Recent epistemology offers an account of what it is to know other persons. Such views hold promise for illuminating several issues in philosophy of religion, and for advancing a distinctive approach to religious epistemology. This paper develops an account of interpersonal knowledge, and clarifies its relation to propositional and qualitative knowledge. I then turn to our knowledge of God and God's knowledge of us, and compare my account of interpersonal knowledge with important work (...) by Eleonore Stump on "Franciscan" knowledge. I examine how interpersonal knowledge may figure in liturgical practice, in diffusing the problem of divine hiddenness, and in motivating a novel understanding of divine love. I also explore the possibility of epistemic injustice arising from dismissal or neglect of our religious testimony to one another, or of divine testimony to humanity, focusing specifically on the import of interpersonal knowledge. (shrink)

What is it to know someone? Epistemologists rarely take up this question, though recent developments make such inquiry possible and desirable. This paper advances an account of how such interpersonal knowledge goes beyond mere propositional and qualitative knowledge about someone, giving a central place to second-personal treatment. It examines what such knowledge requires, and what makes it distinctive within epistemology as well as socially. It assesses its theoretic value for several issues in moral psychology, epistemic injustice, (...) and philosophy of mind. And it offers an account of the complex content in play if interpersonal knowledge is to be understood in terms of its mental states and their functions. (shrink)

The nature and value of autonomy has long been debated in diverse philosophical traditions, including moral and political philosophy. Although the notion dates back to ancient Greek philosophy, it was during the Age of Enlightenment that autonomy drew much attention. Thus, as may be known, moral philosophers tended to emphasize self-regulation, particularly one’s own will to abide by universal moral laws, as the term “autonomy” originates from the Greek words “self” (auto) and “rule” (nomos). In parallel, modern epistemologists supposedly espoused (...) the idea of intellectual autonomy as self-reliance. In this classical view, an intellectually autonomous explorer of knowledge must not depend on a belief that is obtained from another’s testimony, until one can justify it to oneself. However, accompanying the growing focus on the importance of social dimensions of acquiring knowledge and understanding, recent epistemologists have doubted the classical view and have since reconsidered intellectual autonomy from distinct approaches such as social and virtue epistemology. This paper propounds an interpersonal-epistemic approach to intellectual autonomy. First, it is argued that thinking through questioning both individually and with other epistemic peers is an interpersonal-epistemic practice. Second, it is demonstrated that with particular cognitive features inherent within us, an intellectually autonomous person must think through questioning in necessary situations. This interpersonal account of intellectual autonomy can conceptually enrich intellectual autonomy by considering its relationship with not only responsibility but also with vulnerability. Specifically, regarding responsibility, an intellectually autonomous person must be responsible for his or her own actions throughout questioning processes. Regarding vulnerability, our intellectual autonomy lies in retaining autonomy with vulnerability in the plastic control of the questioning processes. (shrink)

Interpersonal comparisons of well-being (ICWs) confront the longstanding unsolved epistemic problem of other minds (EPOM): the problem of how to achieve objective knowledge of people's subjective mental states. The intractability of the EPOM may lead to the hope that Rational Choice Theory (RCT) can show that information about how people would choose over goods and gambles is sufficient--and information about subjective mental states therefore unnecessary--for interpersonal comparisons of levels and changes in well-being, thereby bypassing the EPOM. I (...) argue that this hope cannot be fulfilled. Our most plausible theories of value--whether anti-realist or realist--and theories of what makes a life go best--whether preference hedonism, success theory, or objective list theory--tie well-being to our evaluative attitudes towards our lives. These are distinct from and only contingently related to motivational attitudes to choose or behave in certain ways and therefore to choices and behaviors themselves. Interpersonal comparisons of the evaluative attitudes are therefore necessary, though perhaps insufficient, for ICWs. Preference theory's zero-one rule ignores these attitudes and is therefore implausible. Its extended preference approach assumes that our preferences are perfectly sympathetic and therefore begs the question of the EPOM. I argue that a principled solution to the EPOM, and to interpersonal comparisons of the evaluative attitudes, is provided by type correspondence between these attitudes and brain states. It remains an open and difficult question whether there exists a summary evaluative attitude whose intensity can serve as an index of an individual's over-all well-being, and which is the appropriate target of all efforts aimed at promoting the personal good, or whether the self and therefore well-being are too fragmented for this. (shrink)

It is commonly assumed that besides knowledge of facts or truths, there is also knowledge of things–for example, we say that we know people or know places. We could call this "objectual knowledge". In this paper, I raise doubts about the idea that there is a sui generis objectual knowledge that is distinct from knowledge of truths.

