If there is any consensus about knowledge in contemporary epistemology, it is that there is one primary kind: knowledge-that. I put forth a view, one I find in the works of Aristotle, on which knowledge-of – construed in a fairly demanding sense, as being well-acquainted with things – is the primary, fundamental kind of knowledge. As to knowledge-that, it is not distinct from knowledge-of, let alone more fundamental, but instead a species of it. To know that such-and-such, just like to (...) know a person or place, is to be well-acquainted with a portion of reality – in this case a fact. In part by comparing classic Gettier cases to cases in which one has true impressions of but fails to know a person, I argue that this account not only respects our intuitions about knowledge-that – in particular that it is or entails non-accidentally true justified belief – but also explains them, providing a compelling analysis. (shrink)

Many tasks in statistical and causal inference can be construed as problems of entailment in a suitable formal language. We ask whether those problems are more difficult, from a computational perspective, for causal probabilistic languages than for pure probabilistic (or “associational”) languages. Despite several senses in which causal reasoning is indeed more complex—both expressively and inferentially—we show that causal entailment (or satisfiability) problems can be systematically and robustly reduced to purely probabilistic problems. Thus there is no jump in computational complexity. (...) Along the way we answer several open problems concerning the complexity of well-known probability logics, in particular demonstrating the ${\exists \mathbb {R}}$ -completeness of a polynomial probability calculus, as well as a seemingly much simpler system, the logic of comparative conditional probability. (shrink)

From his earliest work forward, phenomenologist Maurice Merleau-Ponty attempted to develop a new ontology of nature that would avoid the antinomies of realism and idealism by showing that nature has its own intrinsic sense which is prior to reflection. The key to this new ontology was the concept of form, which he appropriated from Gestalt psychology. However, Merleau-Ponty struggled to give a positive characterization of the phenomenon of form which would clarify its ontological status. Evan Thompson has recently taken up (...) Merleau-Ponty’s ontology as the basis for a new, “enactive” approach to cognitive science, synthesizing it with concepts from dynamic systems theory and Francisco Varela’s theory of autopoiesis. However, Thompson does not quite succeed in resolving the ambiguities in Merleau-Ponty’s account of form. This article builds on an indication from Thompson in order to propose a new account of form as asymmetry, and of the genesis of form in nature as symmetry-breaking. These concepts help us to escape the antinomies of Modern thought by showing how nature is the autoproduction of a sense which can only be known by an embodied perceiver. (shrink)

Dwork, Hardt, Pitassi, Reingold, & Zemel [6] introduced two notions of fairness, each of which is meant to formalize the notion of similar treatment for similarly qualified individuals. The first of these notions, which we call additive metric fairness, has received much attention in subsequent work studying the fairness of a system composed of classifiers which are fair when considered in isolation [3, 4, 7, 8, 12] and in work studying the relationship between fair treatment of individuals and fair treatment (...) of groups [6, 7, 13]. Here, we extend these lines of research to the second, less-studied notion, which we call multiplicative metric fairness. In particular, we exactly characterize the fairness of conjunctions and disjunctions of multiplicative metric fair classifiers, and the extent to which a classifier which satisfies multiplicative metric fairness also treats groups fairly. This characterization reveals that whereas additive metric fairness becomes easier to satisfy when probabilities of acceptance are small, leading to unfairness under functional and group compositions, multiplicative metric fairness is better-behaved, due to its scale-invariance. (shrink)

Kamm’s sore throat case gives us a choice: save one life, or save a distinct life and cure a sore throat. We defend the fairness explanation of the judgement that one should flip a coin to decide whom to save: it is disrespectful to let a sore throat act as a tie-breaker, because an individual would be forced to forgo a 50% fair chance of living (given to them by a coin flip), which cannot be outweighed by any number of (...) sore throats. We show that this explanation of when and why claims can permissibly break ties generates new problem cases for theories of aggregation, including theories that have been thought to accommodate the judgement that one should flip a coin in Kamm’s sore throat case. We then generalise the fairness explanation to cases involving multiple groups. (shrink)

