Results for 'Ilana Krausman Ben‐Amos'

495 found
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  1. The strength of loose concepts-boundary concepts, federative experimental strategies and disciplinary growth: the case of immunology.Ilana Löwy - 1990 - History of Science 30 (90):371-396.
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  2. Knowledge by constraint.Ben Holguín - 2021 - Philosophical Perspectives 35 (1):1-28.
    This paper considers some puzzling knowledge ascriptions and argues that they present prima facie counterexamples to credence, belief, and justification conditions on knowledge, as well as to many of the standard meta-semantic assumptions about the context-sensitivity of ‘know’. It argues that these ascriptions provide new evidence in favor of contextualist theories of knowledge—in particular those that take the interpretation of ‘know’ to be sensitive to the mechanisms of constraint.
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  3. Thinking, Guessing, and Believing.Ben Holguin - 2022 - Philosophers' Imprint 22 (1):1-34.
    This paper defends the view, put roughly, that to think that p is to guess that p is the answer to the question at hand, and that to think that p rationally is for one’s guess to that question to be in a certain sense non-arbitrary. Some theses that will be argued for along the way include: that thinking is question-sensitive and, correspondingly, that ‘thinks’ is context-sensitive; that it can be rational to think that p while having arbitrarily low credence (...)
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  4. Lying and knowing.Ben Holguín - 2019 - Synthese 198 (6):5351-5371.
    This paper defends the simple view that in asserting that p, one lies iff one knows that p is false. Along the way it draws some morals about deception, knowledge, Gettier cases, belief, assertion, and the relationship between first- and higher-order norms.
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  5. Libertarianism and Conjoined Twins.Amos Wollen - 2022 - Philosophia 50 (4):2183-2192.
    This paper presents a new challenge for libertarianism. The problem, in a nutshell, is that libertarianism appears to self-destruct in cases where conjoined twins—who share body parts—disagree over what to do with them. The problem is explored, and some solutions are proposed. The verdict is that accepting any of them will make libertarianism harder to defend.
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  6. The Paradox of Ambivalent Human Interest in Innocent Asouzu’s Complementary Ethics: A Critical Inquiry.Patrick Effiong Ben - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (2):89-108.
    In this paper, I argue that the cause of morally self-defeating acts at the collective level is greed and, at the individual level, an unrestrained impulse for pleasure beyond Innocent Asouzu’s primordial instinct for self-preservation and ignorance. In investigating why humans act in self-defeating ways, Asouzu came up with two possible factors responsible for self-defeating acts: The primordial instinct for selfpreservation and ignorance. Besides Asouzu’s explanation, I here argue that the problem of self-defeating acts goes beyond the primordial instinct for (...)
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  7. Data Mining in the Context of Legality, Privacy, and Ethics.Amos Okomayin, Tosin Ige & Abosede Kolade - 2023 - International Journal of Research and Innovation in Applied Science 10 (Vll):10-15.
    Data mining possess a significant threat to ethics, privacy, and legality, especially when we consider the fact that data mining makes it difficult for an individual or consumer (in the case of a company) to control accessibility and usage of his data. Individuals should be able to control how his/ her data in the data warehouse is being access and utilize while at the same time providing enabling environment which enforces legality, privacy and ethicality on data scientists, or data engineer (...)
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  8. Ambient Technology & Intelligence.Amos Okomayin & Tosin Ige - forthcoming - International Journal of Research and Innovation in Applied Science.
    Today, we have a mixture of young and older individuals, people with special needs, and people who can care for themselves. Over 1 billion people are estimated to be disabled; this figure corresponds to about 15% of the world's population, with 3.8% (approximately 190 million people) accounting for people aged 15 and up (Organization, 2011). The number of people with disabilities is upward due to the increase in chronic health conditions and many other things. These and other factors have made (...)
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  9. Whole-Life Welfarism.Ben Bramble - 2014 - American Philosophical Quarterly 51 (1):63-74.
    In this paper, I set out and defend a new theory of value, whole-life welfarism. According to this theory, something is good only if it makes somebody better off in some way in his life considered as a whole. By focusing on lifetime, rather than momentary, well-being, a welfarist can solve two of the most vexing puzzles in value theory, The Badness of Death and The Problem of Additive Aggregation.