This essay explores the nature of the most rudimentary form of empathy, interpersonal affective echoing, and attempts to give a cogent assessment of the roles it may play in human interactions. As an investigative background, it briefly sketches phenomenological findings with respect to feelings, to non-linguistic cognition, and to the analogical apperception of others. It then offers a phenomenological account of the basic structures of the experience of echoing another person’s feelings in a face-to-face situation. It also notes how (...) echoing differs from analogical apperception (while presupposing the latter), as well as from having one’s usual feelings and emotions. The relationship of echoing to sharing, caring, and morality is also briefly discussed. (shrink)

A satisfactory theory of linguistic communication must explain how it is that, through the interpersonal exchange of auditory, visual, and tactile stimuli, the communicative preconditions for the acquisition of testimonial knowledge regularly come to be satisfied. Without an account of knowledge-yielding communication this success condition for linguistic theorizing is left opaque, and we are left with an incomplete understanding of testimony, and communication more generally, as a source of knowledge. This paper argues that knowledge-yielding communication (...) should be modelled on knowledge itself. It is argued that knowledge-yielding communication occurs iff interlocutors coordinate on truth values in a non-lucky and non-deviant way. This account is able to do significant explanatory work: it sheds light on the nature of referential communication, and it allows us to capture, in an informative way, the sense in which interlocutors must entertain similar propositions in order to communicate successfully. (shrink)

The problem discussed in this paper arises from the observation that in the course of inter-subjective communication "understanding" seems to be entrusted to the implementation of a real process, not only affective but also cognitive, of processing information contained in the perceived behavior. In a previous study (Greco, 1979) we proposed to consider this process of "reconstruction" of meaning as analogous to the process of "construction" used for oneself. Here we will deal with this process of construction or awareness using (...) theoretical models offered by experimental research. (shrink)

This chapter has four central aims. First, in §1, I distinguish two ideas within epistemology that sometimes travel under the name ‘contextualism’ — the ‘situational contextualist’ idea that an individual’s context, especially their social context, can make for a difference in what they know, and the ‘linguistic contextualist’ idea that discourse using the word ‘knows’ and its cognates is context-sensitive, expressing dif- ferent contents in different conversational contexts. -/- Second, in §2, I situate contextualism with respect to several influential ideas (...) in feminist epistemology. These ideas are thoroughgoingly contextualist in the situational sense; I’ll explore the prospects for linguistic contextualist analogues or implementations of them. Simple connections between these feminist ideas and linguistic contextualism will prove elusive, but more subtle ones are possible, and sometimes attractive. -/- §3 considers the degree to which contextual epistemic parameters are determined interpersonally, as opposed to individualistically. Should contextualists hold that speakers can individually determine the contextual parameters that influence the truth- conditions of their utterances? Or are they fixed at a broader social level? I’ll rehearse some influential reasons to opt for the latter, more social, form of contextualism. -/- In §4 I discuss the practical and moral significance of speakers’ choices of epistemic parameters, given contextualism. For example, I’ll consider how standards-raising can be used to discredit evidential sources, with an eye towards the social and moral consequences of such moves. (shrink)

Recent epistemology has focused almost exclusively on propositional knowledge. This paper considers an underexplored area of epistemology, namely knowledge of persons: if propositional knowledge is a state of mind, consisting in a subject's attitude to a (true) proposition, the account developed here thinks of interpersonal knowledge as a state of minds, involving a subject's attitude to another (existing) subject. This kind of knowledge is distinct from propositional knowledge, but it exhibits a gradability characteristic (...) of context-sensitivity, and admits of shifty thresholds. It is supported by a wide range of unexplored linguistic data and intuitive cases; and it promises to illuminate debates within epistemology, philosophy of religion, and ethics. (shrink)

‘I know his name.’ ‘I know something about him.’ ‘I know him.’ Consider how these uses of ‘know’ differ. The first two instances of know, seem to point to knowledge about something. Yet in the latter claim, the subject of the assertion is not a singular fact, but another person. I call these knowledge claims interpersonal knowledge. In the following paper, I provide an account for these interpersonal knowledge claims which employs the Conversational Contextualist (...) view of language by synthesizing Allan Gibbard’s Norm-Expressivist account for ‘good’ with an account of knowledge based in social epistemology. Under my theory ‘knowing someone claims’ amount to endorsements of our beliefs; as such, there is no truth-apt interpersonal knowledge. What is occurring is a self-assessment of our relationship to another person, based on our non-cognitive attitude towards the fact that we should know them. Therefore interpersonal knowledge claims are self-affirmations that assert we are doing what we believe we should, in an attempt to embody our perceived relationship with another person. -/- . (shrink)

On a Cartesian conception of the mind, I could be a solitary being and still have the same mental states as I currently have. This paper asks how the lives of other people fit into this conception. I investigate the second-person perspective—thinking of others as ‘you’ while engaging in reciprocal communicative interactions with them—and argue that it is neither epistemically nor metaphysically distinctive. I also argue that the Cartesian picture explains why other people are special: because they matter not just (...) for the effect that they have on us. (shrink)