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Abstract: Many believe that, in addition to cognitive capacities, autonomous robots need something similar to affect. As in humans, affect, including specific emotions, would filter robot experience based on a set of goals, values, and interests. This narrows behavioral options and avoids combinatorial explosion or regress problems that challenge purely cognitive assessments in a continuously changing experiential field. Adding human-like affect to robots is not straightforward, however. Affect in organisms is an aspect of evolved biological systems, from the taxes of (...) single-cell organisms to the instincts, drives, feelings, moods, and emotions that focus human behavior through the mediation of hormones, pheromones, neurotransmitters, the autonomic nervous system, and key brain structures. We argue that human intelligence is intimately linked to biological affective systems and to the unique repertoire of potential behaviors, sometimes conflicting, they facilitate. Artificial affect is affect in name only and without genes and biological bodies, autonomous robots will lack the goals, interests, and value systems associated with human intelligence. We will take advantage of their general intelligence and expertise, but robots will not enter our intellectual world or apply for legal status in the community. -/- . (shrink)

In Cathy Mason’s piece What’s Bad about Friendship with Bad People, she affirms that being friends with someone who has deep moral failings is itself corrupt. (529) Indeed her claim is true, but it is fallacious as she mistakenly ascribes the wrongfulness of such relationships to friends taking each other’s opinions seriously. But the mere consideration of unethical views is not a moral fault but a virtue and a skill. The real problem is that in befriending amoral people, we by (...) definition accept, approve of, and respect objectionable beliefs. (shrink)

"Translating Key Terms Terms in Lu Cheng's Records in the Chuan xi lu: Some Preliminary Considerations" Draft paper for the 2024 Conference on [Wang] Yangming's Learning of Mind, Shaoxing, Zhejiang. Updated October 4, 2024. The final version will appear in the conference volume. -/- Criticism and suggestions welcome. Please do email.

We often think about competition as a foil to friendship as it seems to fundamentally compromise, even preclude norms of love. Indeed friendships can persist between rivals, but traditionally despite competitive fora. Competition between friends is often unavoidable and divisive; if left unchecked and unreconciled, the friendship is undermined. Questions about of how we ought to resolve this fraught dynamic persist; should we aim to compartmentalize and separate competition out of friendship, do we accept the “primacy” of our social or (...) professional ventures at the expense of our friendships, or are our competitive sensibilities better left unnamed, avoided, and unaddressed in friendships? My goal here is to argue for a model of friendship that proposes competition as a mechanism by which two friends might be unified, where the value of rivalry is not only useful as a means to enhance an end, but actually capable of engendering good in and of itself. (shrink)

Recent research on the metaethical beliefs of ordinary people appears to show that they are metaethical pluralists that adopt different metaethical standards for different moral judgments. Yet the methods used to evaluate folk metaethical belief rely on the assumption that participants interpret what they are asked in metaethical terms. We argue that most participants do not interpret questions designed to elicit metaethical beliefs in metaethical terms, or at least not in the way researchers intend. As a result, existing methods are (...) not reliable measures of metaethical belief. We end by discussing the implications of our account for the philosophical and practical implications of research on the psychology of metaethics. (shrink)

In Pietroski ( 2018 ) a simple representation language called SMPL is introduced, construed as a hypothesis about core conceptual structure. The present work is a study of this system from a logical perspective. In addition to establishing a completeness result and a complexity characterization for reasoning in the system, we also pinpoint its expressive limits, in particular showing that the fourth corner in the square of opposition (“ Some_not ”) eludes expression. We then study a seemingly small extension, called (...) SMPL +, which allows for a minimal predicate-binding operator. Perhaps surprisingly, the resulting system is shown to encode precisely the concepts expressible in first-order logic. However, unlike the latter class, the class of SMPL + expressions admits a simple procedural (context-free) characterization. Our contribution brings together research strands in logic—including natural logic, modal logic, description logic, and hybrid logic—with recent advances in semantics and philosophy of language. (shrink)