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  10. Institutional Approaches to Research Integrity in Ghana.Amos K. Laar, Barbara K. Redman, Kyle Ferguson & Arthur Caplan - 2020 - Science and Engineering Ethics 26 (6):3037-3052.
    Research misconduct remains an important problem in health research despite decades of local, national, regional, and international efforts to eliminate it. The ultimate goal of every health research project, irrespective of setting, is to produce trustworthy findings to address local as well as global health issues. To be able to lead or participate meaningfully in international research collaborations, individual and institutional capacities for research integrity are paramount. Accordingly, this paper concerns itself not only with individuals’ research skills but also with (...)
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  11. The truth behind conscientious objection in medicine.Nir Ben-Moshe - 2019 - Journal of Medical Ethics 45 (6):404-410.
    Answers to the questions of what justifies conscientious objection in medicine in general and which specific objections should be respected have proven to be elusive. In this paper, I develop a new framework for conscientious objection in medicine that is based on the idea that conscience can express true moral claims. I draw on one of the historical roots, found in Adam Smith’s impartial spectator account, of the idea that an agent’s conscience can determine the correct moral norms, even if (...)
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  12. Making sense of Smith on sympathy and approbation: other-oriented sympathy as a psychological and normative achievement.Nir Ben-Moshe - 2020 - British Journal for the History of Philosophy 28 (4):735-755.
    Two problems seem to plague Adam Smith’s account of sympathy and approbation in The Theory of Moral Sentiments (TMS). First, Smith’s account of sympathy at the beginning of TMS appears to be inconsistent with the account of sympathy at the end of TMS. In particular, it seems that Smith did not appreciate the distinction between ‘self-oriented sympathy’ and ‘other-oriented sympathy’, that is, between imagining being oneself in the actor’s situation and imagining being the actor in the actor’s situation. Second, Smith’s (...)
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  13. A ‘Circulation Model’ of Education: A Response to Challenges of Education at the New University.Amos Keestra & Machiel Keestra - 2015 - Krisis: Journal for Contemporary Philosophy 2015 (2):90-98.
    The protests at the Universiteit van Amsterdam (UvA) that began in November 2014 as a reaction to severe cuts in the department of humanities have sparked a broad debate nationally and even internationally about the future of the university and the values and ideals that should define it. It turned out that dissatisfaction was much more widespread in different parts of the university than some had previously thought, and many turned out to share the concerns first put forward in the (...)
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  14. Might there be a medical conscience?Nir Ben-Moshe - 2019 - Bioethics 33 (7):835-841.
    I defend the feasibility of a medical conscience in the following sense: a medical professional can object to the prevailing medical norms because they are incorrect as medical norms. In other words, I provide an account of conscientious objection that makes use of the idea that the conscience can issue true normative claims, but the claims in question are claims about medical norms rather than about general moral norms. I further argue that in order for this line of reasoning to (...)
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  15. The internal morality of medicine: a constructivist approach.Nir Ben-Moshe - 2019 - Synthese 196 (11):4449-4467.
    Physicians frequently ask whether they should give patients what they want, usually when there are considerations pointing against doing so, such as medicine’s values and physicians’ obligations. It has been argued that the source of medicine’s values and physicians’ obligations lies in what has been dubbed “the internal morality of medicine”: medicine is a practice with an end and norms that are definitive of this practice and that determine what physicians ought to do qua physicians. In this paper, I defend (...)
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  16. Two Ways to Kill a Patient.Ben Bronner - 2018 - Journal of Medicine and Philosophy 43 (1):44-63.
    According to the Standard View, a doctor who withdraws life-sustaining treatment does not kill the patient but rather allows the patient to die—an important distinction, according to some. I argue that killing can be understood in either of two ways, and given the relevant understanding, the Standard View is insulated from typical criticisms. I conclude by noting several problems for the Standard View that remain to be fully addressed.
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  17. A New Way to Oppose Abortion.Amos Wollen - forthcoming - Journal of Value Inquiry:1-13.
    Hilary Yancey has recently defended the view that for the duration of pregnancy, the mother’s body (or much of it) is literally part of the foetus. I argue that if she’s right, then a venerable tradition of pro-choice arguments will become much harder to defend.
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  18. Why Decision-making Capacity Matters.Ben Schwan - 2021 - Journal of Moral Philosophy 19 (5):447-473.