People tend to think that they know others better than others know them. This phenomenon is known as the “illusion of asymmetric insight.” While the illusion has been well documented by a series of recent experiments, less has been done to explain it. In this paper, we argue that extant explanations are inadequate because they either get the explanatory direction wrong or fail to accommodate the experimental results in a sufficiently nuanced way. Instead, we propose a new explanation that does (...) not face these problems. The explanation is based on two other well-documented psychological phenomena: the tendency to accommodate ambiguous evidence in a biased way, and the tendency to overestimate how much better we know ourselves than we know others. (shrink)

This essay frames systemic patterns of mental abuse against women of color and Indigenous women on Turtle Island (North America) in terms of larger design-of-distribution strategies in settler colonial societies, as these societies use various forms of social power to distribute, reproduce, and automate social inequalities (including public health precarities and mortality disadvantages) that skew socio-economic gain continuously toward white settler populations and their descendants. It departs from traditional studies in gender-based violence research that frame mental abuses such as gaslighting--commonly (...) understood as mental manipulation through lying or deceit--stochastically, as chance-driven interpersonal phenomena. Building on structural analyses of knowledge in political epistemology (Dotson 2012, Berenstain 2016), political theory (Davis and Ernst 2017), and Indigenous social theory (Tuck and Yang 2012), I develop the notion of cultural gaslighting to refer to the social and historical infrastructural support mechanisms that disproportionately produce abusive mental ambients in settler colonial cultures in order to further the ends of cultural genocide and dispossession. I conclude by proposing a social epidemiological account of gaslighting that a) highlights the public health harms of abusive ambients for minority populations, b) illuminates the hidden rules of social structure in settler colonial societies, and c) amplifies the corresponding need for structural reparations. (shrink)

This paper investigates agents’ blameworthiness when they are part of a group that does harm. We analyse three factors that affect the scope of an agent’s blameworthiness in these cases: shared intentionality, interpersonal influence, and common knowledge. Each factor involves circumstantial luck. The more each factor is present, the greater is the scope of each agent’s vicarious blameworthiness for the other agents’ contributions to the harm. We then consider an agent’s degree of blameworthiness, as distinct from her scope (...) of blameworthiness. We suggest that an agent mostly controls her degree of blameworthiness—but even here, luck constrains what possible degrees of blameworthiness are open to her. (shrink)

Yoga is a unique form of expert movement that promotes an increasingly subtle interpenetration of thought and movement. The mindful nature of its practice, even at expert levels, challenges the idea that thought and mind are inevitably disruptive to absorbed coping. Building on parallel phenomenological and ethnographic studies of skilful performance and embodied apprenticeship, we argue for the importance in yoga of mental access to embodied movement during skill execution by way of a case study of instruction and practice in (...) two related traditions, Iyengar and Anusara. Sharing a pose repertoire, they are based on distinctive philosophical systems with different teaching styles and metaphoric structures. To address relations between pedagogy and practice in embodied expertise, and to investigate the reciprocal influences of embodiment and thought, we explore in detail the linguistically mediated learning context where practitioners work with yoga teachers. Here, the mind/body problem comes to practical life. We demonstrate the effects of words on bodies, as knowledge is literally incorporated. We show why interpersonal influence on our movement capacities is sometimes needed to enhance expertise. We theorize and identify ?signature patterns of tension? among practitioners. These patterns have four sources: ghost gestures, innate differences in bodily form, functional fusing, and signature patterns of affective experience, modulation and expression. These patterns of tension produce ?silent zones?, cognitively impenetrable actions, functional fusing of a skilful, compensatory form, and signature patterns of pain and damage. We show how instruction can disrupt these silent zones, enhancing mental and physical flexibility. (shrink)

One of the ways in which Plato has captured the popular imagination is with the claim that the philosopher can feel erôs, passionate love, for the objects of knowledge. Why should Plato make this claim? In this chapter, I explore Plato’s treatment of philosophical erôs along three dimensions. First, I consider the source of philosophical erôs. I argue that it is grounded in our mortality and imperfection, which give rise to a desire for immortality and the immortal. Second, I (...) turn to the object of philosophical erôs. I suggest that it is an arresting response to beauty, through which we come to value the ideal properties of the forms. Finally, I address the nature of erôs. I claim that it is a focusing desire, that overrides other concerns and causes us to overwhelmingly focus on its object. I conclude the chapter by considering the problem Vlastos famously raises for Plato’s account of erôs: can it do justice to disinterested, interpersonal love? In agreement with Vlastos, I claim that one who comes to grasp the forms will cease to feel interpersonal love; however, I also suggest that erôs can give rise to philia, beneficent concern with the wellbeing of others. (shrink)