This paper provides a new approach to a family of outstanding logical and semantical puzzles, the most famous being Frege's puzzle. The three main reductionist theories of propositions (the possible-worlds theory, the propositional-function theory, the propositional-complex theory) are shown to be vulnerable to Benacerraf-style problems, difficulties involving modality, and other problems. The nonreductionist algebraic theory avoids these problems and allows us to identify the elusive nondescriptive, non-metalinguistic, necessary propositions responsible for the indicated family of puzzles. The algebraic approach is also (...) used to defend antiexistentialism against existentialist prejudices. The paper closes with a suggestion about how this theory of content might enable us to give purely semantic (as opposed to pragmatic) solutions to the puzzles based on a novel formulation of the principle of compositionality. (shrink)

Nie Bao 聶豹 (1487–1563) was a Neo-Confucian philosopher and scholar-official of sixteenthcentury Ming China. In his Ming ru xue an 明儒學案 (Case studies of Ming Confucians), Huang Zongxi 黃宗羲 placed him in the Jiangxi (Jiangyou 江右) group of Wang Yangming followers. Nie Bao met the influential founder of the Ming School of Mind in 1526 and was inspired by his teaching of the innate knowing (liangzhi 良知). However, he differed from other followers in his quietist approach to realizing and extending (...) this knowledge. While developing his ideas over the course of two decades, as a holder of the highest civil service examination degree, Nie Bao also held a series of impactful official positions, and earned a reputation for effectiveness and integrity. However, he was also the unwitting victim of factionalism at the Ming court, which led to his imprisonment in 1548. The goal of this article is to provide a sketch of Nie Bao’s political trajectory and intellectual development from his early years until his imprisonment, as well as translation of significant passages pertaining to that trajectory and development. By the time of his imprisonment, Nie Bao had articulated the essential elements of his philosophy of returning to the root (by which he meant silence), and attaining centeredness and, with that, his unique interpretation of his teacher’s central tenet. (shrink)

This paper examines the role of respect (specifically, the interest in having the respect of other people) in enabling blame to be effective: i.e., to achieve the desired effect of changing the blamed’s attitude and behavior. It develops an account of blame’s operations in three different cases: standard, intermediate, and proleptic. It ends by raising the worry that effective blame toward the morally distant approximates manipulation and coercion, leaving a moral residue.

The paper begins with a clarification of the notions of intuition (and, in particular, modal intuition), modal error, conceivability, metaphysical possibility, and epistemic possibility. It is argued that two-dimensionalism is the wrong framework for modal epistemology and that a certain nonreductionist approach to the theory of concepts and propositions is required instead. Finally, there is an examination of moderate rationalism’s impact on modal arguments in the philosophy of mind -- for example, Yablo’s disembodiment argument and Chalmers’s zombie argument. A less (...) vulnerable style of modal argument is defended, which nevertheless wins the same anti-materialist conclusions sought by these other arguments. (shrink)

Radical empiricism is the view that a person's experiences (sensory and introspective), or a person's observations, constitute the person's evidence. This view leads to epistemic self-defeat. There are three arguments, concerning respectively: (1) epistemic starting points; (2) epistemic norms; (3) terms of epistemic appraisal. The source of self-defeat is traced to the fact that empiricism does not count a priori intuition as evidence (where a priori intuition is not a form of belief but rather a form of seeming, specifically intellectual (...) as opposed to sensory). Moderate rationalism, by contrast, avoids self-defeat. (shrink)

God is dead, but, contrary to Nietzsche’s diagnosis, ‘we’ didn’t kill him; he died of cancer. This perhaps crudely cold and off-putting opening does not refer to a naively metaphorically constituted transcendental abstraction, but to a spatio-temporally situated rock legend, Ronnie James Dio. This study aims at contributing to the burgeoning research field of memory and collective identity by providing a sociosemiotic account of the formation of collective narrative identity. By drawing on the three major categories whereby collective memory is (...) formed, that is artifacts, processes, places, as well as on the three key sociosemiotic metafunctions which are responsible for shaping a cultural event as sign system, the pursued interpretive route seeks to effectively contextualize how collective memory is fleshed out situationally in the context of Dio’s memorial. At the same time, by expanding the interpretive canvass to incorporate phenomenological perspectives on the mode of formation of collective memory, the offered analytic is intent on tracing invisible structures that point to operative mechanisms beyond the formal constraints of a sociosemiotic reading. Both phenomenological and sociosemiotic approaches are reinscribed within an overarching narrativity paradigm, wherein their relative merits in addressing the scrutinized phenomenon are discussed in an attempt to formulate a hybrid sociosemiotic phenomenological perspective of memorial events. (shrink)

Suppose that, for every event, whether mental or physical, there is some physical event causally sufficient for it. Suppose, moreover, that physical reductionism in its various forms fails—that mental properties cannot be reduced to physical properties and mental events cannot be reduced to physical events. In this case, how could there be mental causation? More specifically, how could mental events cause other mental events, physical events, and intentional actions? The primary goal of this paper is to answer this question.