    Decision-making Capacity matters to whether a patient’s decision should determine her treatment. But why it matters in this way isn’t clear. The standard story is that dmc matters because autonomy matters. And this is thought to justify dmc as a gatekeeper for autonomy – whereby autonomy concerns arise if but only if a patient has dmc. But appeals to autonomy invoke two distinct concerns: concern for authenticity – concern that a choice is consistent with an individual’s commitments; and concern for (...)
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  19. Vagueness and Family Resemblance.Hanoch Ben-Yami - 2017 - In Hans-Johann Glock & John Hyman (eds.), A Companion to Wittgenstein. Chichester, West Sussex, UK: Wiley-Blackwell. pp. 407-419.
    Ben-Yami presents Wittgenstein’s explicit criticism of the Platonic identification of an explanation with a definition and the alternative forms of explanation he employed. He then discusses a few predecessors of Wittgenstein’s criticisms and the Fregean background against which he wrote. Next, the idea of family resemblance is introduced, and objections answered. Wittgenstein’s endorsement of vagueness and the indeterminacy of sense are presented, as well as the open texture of concepts. Common misunderstandings are addressed along the way. Wittgenstein’s ideas, as is (...)
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  20. Educating for Intellectual Virtue: a critique from action guidance.Ben Kotzee, J. Adam Carter & Harvey Siegel - 2019 - Episteme:1-23.
    Virtue epistemology is among the dominant influences in mainstream epistemology today. An important commitment of one strand of virtue epistemology – responsibilist virtue epistemology (e.g., Montmarquet 1993; Zagzebski 1996; Battaly 2006; Baehr 2011) – is that it must provide regulative normative guidance for good thinking. Recently, a number of virtue epistemologists (most notably Baehr, 2013) have held that virtue epistemology not only can provide regulative normative guidance, but moreover that we should reconceive the primary epistemic aim of all education as (...)
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  21. Conscientious Objection in Medicine: Making it Public.Nir Ben-Moshe - 2020 - HEC Forum 33 (3):269-289.
    The literature on conscientious objection in medicine presents two key problems that remain unresolved: Which conscientious objections in medicine are justified, if it is not feasible for individual medical practitioners to conclusively demonstrate the genuineness or reasonableness of their objections? How does one respect both medical practitioners’ claims of conscience and patients’ interests, without leaving practitioners complicit in perceived or actual wrongdoing? My aim in this paper is to offer a new framework for conscientious objections in medicine, which, by bringing (...)
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  22. “They're Not True Humans:” Beliefs about Moral Character Drive Denials of Humanity.Ben Phillips - 2022 - Cognitive Science 46 (2):e13089.
    A puzzling feature of paradigmatic cases of dehumanization is that the perpetrators often attribute uniquely human traits to their victims. This has become known as the “paradox of dehumanization.” We address the paradox by arguing that the perpetrators think of their victims as human in one sense, while denying that they are human in another sense. We do so by providing evidence that people harbor a dual character concept of humanity. Research has found that dual character concepts have two independent (...)
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  23. Meeting the Evil God Challenge.Ben Page & Max Baker-Hytch - 2020 - Pacific Philosophical Quarterly 101 (3):489-514.
    The evil God challenge is an argumentative strategy that has been pursued by a number of philosophers in recent years. It is apt to be understood as a parody argument: a wholly evil, omnipotent and omniscient God is absurd, as both theists and atheists will agree. But according to the challenge, belief in evil God is about as reasonable as belief in a wholly good, omnipotent and omniscient God; the two hypotheses are roughly epistemically symmetrical. Given this symmetry, thesis belief (...)
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  24. Apocalypse Without God: Apocalyptic Thought, Ideal Politics, and the Limits of Utopian Hope.Ben Jones - 2022 - New York: Cambridge University Press.
    Apocalypse, it seems, is everywhere. Preachers with vast followings proclaim the world's end and apocalyptic fears grip even the non-religious amid climate change, pandemics, and threats of nuclear war. But as these ideas pervade popular discourse, grasping their logic remains elusive. Ben Jones argues that we can gain insight into apocalyptic thought through secular thinkers. He starts with a puzzle: Why would secular thinkers draw on Christian apocalyptic beliefs--often dismissed as bizarre--to interpret politics? The apocalyptic tradition proves appealing in part (...)