Here I will develop a naturalistic account of epistemic reflection and its significance for epistemology. I will first argue that thought, as opposed to mere information processing, requires a capacity for cognitive self-regulation. After discussing the basic capacities necessary for cognitive self-regulation of any kind, I will consider qualitatively different kinds of thought that can emerge when the basic capacities enable the creature to interiorize a form of social cooperation. First, I will discuss second-personal cooperation and the kind of thought (...) that emerges from its interiorization. Then, I will discuss third-personal cooperation and the kind of thought that emerges from its interiorization. We will see that epistemic reflection is the interiorized version of interpersonal argumentation, which is the epistemic component of third-personal cooperation. In developing this account, I will draw heavily on the work of Michael Tomasello and other cognitive scientists advocating the “social intentionality hypothesis”. However, I will show how work done in the defeasible reasoning tradition can provide us with a deeper explanation of some claims made by advocates of the social intentionality hypothesis. Additionally, we will see that work done on social intentionality can help us better understand the significance of knowledge and justification as understood by the defeasible reasoning tradition. We will see that the social intentionality hypothesis and the defeasible reasoning tradition are mutually illuminating. By drawing equally on both, I will provide a novel account of the foundations of knowledge. (shrink)

This paper proposes a novel educational approach to epistemic vice rehabilitation. Its authors Gerry Dunne and Alkis Kotsonis note that, like Quassim Cassam, they remain optimistic about the possibility of improvement with regard to epistemic vice. However, unlike Cassam, who places the burden of minimizing or overcoming epistemic vices and their consequences on the individual, Dunne and Kotsonis argue that vice rehabilitation is best tackled via the exemplarist animated community of inquiry zetetic principles and defeasible-reasons-regulated deliberative processes. The vice-reduction method (...) they propose is made up of four distinct yet complementary components: (1) positive exemplarism of epistemic virtue (saints), (2) negative exemplarism of epistemic vice (sinners), (3) direct teaching/instruction, and (4) cognitive apprenticeship. Dunne and Kotsonis argue that this pedagogical intervention appropriately considers learnings deriving from forensic scrutiny of both ideal and non-ideal interpersonally calibrated zetetic features integral to knowledge acquisition as well as wider societal influences impacting the development of agents' epistemic character. It bridges research on vice epistemology (Cassam's obstructivist theory), social epistemology (corrupted social processes mitigating against vice rehabilitation), virtue epistemology, and moral exemplarism. (shrink)

This article explores the history of Vodou from outlawed African dance to revolutionary magic to depoliticized national Haitian religion and popular dance, its present reduction to Diaspora interpersonal healing, and a possible future. My first section, on Kate Ramsey’s The Spirits and the Law: Vodou and Power in Haiti, reveals Vodou as a sociopolitical construction of racist legal oppression of Africana dances rituals, and artistic-political resistance thereto. My second section, on Karen McCarthy Brown’s Mama Lola: A Vodou Priestess in (...) Brooklyn, a “postmodern ethnography” of intersectional oppressions and Black female Haitian resistance in the Diaspora, foregrounds the figure of Gedelia, a feminist variant on Papa Gede, central Vodou spirit (lwa) of resurrection and healing. Finally, my last section, on the “observing participant” analyses of Black dance anthropologist Yvonne Daniel’s Dancing Wisdom: Embodied Knowledge in Haitian Vodou, Cuban Yoruba, and Bahian Candomblé, finds a dancing Gedelia in her centering of Oyá, a warrior spirit of storms and death. On this basis, I propose the figure of tornadic black angels as a possible magical tool (in Vodou, a pwen, or “point”) intended to re-spiritualize and thereby re-politicize the secularized and whitewashed social Latin dance called “salsa” for social justice. (shrink)

This review aims to identify (1) sources of knowledge and (2) important themes of the ethical debate related to surgical alteration of facial features in East Asians. This article integrates narrative and systematic review methods. In March 2014, we searched databases including PubMed, Philosopher’s Index, Web of Science, Sociological Abstracts, and Communication Abstracts using key terms “cosmetic surgery,” “ethnic*,” “ethics,” “Asia*,” and “Western*.” The study included all types of papers written in English that discuss the debate on rhinoplasty and (...) blepharoplasty in East Asians. No limit was put on date of publication. Combining both narrative and systematic review methods, a total of 31 articles were critically appraised on their contribution to ethical reflection founded on the debates regarding the surgical alteration of Asian features. Sources of knowledge were drawn from four main disciplines, including the humanities, medicine or surgery, communications, and economics. Focusing on cosmetic surgery perceived as a westernising practice, the key debate themes included authenticity of identity, interpersonal relationships and socio-economic utility in the context of Asian culture. The study shows how cosmetic surgery of ethnic features plays an important role in understanding female identity in the Asian context. Based on the debate themes authenticity of identity, interpersonal relationships, and socio-economic utility, this article argues that identity should be understood as less individualistic and more as relational and transformational in the Asian context. In addition, this article also proposes to consider cosmetic surgery of Asian features as an interplay of cultural imperialism and cultural nationalism, which can both be a source of social pressure to modify one’s appearance. (shrink)

