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Ian James Kidd
Nottingham University
  1.  26
    Mary Midgley on Our Need for (Good) Philosophy.Ian James Kidd - 2018 - Women in Parenthesis.
    Mary Midgley argued that philosophy was a necessity, not a luxury. It's difficulties lie partly in the fact that, when doing it, we are struggling not only against the difficulty of the subject matter, but also certain tendencies within ourselves. I focus on two - one-way reductionism and myopic specialisation.
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  2.  72
    Deep Epistemic Vices.Ian James Kidd - 2018 - Journal of Philosophical Research 43:43-67..
    Although the discipline of vice epistemology is only a decade old, the broader project of studying epistemic vices and failings is much older. This paper argues that contemporary vice epistemologists ought to engage more closely with these earlier projects. After sketching some general arguments in section one, I then turn to deep epistemic vices: ones whose identity and intelligibility depends on some underlying conception of human nature or the nature of reality. The final section then offers a case study from (...)
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  3.  37
    'Following the Way of Heaven': Exemplarism, Emulation, and Daoism.Ian James Kidd - forthcoming - Journal of the American Philosophical Association.
    Many ancient traditions recognise certain people as exemplars of virtue. I argue that some of these traditions incorporate a 'cosmic' mode of emulation, where certain of the qualities or aspects of the grounds or source of the world manifest, in human form, as virtues. If so, the ultimate objection of emulation is not a human being. I illustrate this with the forms of Daoist exemplarity found in the Book of Zhuangzi, and end by considering the charge that the aspiration to (...)
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  4.  92
    Exemplars, Ethics, and Illness Narratives.Ian James Kidd - 2017 - Theoretical Medicine and Bioethics 38 (4):323-334.
    Many people report that reading first-person narratives of the experience of illness can be morally instructive or educative. But although they are ubiquitous and typically sincere, the precise nature of such educative experiences is puzzling—for those narratives typically lack the features that modern philosophers regard as constitutive of moral reason. I argue that such puzzlement should disappear, and the morally educative power of illness narratives explained, if one distinguishes two different styles of moral reason: an inferentialist style that generates the (...)
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  5.  24
    Review of David E. Cooper, "Animals and Misanthropy" (Routledge, 2018). [REVIEW]Ian James Kidd - forthcoming - Philosophy.
    A review of David E. Cooper's book, "Animals and Misanthropy", which argues that reflection on awful treatment of animals justifies a negative critical judgment on human life and culture.
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  6.  67
    Adversity, Wisdom, and Exemplarism.Ian James Kidd - 2018 - Journal of Value Inquiry 52 (4):379-393.
    According to a venerable ideal, the core aim of philosophical practice is wisdom. The guiding concern of the ancient Greek, Indian, and Chinese traditions was the nature of the good life for human beings and the nature of reality. Central to these traditions is profound recognition of the subjection to adversities intrinsic to human life. I consider paradigmatic exemplars of wisdom, from ancient Western and Asian traditions, and the ways that experiences of adversity shaped their life. The suggestion is that (...)
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  7.  13
    Review of Nicolas Bommarito, "Inner Virtue".Ian James Kidd - forthcoming - Philosophical Quarterly.
    A review of Nicolas Bommarito's book, "Inner Virtue", which argues persuasively that our "inner states" - emotions, pleasures, attentional habits - can be virtuous if they manifest what he calls our "moral concerns".
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  8.  24
    Healthcare Practice, Epistemic Injustice, and Naturalism.Ian James Kidd & Havi Carel - 2018 - Royal Institute of Philosophy Supplement 84:1-23.
    Ill persons suffer from a variety of epistemically-inflected harms and wrongs. Many of these are interpretable as specific forms of what we dub pathocentric epistemic injustices, these being ones that target and track ill persons. We sketch the general forms of pathocentric testimonial and hermeneutical injustice, each of which are pervasive within the experiences of ill persons during their encounters in healthcare contexts and the social world. What’s epistemically unjust might not be only agents, communities and institutions, but the theoretical (...)
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  9.  23
    Animals, Misanthropy, and Humanity.Ian James Kidd - forthcoming - Journal of Animal Ethics.