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  25. Story Size.Ben Blumson - 2015 - Philosophical Papers 44 (2):121-137.
    The shortest stories are zero words long. There is no maximum length.
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  26. Painlessly Killing Predators.Ben Bramble - 2020 - Journal of Applied Philosophy 38 (2):217-225.
    Animals suffer harms not only in human captivity but in the wild as well. Some of these latter harms are due to humans, but many of them are not. Consider, for example, the harms of predation, i.e. of being hunted, killed, and eaten by other animals. Should we intervene in nature to prevent these harms? In this article, I consider two possible ways in which we might do so: (1) by herbivorising predators (i.e. genetically modify them so that their offspring (...)
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  27. Act Utilitarianism.Ben Eggleston - 2014 - In Ben Eggleston & Dale E. Miller (eds.), The Cambridge Companion to Utilitarianism. New York: Cambridge University Press. pp. 125-145.
    An overview (about 8,000 words) of act utilitarianism, covering the basic idea of the theory, historical examples, how it differs from rule utilitarianism and motive utilitarianism, supporting arguments, and standard objections. A closing section provides a brief introduction to indirect utilitarianism (i.e., a Hare- or Railton-style view distinguishing between a decision procedure and a criterion of rightness).
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  28. Is Death Bad for a Cow?Ben Bradley - 2015 - In Tatjana Višak & Robert Garner (eds.), The Ethics of Killing Animals. New York: Oxford University Press USA. pp. 51-64.
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  29. Unknown pleasures.Ben Bramble - 2020 - Philosophical Studies 177 (5):1333-1344.
    According to attitudinal theories of pleasure and pain, what makes a given sensation count as a pleasure or a pain is just the attitudes of the experiencing agent toward it. In a previous article, I objected to such theories on the grounds that they cannot account for pleasures and pains whose subjects are entirely unaware of them at the time of experience. Recently, Chris Heathwood and Fred Feldman, the two leading contemporary defenders of attitudinal theories, have responded to this objection, (...)
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  30. The Roots of Racial Categorization.Ben Phillips - 2021 - Review of Philosophy and Psychology 13 (1):151-175.
    I examine the origins of ordinary racial thinking. In doing so, I argue against the thesis that it is the byproduct of a unique module. Instead, I defend a pluralistic thesis according to which different forms of racial thinking are driven by distinct mechanisms, each with their own etiology. I begin with the belief that visible features are diagnostic of race. I argue that the mechanisms responsible for face recognition have an important, albeit delimited, role to play in sustaining this (...)
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  31. Responsibility amid the social determinants of health.Ben Schwan - 2020 - Bioethics 35 (1):6-14.
    It is natural to think that there is a tight connection between whether someone is responsible for some outcome and whether it is appropriate to hold her accountable for that outcome. And this natural thought naturally extends to health: if someone is responsible for her health, then, all else being equal, she is accountable for it. Given this, some have thought that responsibility for health has an important role to play in distributing the benefits and burdens of healthcare. But there (...)
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  32. Pascal’s Wager: a Reason to Hesitate.Amos Wollen - 2022 - Philosophia 50 (5):2743-2750.
    One version of Pascal’s Wager says we should commit to, or cultivate belief in, whatever religion we think is most likely to bring us eternal joy. I pose a reductio for this version of the Wager. After exploring some ways the Pascalian might respond, the verdict is that it provides some reason to suspect that somewhere, somehow, the Wager goes wrong.
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  33. Knowledge in the face of conspiracy conditionals.Ben Holguín - 2020 - Linguistics and Philosophy 44 (3):737-771.
    A plausible principle about the felicitous use of indicative conditionals says that there is something strange about asserting an indicative conditional when you know whether its antecedent is true. But in most contexts there is nothing strange at all about asserting indicative conditionals like ‘If Oswald didn’t shoot Kennedy, then someone else did’. This paper argues that the only compelling explanation of these facts requires the resources of contextualism about knowledge.
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  34. The right not to know and the obligation to know.Ben Davies - 2020 - Journal of Medical Ethics 46 (5):300-303.