This paper constructs a model of metaphysical indeterminacy that can accommodate a kind of ‘deep’ worldly indeterminacy that arguably arises in quantum mechanics via the Kochen-Specker theorem, and that is incompatible with prominent theories of metaphysical indeterminacy such as that in Barnes and Williams (2011). We construct a variant of Barnes and Williams's theory that avoids this problem. Our version builds on situation semantics and uses incomplete, local situations rather than possible worlds to build a model. We evaluate the resulting (...) theory and contrast it with similar alternatives, concluding that our model successfully captures deep indeterminacy. (shrink)

The cultural consumption research landscape of the 21st century is marked by an increasing cross-disciplinary fermentation. At the same time, cultural theory and analysis have been marked by successive ‘inter-’ turns, most notably with regard to the Big Four: multimodality (or intermodality), interdiscursivity, transmediality (or intermediality), and intertextuality. This book offers an outline of interdiscursivity as an integrative platform for accommodating these notions. To this end, a call for a return to Foucault is issued via a critical engagement with the (...) so-called practice-turn. This re-turn does not seek to reconstitute venerably Foucauldianism, but to theorize ‘inters-’ as vanishing points that challenge the integrity of discrete cultural orders in non-convergent manners. The propounded interdiscursivity approach is offered as a reading strategy that permeates the contemporary cultural consumption phenomena that are scrutinized in this book, against a pan-consumptivist framework. By drawing on qualitative and mixed methods research designs, facilitated by CAQDAS software, the empirical studies that are hosted here span a vivid array of topics that are directly relevant to both traditional and new media researchers, such as the consumption of ideologies in Web 2.0 social movements, the ability of micro-celebrities to act as cultural game-changers, the post-loyalty abjective consumption ethos. The theoretically novel approaches on offer are coupled with methodological innovations in areas such as user-generated content, artists’ branding, and experiential consumption. (shrink)

Scientific essentialism is the view that some necessities can be known only with the aid of empirical science. The thesis of the paper is that scientific essentialism does not extend to the central questions of philosophy and that these questions can be answered a priori. The argument is that the evidence required for the defense of scientific essentialism is reliable only if the intuitions required by philosophy to answer its central questions is also reliable. Included is an outline of a (...) modal reliabilist theory of basic evidence and a concept-possession account of the reliability of a priori intuition. (shrink)

Social scientists, political scientists and philosophers debate key concepts such as democracy, power and autonomy. Contested concepts like these pose questions: Are terms such as “democracy” hopelessly ambiguous? How can two theorists defend alternative accounts of democracy without talking past each other? How can we understand debates in which theorists disagree about what democracy is? This paper first discusses the popular strategy to answer these questions by appealing to Rawls’s distinction between concepts and conceptions. According to this approach, defenders of (...) rival conceptions of, e.g. justice can disagree without talking past each other because they share the concept of justice. It is argued that this idea is attractive but limited in application and that it fails to do justice to the dynamic and normative aspects of concept formation. Reflective equilibrium is then suggested as an alternative approach. It replaces the static contrast between a conceptual ‘core’ and competing conceptions by a dynamic perspective of concept formation as a partly normative undertaking: pre-theoretic language use and commitments can provide a shared starting point for developing alternative accounts which yield different concepts of, e.g. justice. This perspective provides a new understanding of how it is possible that different theorists defend rival accounts of, e.g. justice, without talking past each other. (shrink)