This paper argues that all-purpose pejoratives such as ‘jerk’ or ‘bastard’ are just plain vanilla descriptions of personality traits that are generally seen as impairing for the self and for interpersonal relationships across different contexts. Thus, all-purpose pejoratives derogate their referents through generalized conversational implicatures: it is common knowledge that those who use these terms accept certain kind of (negative) evaluations and that uses of those terms express such evaluations. One of the main advantages of this approach is (...) that it can be extended to more ‘thick’ pejoratives such as ‘wimp’ or ‘chicken’, which, as Kaplan (1998) himself suggested, are ‘purely descriptive’ of personality traits that are generally seen as ‘personal failings’. Before defending this theory, I criticize i) the standard assumption that allpurpose pejoratives are expressive and ii) the alternative semantic view that allpurpose pejoratives are conventionally associated with a judge parameter. (shrink)

In ‘Other Minds’, J.L. Austin advances a parallel between saying ‘I know’ and saying ‘I promise’: much as you are ‘prohibited’, he says, from saying ‘I promise I will, but I may fail’, you are also ‘prohibited’ from saying ‘I know it is so, but I may be wrong’. This treatment of ‘I know’ has been derided for nearly sixty years: while saying ‘I promise’ amounts to performing the act of promising, Austin seems to miss the fact that saying ‘I (...) know’ fails to constitute a performance of the act of knowing. In this paper, I advance a defense of Austin’s position. I diagnose the principal objections to Austin’s account as stemming from detractors’ failure to acknowledge: (1) that Austin never characterizes ‘I know’ as a pure performative; (2) that saying ‘I know p’, unlike simply knowing p, occurs in specific interpersonal contexts in which others rely on our knowledge claims; (3) Austin’s considered account of the felicity conditions of performative utterance; (4) Austin’s ultimate repudiation of the performative/constative distinction. I conclude that Austin’s treatment of ‘I know’ rests on a more general commitment to the intrinsically normative nature of ordinary language. (shrink)

In this paper we show that being blameworthy for not blaming and being blameworthy for victim blaming are structurally similar. Each involve the two traditional contours of moral responsibility: a knowledge condition and a control condition. But interestingly, in these cases knowledge and control are importantly interrelated. Being in a relationship with another person affords us varying degrees of knowledge about them. This knowledge in turn affords agents in relationships varying degrees of influence over one another. (...) Cases where an agent is especially blameworthy for failing to blame a friend, a close colleague, or a spouse highlight this. The interdependence of these two conditions in interpersonal relationships sheds (partial) light on why victim blaming is morally wrong. We argue that victim blamers suffer from a kind of moral myopia by only focusing on what the victim could do, in virtue of their being in a relationship of some sort with their abuser, to avoid abuse. We focus specifically on cases where such moral myopia is fueled by misogynistic and hierarchical gender schema and scripts. (shrink)

The subject matter of this work covers the issues or problems listed below: * The problem of the ontological status of language signs and a more general philosophical problem connected with it: * What is language as a system of signs, which – on the one hand – serves to: 1) represent our knowledge about the reality which is being recognized, and, on the other one to: 2) a. explore and better cognize or discover it, b. describe it in (...) an adequate manner, and c. enable users to make interpersonal communication? All the pragmatic functions of language require carrying out its logical-philosophical analysis, and this means both regarding its syntax and semantics. Such an analysis is not possible without determining the following: How are signs perceived and what is their ontological nature in the so-called functional approach towards logical semiotics of natural language, founded on two ways of their usage: either as signs which we use in concrete situational or situational-language contexts or as isolated signs detached from such contexts? In the first case, they are language tokens (concretes), existing material objects perceived through the senses, with a fixed temporal-spatial location, in the other one – they are non-concretes and as such (as the majority of researchers in the field of philosophy and linguistics accept) – abstract objects, language types. The type-token distinction (differentiation between abstract and concrete) has already acquired a certain status in contemporary philosophy and is of considerable importance to metaphysics and epistemology in particular. Indeed, it is most often illustrated with reference to language signs (words, expressions) as the distinction type/token of a sign, introduced into semiotics by Ch. S. Peirce. In the semiotic analysis, and also in the linguistic one, there are used both types and tokens of signs, however, often without paying due attention to when it is said about types and when about tokens. This is related to the problems which are still considered by the philosophy of language: What is the type? What is the token (specimen)? What are the mutual relations between the type and the token? Disputes concerning providing answers to these questions are related to existential issues dealing with the ontological status of these language signs and two currents within the ontology of language, remaining under the influence of two fundamental concepts formed in the debate: nominalism and realism. The author presents in brief different stances on the above-mentioned issues or problems, as well as argues that from the logical point of view: 1) working out any theoretical conception of language must take into account its bi-aspectual characteristics: as a language of expression-tokens and as a language of expression-types; 2) advocating either of the standpoints: (a) types exist independent of their tokens, or (b) it is not so, can be omitted in syntactic considerations on language; 3) mutual relations between sign-tokens differ from the mutual relations between sign-types, yet; 4) determination of the mutual relation between sign-types and sign-tokens depends on accepting either of the standpoints: (a) or (b); 5) semantic or semantic-pragmatic concepts of language, such as meaning, denotation, interpretation should be defined exclusively for types of tokens, but their definitions require certain reference to the functions which sign-tokens perform in the language (words, expressions), or to relations between them; 6) The concept of an act of language communication differs from general language communication: the first one is defined by means of sign-tokens, whereas the other one – with the use of sign-types. (shrink)