    David. E. Cooper’s claim in Animals and Misanthropy is that honest reflection on the ways human beings treat and compare with animals encourages a dark, misanthropic judgment on humankind. Treatment of animals manifests a range of vices and failings that are ubiquitous and entrenched in our practices, institutions, and forms of life, organized by Cooper into five clusters. Moreover, comparisons of humans and animals reveals both affinities and similarities, including a crucial difference that animals are capable of virtues while being (...)
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  10.  65
    Epistemic Vices in Public Debate: The Case of New Atheism.Ian James Kidd - 2017 - In Christopher Cotter & Philip Quadrio (eds.), New Atheism's Legacy: Critical Perspectives From Philosophy and the Social Sciences. Dordrecht: Springer. pp. 51-68..
    Although critics often argue that the new atheists are arrogant, dogmatic, closed-minded and so on, there is currently no philosophical analysis of this complaint - which I will call 'the vice charge' - and no assessment of whether it is merely a rhetorical aside or a substantive objection in its own right. This Chapter therefore uses the resources of virtue epistemology to articulate this ' vice charge' and to argue that critics are right to imply that new atheism is intrinsically (...)
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  11.  24
    Review of Paul Feyerabend, Philosophy of Nature.Ian James Kidd - forthcoming - Journal of the Philosophy of History.
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  12.  65
    Feyerabend, Pluralism, and Parapsychology.Ian James Kidd - 2018 - Bulletin of the Parapsychological Association 5 (1):5-9.
    Feyerabend is well-known as a pluralist, and notorious for his defences of, and sympathetic references to, heterodox subjects, such as parapsychology. Focusing on the latter, I ask how we should understand the relationship between the pluralism and the defences, drawing on Marcello Truzzi's and Martin Gardner's remarks on Feyerabend along the way.
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  13.  57
    Epistemic Courage and the Harms of Epistemic Life.Ian James Kidd - forthcoming - In Heather Battaly (ed.), The Routledge Handbook to Virtue Epistemology. New York: Routledge. pp. 244-255.
    Since subjection to harm is an intrinsic feature of our social and epistemic lives, there is a perpetual need for individual and collective agents with the virtue of epistemic courage. In this chapter, I survey some of the main issues germane to this virtue, such as the nature of courage and of harm, the range of epistemic activities that can manifest courage, and the status of epistemic courage as a collective and as a professional virtue.
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  14.  55
    Epistemic Corruption and Education.Ian James Kidd - forthcoming - Episteme:1-16.
    I argue that, although education should have positive effects on students’ epistemic character, it is often actually damaging, having bad effects. Rather than cultivating virtues of the mind, certain forms of education lead to the development of the vices of the mind - it is therefore epistemically corrupting. After sketching an account of that concept, I offer three illustrative case studies.
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  15.  46
    Confucianism, Curiosity, and Moral Self-Cultivation.Ian James Kidd - forthcoming - In Ilhan Inan, Lani Watson, Safiye Yigit & Dennis Whitcomb (eds.), The Moral Psychology of Curiosity. New York: Rowman & Littlefield. pp. 00-00.
    I propose that Confucianism incorporates a latent commitment to the closely related epistemic virtues of curiosity and inquisitiveness. Confucian praise of certain people, practices, and dispositions is only fully intelligible if these are seen as exercises and expressions of epistemic virtues, of which curiosity and inquisitiveness are the obvious candidates. My strategy is to take two core components of Confucian ethical and educational practice and argue that each presupposes a specific virtue. To have and to express a ‘love of learning’ (...)
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  16.  44
    Spiritual Exemplars.Ian James Kidd - 2018 - International Journal of Philosophy and Theology 79 (4):410-424.
    This paper proposes that spiritual persons are an excellent focus for the study of 'living religion' and offers a methodology for doing so. By ‘spiritual persons’, I have in mind both exemplary figures – like Jesus or the Buddha – and the multitude of ‘ordinary’ spiritual persons whose lives are led in aspiration to the spiritual goods the exemplars manifest (enlightenment, say, or holiness). I start with Linda Zagzebski's recent argument that moral persuasion primarily occurs through encounters with exemplars of (...)
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  17.  5
    Admiration, Attraction, and the Aesthetics of Exemplarity.Ian James Kidd - forthcoming - Journal of Moral Education.