Recent work in philosophy of language has raised significant problems for the traditional theory of propositions, engendering serious skepticism about its general workability. These problems are, I believe, tied to fundamental misconceptions about how the theory should be developed. The goal of this paper is to show how to develop the traditional theory in a way which solves the problems and puts this skepticism to rest. The problems fall into two groups. The first has to do with reductionism, specifically attempts (...) to reduce propositions to extensional entities-either extensional functions or sets. The second group concerns problems of fine grained content-both traditional 'Cicero'/'Tully' puzzles and recent variations on them which confront scientific essentialism. After characterizing the problems, I outline a non-reductionist approach-the algebraic approach-which avoids the problems associated with reductionism. I then go on to show how the theory can incorporate non-Platonic (as well as Platonic) modes of presentation. When these are implemented nondescriptively, they yield the sort of fine-grained distinctions which have been eluding us. The paper closes by applying the theory to a cluster of remaining puzzles, including a pair of new puzzles facing scientific essentialism. (shrink)

The paper elaborates upon various points and arguments in the author’s “A Priori Knowledge and the Scope of Philosophy” (Philosophical Studies, 1993), in which the author defends the autonomy of philosophy from the empirical sciences. It provides, for example, an extended defense of the modal reliabilist theory of basic evidence, including a new argument against evolutionary explanations of the reliability of intuitions. It also contains a fuller discussion of how to neutralize the threat of scientific essentialism to the autonomy of (...) philosophy. (shrink)

Functionalism would be mistaken if there existed a system of deviant relations (an “anti-mind”) that had the same functional roles as the standard mental relations. In this paper such a system is constructed, using “Quinean transformations” of the sort associated with Quine’s thesis of the indeterminacy of translation. For example, a mapping m from particularistic propositions (e.g., that there exists a rabbit) to universalistic propositions (that rabbithood is manifested). Using m, a deviant relation thinking* is defined: x thinks* p iff (...) x thinks m(p). Such deviant relations satisfy the commonly discussed functionalist psychological principles. Finally, a more complicated system of deviant relations is constructed, one satisfying sophisticated principles dealing with the self-conscious rational mind. (shrink)

It is argued that, because of scientific essentialism, two currently popular arguments against the mind-body identity thesis -- the multiple-realizability argument and the Nagel-Jackson knowledge argument -- are unsatisfactory as they stand and that their problems are incurable. It is then argued that a refutation of the identity thesis in its full generality can be achieved by weaving together two traditional Cartesian arguments -- the modal argument and the certainty argument. This argument establishes, not just the falsity of the identity (...) thesis, but also the metaphysical possibility of disembodiment. (shrink)

This paper argues that participation in an intimate relationship can generate additional or stronger reasons for one to act paternalistically toward the intimate. Moreover, participation in such a relationship can also weaken or cancel some of the presumptive reasons of respect one would otherwise have not to interfere. The paper also reflects, more generally, on the nature of intimate relationships, the normative significance of paternalism, and the normative differences between paternalism in larger-scale institutional contexts and paternalism in closer, interpersonal ones. (...) -/- . (shrink)

The cultural practice of flirtation has been multifariously scrutinized in various disciplines including sociology, psychology, psychoanalysis and literary studies. This paper frames the field of flirtation in Bourdieuian terms, while focusing narrowly on the semiotic economy that is defining of this cultural field. Moreover, seduction, as a uniquely varied form of discourse that is responsible for producing the cultural field of flirtation, is posited as the missing link for understanding why flirtation may be a peculiar case of non-habitus, contrary to (...) the received notion of cultural field as set of goaloriented practices and actionable habituses. This argument is pursued by highlighting the endemic traits of ambivalence and constant reversibility of signs or multimodal semiotic constellations in the discourse of seduction, while seeking to demonstrate that seduction, and by implication the cultural field of flirtation, does not necessarily partake of a teleological framework that is geared towards the consummation of sexual desire. This thesis is illustrated by recourse to a scene from the blockbuster ‘Hitch’. (shrink)

It is argued that the distinction between the mental and the nonmental is at bottom logical. The paper begins by sketching and defending a theory of intensional logic in which the notion of logically and metaphysically basic relations (called connections) can be defined. This notion is then employed in an analysis of intentionality: a connection is intentional iff it can contingently connect some individual to some proposition or concept independently of whether it connects the individual to some necessarily equivalent proposition (...) or concept. After potential counterexamples have been explained away, the paper then extends the analysis to a general analysis of mentality. Finally, a "transcendental" argument is given for the thesis that at least some mental relations must be logically and metaphysically basic. (shrink)