    There is significant controversy over whether patients have a ‘right not to know’ information relevant to their health. Some arguments for limiting such a right appeal to potential burdens on others that a patient’s avoidable ignorance might generate. This paper develops this argument by extending it to cases where refusal of relevant information may generate greater demands on a publicly funded healthcare system. In such cases, patients may have an ‘obligation to know’. However, we cannot infer from the fact that (...)
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  35. A New Defense of Hedonism about Well-Being.Ben Bramble - 2016 - Ergo: An Open Access Journal of Philosophy 3.
    According to hedonism about well-being, lives can go well or poorly for us just in virtue of our ability to feel pleasure and pain. Hedonism has had many advocates historically, but has relatively few nowadays. This is mainly due to three highly influential objections to it: The Philosophy of Swine, The Experience Machine, and The Resonance Constraint. In this paper, I attempt to revive hedonism. I begin by giving a precise new definition of it. I then argue that the right (...)
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  36. Deception by topic choice: How discussion can mislead without falsehood.Ben Cross - 2021 - Metaphilosophy 52 (5):696-709.
    This article explains and defends a novel idea about how people can be misled by a discussion topic, even if the discussion itself does not explicitly involve the making of false claims. The crucial aspect of this idea is that people are liable to infer, from the fact that a particular topic is being discussed, that this topic is important. As a result, they may then be led to accept certain beliefs about the state of the world they consider necessary (...)
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  37. Relationally Responsive Expert Trustworthiness.Ben Almassi - 2022 - Social Epistemology 36 (5):576-585.
    Social epistemologists often operationalize the task of indirectly assessing experts’ trustworthiness to identifying whose beliefs are more reliably true on matters in an area of expertise. Not only does this neglect the philosophically rich space between belief formation and testimonial utterances, it also reduces trustworthiness to reliability. In ethics of trust, by contrast, explicitly relational views of trust include things like good will and responsiveness. One might think that relational aspects can be safely set aside for social epistemology of trust (...)
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  38. Pandemic Ethics: 8 Big Questions of COVID-19.Ben Bramble - 2020 - Sydney: Bartleby Books.
    A clear and provocative introduction to the ethics of COVID-19, suitable for university-level students, academics, and policymakers, as well as the general reader. It is also an original contribution to the emerging literature on this important topic. The author has made it available Open Access, so that it can be downloaded and read for free by all those who are interested in these issues. Key features include: -/- A neat organisation of the ethical issues raised by the pandemic. An exploration (...)
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  39. Darwin’s “horrid” Doubt, in Context.Amos Wollen - 2021 - History and Philosophy of the Life Sciences 43 (1):1-12.
    Proponents of Alvin Plantinga’s evolutionary argument against Naturalism often quote Charles Darwin’s 22 April 1881 letter to William Graham to imply Darwin worried that his theory of evolution committed its adherents to some sort of global skepticism. This niggling epistemic worry has, therefore, been dubbed ‘Darwin’s Doubt’. But this gets Darwin wrong. After combing through Darwin’s correspondence and autobiographical writings, the author maintains that Darwin only worried that evolution might cause us to doubt particularly abstruse metaphysical and theological beliefs, and (...)
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  40. Machine morality, moral progress, and the looming environmental disaster.Ben Kenward & Thomas Sinclair - forthcoming - Cognitive Computation and Systems.
    The creation of artificial moral systems requires us to make difficult choices about which of varying human value sets should be instantiated. The industry-standard approach is to seek and encode moral consensus. Here we argue, based on evidence from empirical psychology, that encoding current moral consensus risks reinforcing current norms, and thus inhibiting moral progress. However, so do efforts to encode progressive norms. Machine ethics is thus caught between a rock and a hard place. The problem is particularly acute when (...)
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  41. Hume's general point of view: A two‐stage approach.Nir Ben-Moshe - 2020 - Pacific Philosophical Quarterly 101 (3):431-453.
    I offer a novel two-stage reconstruction of Hume’s general-point-of-view account, modeled in part on his qualified-judges account in ‘Of the Standard of Taste.’ In particular, I argue that the general point of view needs to be jointly constructed by spectators who have sympathized with (at least some of) the agents in (at least some of) the actor’s circles of influence. The upshot of the account is two-fold. First, Hume’s later thought developed in such a way that it can rectify the (...)