The author’s practice-led research explores “the act of living.” In order to advance this idea, the author has acquired skills in investigation and expressed her thinking through a descriptive and explanatory visual language. The author’s learning journey, while not unique, has not been an ordinary one. Initial academic failure to achieve in the school education system contributes to choosing a life working on the land and harbouring the belief that she is unable to learn academically. Still, the author has gained (...) a rich base of physical knowledge and experience through the traditional oral route including learning interpersonal communication through body language and vocal tonality. The author has used this intuitive knowledge to develop an arts practice where she explores the bio-cultural links between people and the lands they inhabit, creating works that aim to extend knowing through emphasising the experience and atmosphere of landscape. At this time, when our lives have become increasingly encoded and intellectually based, the author shares a belief with American philosopher Eugene Gendlin (b. 1926) that the “felt sense” can be developed in order to enable us to engage more fully with the world around us. The author explores this idea in her visual art but also realizes the need to express it in writing, both in order to reach a wider public and because of the possibilities offered by the written word to make public which is private and held deep within. (shrink)

What level of government subsidy of higher education is justified, in what form, and for what reasons? We answer these questions by applying the hypothetical insurance approach, originally developed by Ronald Dworkin in his work on distributive justice. On this approach, when asking how to fund and deliver public services in a particular domain, we should seek to model what would be the outcome of a hypothetical insurance market: we stipulate that participants lack knowledge about their specific resources and (...) risks, and ask what insurance contracts they would take out to secure different types of benefit and protection in the domain in question. The great benefit of the hypothetical insurance approach is that it allows us to take apparently intractable questions about interpersonal distribution and transform them into questions about intrapersonal distributions: that is, questions about how an individual would choose to distribute risks and resources across the various lives that they might end up living, in light of their individual ambitions and preferences. Applying this approach to higher education, we argue that the UK model of higher education funding in which the costs of an individual's higher education are shared between general taxation and the individual herself, with the latter element to be paid retrospectively through an income-contingent state-backed loan, is vindicated as just. In particular, we argue that it is more just than alternatives such as a graduate tax, full funding through general taxation, and full privatisation. (shrink)

ABSTRACT "Why can’t I decide to be happy?" This is the question that encapsulates the meaning behind Gabriele’s story, the main character of the novel Il film delle emozioni (The Movie of Emotions; Calabretta 2007a, in Italian). Gabriele is a victim of his negative emotions, and is completely in the power of his self-blame and self-devaluative thinking, which he learns to change only at the end of the novel, thanks to creativity and to the artistic expression of his own traumatic (...) experiences (see Sparrow and Wegner 2006). The novel tells of Gabriele’s several attempts at writing, first, the script of an autobiographical "educational" movie on emotion regulation; and then at transforming it into a novel. In reality, it reveals itself as a book popularizing the most recent scientific knowledge on psychology of emotions; as a dramatization of a scientist’s life—of his interior, interpersonal, and social conflicts (as well as political ones); and as a dramatization of the creative process of writing. As we will see in this article, The Movie of Emotions is a very particular novel that has much to do with creativity viewed in three different aspects—creativity in the novel’s structure, creativity in the process of the novel’s creation, and proposed techniques to increase creativity. (shrink)

[This draft is dated November 2007. I wrote it while I was a fellow at the Center for 21st Century Studies at UW-Milwaukee, in 2005-06, and published it only on the Center's website as a working paper. Many of the core ideas in this paper wound up in "Receptivity and the Will," Nous 2009, "Assertion, Sincerity, and Knowledge," Nous 2013, and "Assurance and Warrant," Philosophers' Imprint 2014 -- though formulated rather differently. What follows is the original abstract.] This working (...) paper extends a project that I’ve been developing for several years on the role of trust, including self-trust, in rationality and personal autonomy. I’m interested equally in epistemic questions (what to believe) and in practical questions (how to act), though the present paper addresses only the former. In an earlier paper on the epistemic side of my project, “Telling as Inviting to Trust” (Philosophy and Phenomenological Research, May 2005), I offered an explanation of how you can get an entitlement to believe something simply by trusting someone when she tells you it’s so, the entitlement deriving not merely from the assurance but from the trustworthy character of the one who gives it. The present paper adapts my explanation of believing-on-another’s-word to belief as such, via the observation that you can’t form a belief without trusting someone’s judgment – if only your own. I view intrapersonal reasoning about what to believe as an internalization of the interpersonal cases I analyzed in that earlier paper. In each instance, belief-formation has a second-personal dynamic: an invitation to trust on one side, trusting acceptance of that invitation on the other. If I’m right, the dynamic at the heart of all belief manifests not autonomy but a trusting heteronomy, whereby you render yourself appropriately receptive to judgment – your own or another’s. (The idea that judging is inviting self-trust first occurred to me in 2002, but I didn’t get a chance to develop it properly till 2005-06, my fellowship year at the Center for 21st Century Studies. I appreciate the support.). (shrink)