This paper begins with a brief summary of the Self-consciousness Argument, developed in the author’s paper “Self-consciousness.” (This argument is designed to refute the extant versions of functionalism -- American functionalism, Australian functionalism, and language-of-thought functionalism.) After this summary is given, two thesis are defended. The first is that the Self-consciousness Argument is not guilty of a Fregean equivocation regarding embedded occurrences of mental predicates, as has been suggested by many commentators, including Mark McCullagh. The second thesis is that the (...) Self-consciousness Argument cannot be avoided by weakening the psychological theory upon which Ramsified functional definitions are based. Specifically, it does no good to excise psychological principles involving embedded mental predicates. Why? Because functional definitions based on the resulting sparse theories are exposed to an interesting new family of counterexamples. (shrink)

First, given criteria for identifying universals and particulars, it is shown that stuffs appear to qualify as neither. Second, the standard solutions to the logico-linguistic problem of mass terms are examined and evidence is presented in favor of the view that mass terms are straightforward singular terms and, relatedly, that stuffs indeed belong to a metaphysical category distinct from the categories of universal and particular. Finally, a new theory of the copula is offered: 'The cue is cold', 'The cube is (...) ice', and 'Ice is water' all have the form 'A is B'. On the basis of the logical behavior of stuff-names with respect to this univocal copula, definitions are suggested for 'X is a stuff', 'X composes Y', 'X is a material object', and even 'Matter'. Hence an expanded form of logicism. (shrink)

This study provides a unified theory of properties, relations, and propositions (PRPs). Two conceptions of PRPs have emerged in the history of philosophy. The author explores both of these traditional conceptions and shows how they can be captured by a single theory.

The paper begins with an argument against eliminativism with respect to the propositional attitudes. There follows an argument that concepts are sui generis ante rem entities. A nonreductionist view of concepts and propositions is then sketched. This provides the background for a theory of concept possession, which forms the bulk of the paper. The central idea is that concept possession is to be analyzed in terms of a certain kind of pattern of reliability in one’s intuitions regarding the behavior of (...) the concept. The challenge is to find an analysis that is at once noncircular and fully general. Environmentalism, anti-individualism, holism, analyticity, etc. provide additional hurdles. The paper closes with a discussion of the theory’s implications for the Wittgenstein-Kripke puzzle about rule-following and the Benacerraf problem concerning mathematical knowledge. (shrink)

Professor Fletcher challenges the traditional account of the development of tort doctrine as a shift from an unmoral standard of strict liability for directly causing harm to a moral standard based on fault. He then sets out two paradigms of liability to serve as constructs for understanding competing ideological viewpoints about the proper role of tort sanctions. He asserts that the paradigm of reciprocity, which looks only to the degree of risk imposed by the parties to a lawsuit on each (...) other, and to the existence of possible excusing conditions, provides greater protection of individual interests than the paradigm of reasonableness, which assigns liability instrumentally on the basis of a utilitarian calculus. Finally, Professor Fletcher examines stylistic differences between the two paradigms which may explain the modern preference for the paradigm of reasonableness. (shrink)

Modal intuitions are the primary source of modal knowledge but also of modal error. According to the theory of modal error in this paper, modal intuitions retain their evidential force in spite of their fallibility, and erroneous modal intuitions are in principle identifiable and eliminable by subjecting our intuitions to a priori dialectic. After an inventory of standard sources of modal error, two further sources are examined in detail. The first source - namely, the failure to distinguish between metaphysical possibility (...) and various kinds of epistemic possibility - turns out to be comparatively easy to untangle and poses little threat to intuition-driven philosophical investigation. The second source is the local misunderstanding of one's concepts . This pathology may be understood on analogy with a patient who is given a clean bill of health at his annual check-up, despite his having a cold at the time of the check-up: although the patient's health is locally disrupted, his overall health is sufficiently good to enable him to overcome the cold without external intervention. Even when our understanding of certain pivotal concepts has lapsed locally, our larger body of intuitions is sufficiently reliable to allow us, without intervention, to ferret out the modal errors resulting from this lapse of understanding by means of dialectic and/or a process of a priori reflection. This source of modal error, and our capacity to overcome it, has wide-ranging implications for philosophical method - including, in particular, its promise for disarming skepticism about the classical method of intuition-driven investigation itself. Indeed, it is shown that skeptical accounts of modal error are ultimately self-defeating. (shrink)

This paper demonstrates that there is an inconsistency in functionalism in psychology and philosophy of mind. Analogous inconsistencies can be expected in functionalisms in biology and social theory. (edited).

