores Durand's novel criticism of Aquinas's species-theory of cognition. I first develop and defend a new interpretation of Durand's central criticism of Aquinas's theory of cognition. I close with some considerations about Durand's alternative to the theory. -/- . (shrink)

I offer some responses to Prosser’s ‘Experiencing Time’, one of whose goals is to debunk a view of temporal experience somewhat prevalent in the metaphysics literature, which I call ‘Perceptualism’. According to Perceptualism: it is part of the content of perceptual experience that time passes in a metaphysically strong sense: the present has a metaphysically privileged status, and time passes in virtue of changes in which events this ‘objective present’ highlights, and moreover this gives us evidence in favor of strong (...) passage. Prosser argues that perception cannot be sensitive to whether the strong passage obtains, and therefore cannot represent strong passage in a way that gives us evidence of its truth. Although I accept this conclusion, I argue that Prosser’s argument for it is problematic. It threatens to over-generalize to rule out uncontroversial cases of perceptual knowledge, such as our knowledge that we live in a spatial world. Furthermore, a successful argument ruling out perceptual evidence for strong passage would have to give constraints on the theory/observation distinction of a kind not provided by Prosser’s discussion. I also comment on several other parts of the book. (shrink)

Durand of Saint-Pourçain's earliest treatment of cognitive habits is contained in his Sentences Commentary, Book 3, Distinction 23. In the first two questions, he discusses the ontological status of habits and their causal role, establishing his own unique view alongside the views of Godfrey of Fontaines and Hervaeus Natalis. What follows is the Latin text and an English translation of Durand's Sentences (A/B) III, d. 23, qq. 1-2.

In two rarely discussed passages – from unpublished notes on the Principles of Philosophy and a 1647 letter to Chanut – Descartes argues that the question of the infinite extension of space is importantly different from the infinity of time. In both passages, he is anxious to block the application of his well-known argument for the indefinite extension of space to time, in order to avoid the theologically problematic implication that the world has no beginning. Descartes concedes that we always (...) imagine an earlier time in which God might have created the world if he had wanted, but insists that this imaginary earlier existence of the world is not connected to its actual duration in the way that the indefinite extension of space is connected to the actual extension of the world. This paper considers whether Descartes’s metaphysics can sustain this asymmetrical attitude towards infinite space vs. time. I first consider Descartes’s relation to the ‘imaginary’ space/time tradition that extended from the late scholastics through Gassendi and More. I next examine carefully Descartes’s main argument for the indefinite extension of space and explain why it does not apply to time. Most crucially, since duration is merely conceptually distinct from enduring substance, the end or beginning of the world entails the end or beginning of real time. In contrast, extension does not depend on any enduring substance besides itself. (shrink)

The present dissertation concerns cognitive psychology—theories about the nature and mechanism of perception and thought—during the High Middle Ages (1250–1350). Many of the issues at the heart of philosophy of mind today—intentionality, mental representation, the active/passive nature of perception—were also the subject of intense investigation during this period. I provide an analysis of these debates with a special focus on Durand of St.-Pourçain, a contemporary of John Duns Scotus and William of Ockham. Durand was widely recognized as a leading philosopher (...) until the advent of the early modern period, yet his views have been largely neglected in the last century. The aim of my dissertation, then, is to provide a new understanding of Durand’s cognitive psychology and to establish a better picture of developments in cognitive psychology during the period. -/- Most philosophers in the High Middle Ages held, in one form or another, the thesis that most forms of cognition (thought, perception) involve the reception of the form of the object into the mind. Such forms in the mind explain what a given episode of cognition is about, its content. According to what has been called the conformality theory of content, the content of our mental states is fixed by this form in the mind. Durand rejects this thesis, and one of the primary theses that I pursue is that Durand replaces the conformality theory of content with a causal theory of content, according to which the content of our mental states is fixed by its cause. When I think about Felix and not Graycat, this is to be explained not by the fact that I have in my mind the form of Felix and not Graycat, but rather by the fact that Felix and not Graycat caused my thought. -/- This is both a controversial interpretation and, indeed, a controversial theory. It is a controversial interpretation because Durand seems to reject the thesis that objects are the causes of our mental states. In the first half of the present dissertation, I argue that Durand does not reject this thesis but he rejects another nearby thesis: that objects as causes give to us ‘forms’. On Durand’s view, an object causes a mental state even though it does not give to us a new ‘form’. In the second half of the dissertation I defend Durand’s causal theory of content against salient objections to it. (shrink)

The articles that comprise this special issue of Intellectual History Review are briefly described.

This essay draws on the work of Jacques Derrida and Angela Y. Davis towards a philosophical resistance to the death penalty in the U.S. I find promise in Derrida’s claim that resistance to the death penalty ought to contest a political structure that founds itself on having the power to decide life and death, but I move beyond Derrida’s desire to consider the abolition of the death penalty without engaging with the particular histories and geographies of European colonialism. I offer (...) a critique of Derrida’s recently published work on the death penalty by engaging with the work of Davis and argue that discussions of state violence in nations that inherit European forms of sovereignty must take seriously the racist violence on which those sovereign powers rely. (shrink)

During the Standing Rock protests in North Dakota, USA/Turtle Island, a group of military veterans knelt in front of Oceti Sakowin Elders asking forgiveness for centuries of settler colonial military ventures in Oceti Sakowin Territory. Leonard Crow Dog forgave them and immediately demanded respect for Native Nations throughout the U.S. Lacking such respect, he said, Native people will cease paying taxes. Crow Dog’s post-forgiveness remarks speak to the political context of the military veterans’ request: They seek collective forgiveness amidst ongoing (...) occupation and harms committed by the collective they represent. In this chapter, I examine this case study and argue that ongoing harm undermines requests for forgiveness on behalf of collectives. I look to the work of Glen Coultard, Waziyatawin, and Leanne Simpson to consider what a responsible request for collective forgiveness would entail. (shrink)

Propositions represent the entities from which they are formed. This fact has puzzled philosophers and some have put forward radical proposals in order to explain it. This paper develops a primitivist account of the representational properties of propositions that centers on the operation of application. As we will see, this theory wins out over its competitors on grounds of strength, systematicity and unifying power.

Both Philip and Andrew are philosophy students whose interests converge around the philosophy of technology broadly understood. Philip's interest is specifically aimed toward the ethics of Transhumanism and depictions of Transhumanism in works of fiction. On the other hand, Andrew finds himself more focused on religious behavior in the technological world. While the two perspectives might not seem that close, there is certain to be an overlap in Andrew and Philip's shared understanding of how technological phenomena play a crucial role (...) concerning religion and society. (shrink)