The Sufi tradition remains one of the most mysterious and least understood systems of self-realization. This book demystifies the practice of the sohbet—an ad hoc discourse—as the central instructional tool in the globally influential Naqshbandi-Haqqani Order. -/- It approaches the practice using categories of improvised music to establish a framework for analyzation. Its ritualized formal structure, illustrated via selected talks of Shaykh Nazim Adil al-Haqqani, discloses the underlying—and assumingly primary—function to provoke prolonged states of raised awareness in listeners and condition (...) their sympathetic nervous system. -/- In an extensive discussion based on several years of field research in Cyprus, the book relates this intention to similar practices in other traditional knowledge systems by proposing psychophysical interpretations based on psychology, biochemistry, neuroscience, or quantum physics. It will appeal to scholars and students of Sufism, Islamic studies, and comparative religion, as well as those interested in performance studies and improvised music, interpersonal communication, and education. (shrink)

The numbness and emotional consciousness in front of the evil and suffering produced by a more widespread «communication spectacularized» pose questions and urge to intervene critically in reflection on interpersonal communication and media, to stem as much as possible some tendencies of contemporary culture. This contribution aims to cross transversely knowledge, tradition, and some socio-cultural productions of man (in particular Philosophyand Religion) to identify some critical points, which can be useful in the pedagogical debate. It also pursues the (...) purpose of inspiring a new educational and existential practice in which the progressive development of a more authentically human being is experienced in everyday life of teachers and pupils and can find a new incarnation in different ways and forms of communication. (shrink)

Language, science and politics go together and learning these genres is to learn a language created for codifying, extending and conveying scientific and political knowledge. Grammatical metaphor is divided into two broad areas: ideational and interpersonal. This article focuses on the first type of grammatical metaphor, i.e. the ideational one, which includes process types and nominalization. The principal objective of the current work is to analyze a corpus comprising 10 scientific and 10 political texts. The Ideational Grammatical Metaphor (...) framework was used to carry out an analysis on these texts to pinpoint their similarities and dissimilarities. The analysis indicates that Ideational Grammatical Metaphor has dominated political and scientific texts and is used approximately with the same frequency in both genres and the prevailing process types in both are material and relational types. Consequently, the tone of the writing is more abstract, pretentious and formal. In science, instances of IGM enable technicalizing and rationalizing; and in politics they deal with dominance, provocation, persuasion toward an intended objective. Based on the findings of this study, some implications can be drawn for academic writing and reading as well as translators and teachers involved in writing and reading pedagogy. (shrink)

Objectives: To explore individuals’ perception of the personal, family and societal educational needs following a spinal cord injury. Methods: Sixty-one patients who sustained a traumatic SCI between March 2015 and June 2016 referred to Brain and Spinal Cord Injury Research Center were included in a cross sectional study and completed an online survey containing open-and closed-ended questions, in Iran. Participants’ responses were analyzed i using a qualitative approach with a thematic analysis. Results: Following a thematic analysis of the patient’s perceived (...) educational needs, 3 themes and 14 subthemes were identified. The 3 themes included personal, family, and societal educational perceived needs. Within personal educational needs, there were 7 subthemes which included personal independence and transportation, financial independence, life skills modification, knowledge about SCI, prevention of SCI complications, relationships and sexual function, and psychological adjustments. Among family educational needs, the 3 subthemes were caregiver skills and communication, first aid and emergency skills, and emotional and psychological support. For societal educational needs, the 4 subthemes described were social integration, interpersonal communication skills, SCI awareness and injury prevention, sympathize while avoiding pity. Conclusion: According to our findings, people with SCI have various needs that need to be addressed. Educational support should be a part of a comprehensive rehabilitation program and geared towards addressing the patients’ personal and family needs, while educating the community about SCI in order to allow for reintegration into society. (shrink)