    The aim of this paper is to show that an aesthetics of exemplarity could be a useful component of projects of moral self-cultivation. Using some in Linda Zagzebski's exemplarism, I describe a distinctive, aesthetically-inflected mode of admiration called moral attraction whose object is the inner beauty of a persn - the expression of the 'inner' virtues or excellences of character of a person in 'outer' forms of bodily comportment that are experienced, by others, as beautiful. I then argue that certain (...)
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  18.  18
    ‘“What’s So Great About Science?” Feyerabend on the Ideological Use and Abuse of Science.Ian James Kidd - 2016 - In Elena Aronova & Simone Turchetti (eds.), Science Studies during the Cold War and Beyond. Basingstoke: Palgrave-Macmillan. pp. 55-76.
    It is very well known that from the late-1960s onwards Feyerabend began to radically challenge some deeply-held ideas about the history and methodology of the sciences. It is equally well known that, from around the same period, he also began to radically challenge wider claims about the value and place of the sciences within modern societies, for instance by calling for the separation of science and the state and by questioning the idea that the sciences served to liberate and ameliorate (...)
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  19.  20
    Receptivity to Mystery.Ian James Kidd - 2012 - European Journal for Philosophy of Religion 4 (3):51-68.
    The cultivation of receptivity to the mystery of reality is a central feature of many religious and philosophical traditions, both Western and Asian. This paper considers two contemporary accounts of receptivity to mystery – those of David E. Cooper and John Cottingham – and considers them in light of the problem of loss of receptivity. I argue that a person may lose their receptivity to mystery by embracing what I call a scientistic stance, and the paper concludes by offering two (...)
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  20.  54
    Reawakening to Wonder: Wittgenstein, Feyerabend, and Scientism.Ian James Kidd - 2018 - In Jonathan Beale & Ian James Kidd (eds.), Wittgenstein and Scientism. London: Routledge. pp. 101-115.
    My aim in this chapter is to reconstruct Feyerabend’s anti-scientism by comparing it with the similar critiques of one of his main philosophical influences – Ludwig Wittgenstein. I argue that they share a common conception of scientism that gathers around a concern that it erodes a sense of wonder or mystery required for a full appreciation of human existence – a sense that Feyerabend, like Wittgenstein, characterised in terms of the ‘mystical’.
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  21.  50
    Educating for Intellectual Humility.Ian James Kidd - 2015 - In Jason Baehr (ed.), Educating for Intellectual Virtues: Applying Virtue Epistemology to Educational Theory and Practice. London: Routledge. pp. 54-70.
    I offer an account of the virtue of intellectual humility, construed as a pair of dispositions enabling proper management of one's intellectual confidence. I then show its integral role in a range of familiar educational practices and concerns, and finally describe how certain entrenched educational attitudes and conceptions marginalise or militate against the cultivation and exercise of this virtue.
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  22.  32
    Confidence, Humility, and Hubris in Nineteenth Century Philosophies.Ian James Kidd - 2017 - In Herman Paul & Jeroen van Dongen (eds.), Epistemic Virtues in the Sciences and the Humanities (Dordrecht:). Springer. pp. 11-25.
    Most historians explains changes in conceptions of the epistemic virtues and vices in terms of social and historical developments. I argue that such approaches, valuable as they are, neglect the fact that certain changes also reflect changes in metaphysical sensibilities. Certain epistemic virtues and vices are defined relative to an estimate of our epistemic situation that is, in turn, defined by a broader vision or picture of the nature of reality. I defend this claim by charting changing conceptions of the (...)
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  23.  9
    Robert A. Hinde. Why Gods Persist: A~Scientific Approach to Religion 2nd Ed., Routledge, 2010.Ian James Kidd - 2013 - European Journal for Philosophy of Religion 5 (2):172--175.
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  24.  11
    Emotion, Religious Practice, and Cosmopolitan Secularism.Ian James Kidd - 2014 - Religious Studies 50 (2):139-156.
    I challenge the 'cosmopolitan secularist' claim that the moral resources of a religion could be both preserved by and employed within a secular society whose members lack emotional commitment to and practical engagement with the religions in question. The moral resources of religion are only fully available to those authentically participate in religious practices and communities - something secularists, no matter how cosmopolitan, can achieve. I conclude that cosmopolitan secularism cannot fulfil its promise to preserve the moral resources of religion (...)
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