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  42. Police-Generated Killings: The Gap between Ethics and Law.Ben Jones - 2022 - Political Research Quarterly 75 (2):366-378.
    This article offers a normative analysis of some of the most controversial incidents involving police—what I call police-generated killings. In these cases, bad police tactics create a situation where deadly force becomes necessary, becomes perceived as necessary, or occurs unintentionally. Police deserve blame for such killings because they choose tactics that unnecessarily raise the risk of deadly force, thus violating their obligation to prioritize the protection of life. Since current law in the United States fails to ban many bad tactics, (...)
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  43. The Lady and the Stamp.Amos Wollen - 2021 - The Journal of Ayn Rand Studies 21 (2):230-239.
    In 1999, the U.S. Postal Service issued the Ayn Rand commemorative stamp, an out-of-place addition to their long-running Literary Arts series. This article tells the story of the stamp—how it came to be and why.
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  44. Rand on the Atonement A Critique.Amos Wollen - 2021 - The Journal of Ayn Rand Studies 21 (1):31-41.
    In March 1964, Ayn Rand sat down for an interview with Playboy. In it, Rand argued that Christ's atoning sacrifice—if it happened—was morally wrong. The author contends that Rand made a bad argument. Depending on how her words are interpreted, Rand's argument for the immorality of Christ's atonement was based on (a) at least one false premise or (b) a “bait-and-switch” fallacy. Either way, the argument fails and should be abandoned.
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  45. Police Ethics after Ferguson.Ben Jones & Eduardo Mendieta - 2021 - In Ben Jones & Eduardo Mendieta (eds.), The Ethics of Policing: New Perspectives on Law Enforcement. New York: NYU Press. pp. 1-22.
    In 2014, questionable police killings of Eric Garner, Michael Brown, and Tamir Rice sparked mass protests and put policing at the center of national debate. Mass protests erupted again in 2020 after the brutal police killing of George Floyd. These and other incidents have put a spotlight on a host of issues that threaten the legitimacy of policing—excessive force, racial bias, over-policing of marginalized communities, historic injustices that remain unaddressed, and new technology that increases police powers. This introduction gives an (...)
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  46. Shared intentionality and the representation of groups; or, how to build a socially adept robot.Ben Phillips - 2022 - Behavioral and Brain Sciences 45.
    Pietraszewski provides a compelling case that representations of certain interaction-types are the “cognitive primitives” that allow all tokens of group-in-conflict to be represented within the mind. Here, I argue that the folk concept GROUP encodes shared intentions and goals as more central than these interaction-types, and that providing a computational theory of social groups will be more difficult than Pietraszewski envisages.
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  47. Entitativity and implicit measures of social cognition.Ben Phillips - 2021 - Mind and Language 37 (5):1030-1047.
    I argue that in addressing worries about the validity and reliability of implicit measures of social cognition, theorists should draw on research concerning “entitativity perception.” In brief, an aggregate of people is perceived as highly “entitative” when its members exhibit a certain sort of unity. For example, think of the difference between the aggregate of people waiting in line at a bank versus a tight-knit group of friends: The latter seems more “groupy” than the former. I start by arguing that (...)
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  48. Extension and Self-Connection.Ben Blumson & Manikaran Singh - 2021 - Logic and Logical Philosophy 30 (3):435-59.
    If two self-connected individuals are connected, it follows in classical extensional mereotopology that the sum of those individuals is self-connected too. Since mainland Europe and mainland Asia, for example, are both self-connected and connected to each other, mainland Eurasia is also self-connected. In contrast, in non-extensional mereotopologies, two individuals may have more than one sum, in which case it does not follow from their being self-connected and connected that the sum of those individuals is self-connected too. Nevertheless, one would still (...)
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  49. A Defense of Temporal Well-Being.Ben Bradley - 2021 - Res Philosophica 98 (1):117-123.
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  50. The Logical Contingency of Identity.Hanoch Ben-Yami - 2018 - European Journal of Analytic Philosophy 14 (2):5-10.
    I show that intuitive and logical considerations do not justify introducing Leibniz’s Law of the Indiscernibility of Identicals in more than a limited form, as applying to atomic formulas. Once this is accepted, it follows that Leibniz’s Law generalises to all formulas of the first-order Predicate Calculus but not to modal formulas. Among other things, identity turns out to be logically contingent.
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