Abstract of a paper to be presented in an APA symposium on Classical Analysis, December 30, 1983, commenting on a paper by Ernest Sosa.

In the history of philosophy, especially its recent history, a number of definitions of necessity have been ventured. Most people, however, find these definitions either circular or subject to counterexamples. I will show that, given a broadly Fregean conception of properties, necessity does indeed have a noncircular counterexample-free definition.

Past research has identified a number of asymmetries based on moral judgments. Beliefs about what a person values, whether a person is happy, whether a person has shown weakness of will, and whether a person deserves praise or blame seem to depend critically on whether participants themselves find the agent's behavior to be morally good or bad. To date, however, the origins of these asymmetries remain unknown. The present studies examine whether beliefs about an agent's “true self” explain these observed (...) asymmetries based on moral judgment. Using the identical materials from previous studies in this area, a series of five experiments indicate that people show a general tendency to conclude that deep inside every individual there is a “true self” calling him or her to behave in ways that are morally virtuous. In turn, this belief causes people to hold different intuitions about what the agent values, whether the agent is happy, whether he or she has shown weakness of will, and whether he or she deserves praise or blame. These results not only help to answer important questions about how people attribute various mental states to others; they also contribute to important theoretical debates regarding how moral values may shape our beliefs about phenomena that, on the surface, appear to be decidedly non-moral in nature. (shrink)

The topic of a priori knowledge is approached through the theory of evidence. A shortcoming in traditional formulations of moderate rationalism and moderate empiricism is that they fail to explain why rational intuition and phenomenal experience count as basic sources of evidence. This explanatory gap is filled by modal reliabilism -- the theory that there is a qualified modal tie between basic sources of evidence and the truth. This tie to the truth is then explained by the theory of concept (...) possession: this tie is a consequence of what, by definition, it is to possess (i.e., to understand) one’s concepts. A corollary of the overall account is that the a priori disciplines (logic, mathematics, philosophy) can be largely autonomous from the empirical sciences. (shrink)

Os dois ensaios aqui traduzidos: “Uma visita a uma glândula pineal”, publicado originalmente em 21 de abril de 1713 no número 35 do Guardian e a “A glândula pineal (continuação)”, publicado no dia 25 de abril, no número 39, formam uma unidade não apenas pela referência a ideia de glândula pineal concebida por Descartes como ponto de interação entre a alma e o corpo, mas também pela forma literária e pelo pseudônimo comum. Eles fazem parte de um conjunto de quatorze (...) ensaios atribuídos a George Berkeley, reunidos e publicados pela primeira vez apenas em 1871, no volume III da edição organizada por A. C. Fraser. Os ensaios publicados no Guardian foram escritos durante a permanência de Berkeley em Londres em 1713, quando Jonathan Swift (1667-1745) e Richard Steele (1672-1729), seus conterrâneos, contribuiriam para lhe abrir caminho no ambiente literário inglês. O principal objetivo de Berkeley ao publicar os ensaios foi o de defender o teísmo cristão contra os “livre-pensadores” da época, assumidos como materialistas e ateus. A tradução aqui apresentada foi realizada com base na edição organizada por Luce e Jessop. The Works of George Berkeley Bishop of Cloyne. Luce, A. A. and Jessop, T. E. London and Edimburgh: Nelson, 1948, v. 7, 185-192. (shrink)

This paper offers a brand storytelling, that is a narratological account of Covid-19 pandemic’s emergence phase. By adopting a fictional ontological standpoint, the virus’ deploying media story-world is identified with a process of narrative spacing. Subsequently, the brand’s personality is analyzed as a narrative place brand. The narrative model that is put forward aims at outlining the main episodes that make up the virus’ brand personality as process and structural components (actors, settings, actions, relationships). A series of deep or ontological (...) metaphors are singled out as the core DNA of this place brand, by applying metaphorical modeling to the tropical articulation of Covid-19’s narrative. The virus’ kernel is identified with terror, as a menacing force that wipes out existing regimes of signification due to its uncertain motives, origins and operational mode. In this context, familiar urban spaces, cultural practices and intersubjective communications are redefined, repurposed and reprogrammed. This process is called terrorealization, as the desertification and metaphorical sublation of all prior territorial significations. This study contributes to the narrative sub-stream of place branding by approaching a globally relevant sociocultural phenomenon from a brand storytelling perspective. (shrink)

Recognition of the plasticity of development — from gene expression to neuroplasticity — is increasingly undermining the traditional distinction between structure and function, or anatomy and behavior. At the same time, dynamic systems theory — a set of tools and concepts drawn from the physical sciences — has emerged as a way of describing what Maurice Merleau-Ponty calls the “dynamic anatomy” of the living organism. This article surveys and synthesizes dynamic systems models of development from biology, neuroscience, and psychology in (...) order to propose an integrated account of growth, learning, and behavior. Key to this account is the concept of self-differentiation or symmetry-breaking. I argue that development can be understood as a cascade of symmetry-breaking events brought about by the ongoing interactions of multiple, nested, nonlinear dynamic systems whose self-organizing behaviors gradually alter their own anatomical conditions. I begin by introducing the concept of symmetry-breaking as a way of understanding anatomical development. I then extend this approach to motor development by arguing that the organism’s behavior grows along with its body, like a new organ. Finally, I argue that the organism’s behavior and its world grow together dialectically, each driving the other to become more complex and asymmetrical through its own increasing asymmetry. Thus development turns out to be a form of cognition or sense-making, and cognition a form of development. (shrink)

Written in the fourth century BCE, Philebus is likely one of Plato’s last Socratic dialogues. It is also famously difficult to read and understand. A multilayered inquiry into the nature of life, Philebus has drawn renewed interest from scholars in recent years. Yet, until now, the only English-language commentary available has been a work published in 1897. This much-needed new commentary, designed especially for philosophers and advanced students of ancient Greek, draws on up-to-date scholarship to expand our understanding of Plato’s (...) complex work. In his in-depth introduction, George Rudebusch places the Philebus in historical, philosophical, and linguistic context. As he explains, the dialogue deals with the question of whether a good life consists of pleasure or knowing. Yet its exploration of this question is riddled with ambiguity. With the goal of facilitating comprehension, particularly for students of philosophy, Rudebusch divides his commentary into twenty discrete subarguments. Within this framework, he elucidates the significance—and possible interpretations—of each passage and dissects their philological details. In particular, he analyzes how Plato uses inference indicators (that is, the Greek words for “therefore” and “because”) to establish the structure of the arguments, markers difficult to present in translation. A detailed and thorough commentary, this volume is both easy to navigate and conducive to new interpretations of one of Plato’s most intriguing dialogues. (shrink)

Despite Lyotard’s proclaimed end of metanarratives in a post-modern predicament, metanarratives appear to be making a comeback. This is the case for antinatalism, a relatively recent ideological formation or moral philosophical perspective that has spawned a new social movement with an active presence in social media. The organizational and structural aspects of NSMs render them amenable to being labeled as ‘post-modern’. In this context, the emergence of ideologies as moral philosophies, such as antinatalism, loom like an outsider, or like a (...) retro fissure in a plastic canvass. The reason is that antinatalism shares the holistic, fundamentalist and totalizing discursive traits of modernist metanarratives that were heralded by Lyotard (1984) as being outmoded in a post-modern condition. Yet, this metanarrative is also different in fundamental aspects from traditional metanarratives. These aspects pertain to its rhetorical self-reflexivity and to its pre-occupation with rooting the propounded arguments in empirical particulars, rather than in a metaphysical or transcendentalist realm. This new form of metanarrative I call metametanarrative as it constitutes a philosophical regression, so to speak, in a pre post-modernist cultural milieu. (shrink)