There is a fundamental incompatibility between a developmental orientation to education and instrumental and scientistic conceptions of rationality that dominate educational inquiry. An expanded conception of rationality is provided in the critical theory of Jurgen Habermas. This study draws on Habermas' work to present a theory of inquiry that is consistent with a developmental perspective. I distinguish three interdependent realms of experience--the objective world of nature, the intersubjective world of society and the subjective world of each individual. Then, I argue (...) that current conceptions of rationality tend to reduce personal and interpersonal experience to the objective material realm. Under prevailing conceptions, human action is rational when it pursues valued ends guided by knowledge about the world and effective means-ends relationships. Both theories of knowledge and theories of value in these conceptions are inadequate for a developmental orientation. -/- First, knowledge is defined as justified true belief. Theories of truth are based on the correspondence of beliefs with an external world; theories of justification are based on perceptual certainty. These conceptions objectify experience by making experience an object of natural science and instrumental action separate from and external to the person. Such conceptions reduce experience to the objective material dimension and cannot adequately account for the personal and interpersonal dimensions of human experience and understanding. -/- Second, because value claims are not capable of justification by these standards, they are considered ultimately irrational and treated as subjectively held empirical properties of individuals. The only standard of rationality is efficiency and economy in the selection of means. Ethics is reduced to empirical science. But the removal of practical questions from public discourse divests action of ethical significance. With its strict separation of descriptive and normative domains, empirical-analytic inquiry can neither acknowledge its standard of instrumental efficiency nor reach into the practical arena to guide the selection of values and ends that orient and gude human action. Practical questions that cannot be framed in terms of technical problems cannot be taken seriously. -/- Whereas these conceptions of rationality are generally derived from theories of experienced based on individual consciousness, Habermas looks to language for a more adequate account of the intersubjective nature of experience. This account provides an expanded conception of rationality with theories for justifying beliefs and actions that incorporate the personal and interpersonal dimensions of experience so critical to a developmental perspective. Through an analysis of the universal pragmatic structure of language directed to the resolution of problematic truth claims and moral claims, this study presents a consensus theory of truth (for a more adequate theory of knowledge) and a communicative theory of ethics (based on a more adequate theory of human values). -/- The concept of truth refers to a universal pragmatic convention of the unforced agreement of an ideal community of inquirers. Ethical conduct is guided by norms that reflect a rational general will and that regulate genuine human needs. Problematic truth claims and moral claims are discursively justified by the force of the better argument under the conditions of an anticipated "ideal speech situation" inherent in the very structure of communication. Furthermore, a theory of inquiry is developed in which inquiry processes are represented as historically evolved extensions of developmental process in the three realms of experience. Three interrelated forms of inquiry are derived--empirical-analytic, hermeneutic and critical. I derive each from its respective experiential realm, and indicate the logic of inquiry, object domain, and kind of knowledge gained from each. -/- An exploration of the relationship between inquiry and development provides a foundation for a developmental orientation to education. Finally, the theory is contrasted with prevailing inquiry approaches in education and illustrated with an application to a particular educational problem. (shrink)

A growing number of epistemologists have endorsed the Ignorance Norm for Inquiry. Roughly, this norm says that one should not inquire into a question unless one is ignorant of its answer. I argue that, in addition to ignorance, proper inquiry requires a certain kind of knowledge. Roughly, one should not inquire into a question unless one knows it has a true answer. I call this the Knowledge Norm for Inquiry. Proper inquiry walks a fine line, holding knowledge (...) that there is an answer in the left hand and ignorance of the answer in the right. (shrink)

When a belief is self-fulfilling, having it guarantees its truth. When a belief is self-defeating, having it guarantees its falsity. These are the cases of “self-impacting” beliefs to be examined below. Scenarios of self-defeating beliefs can yield apparently dilemmatic situations in which we seem to lack sufficient reason to have any belief whatsoever. Scenarios of self-fulfilling beliefs can yield apparently dilemmatic situations in which we seem to lack reason to have any one belief over another. Both scenarios have been used (...) independently to challenge Evidentialism, on which what we may rationally believe is all and only what fits our current evidence. Here we tie the two scenarios together and explore what a knowledge-sensitive evidentialist approach to one implies for the other. (shrink)

I examine the once popular claim according to which interpersonal comparisons of welfare are necessary for social choice. I side with current social choice theorists in emphasizing that, on a narrow construal, this necessity claim is refuted beyond appeal. However, I depart from the opinion presently prevailing in social choice theory in highlighting that on a broader construal, this claim proves not only compatible with, but even comforted by, the current state of the field. I submit that all in (...) all, the most accurate philosophical assessment consists not in flatly rejecting this necessity claim, but in accepting it in a suitably revised form. (shrink)

Some philosophers think that knowledge or justification is both necessary and sufficient for rational action: they endorse knowledge-action or justification-action biconditionals. This paper offers a novel, metaphysical challenge to these biconditionals, which proceeds with a familiar question: What depends on what? If you know that p iff it is rational for you to act on p, do you know that p partly because it is rational for you to act on p, or is it rational for you to (...) act on p partly because you know that p? And a structurally similar question can be asked regarding justification-action biconditionals. I argue that proponents of these biconditionals cannot give a satisfactory answer to these questions. This is because each direction of these biconditionals strongly supports an opposite order of explanation to the one that is supported by the other direction. Given the traditional assumption that metaphysical explanations—even partial ones—are asymmetric, I argue that these biconditionals should be rejected. While knowledge might be necessary for rational action, and it might be sufficient, it cannot be both. And the same goes for justification. (shrink)

Throughout her work, Audre Lorde maintains that her self-preservation in the face of oppression depends on acting from the recognition and valorization of her feelings as a deep source of knowledge. This claim, taken as a portrayal of agency, poses challenges to standard positions in ethics, epistemology, and moral psychology. This article examines the oppositional agency articulated by Lorde’s thought, locating feeling, poetry, and the power she calls “the erotic” within her avowed project of self-preservation. It then explores the (...) implications of taking seriously Lorde’s account, particularly for theorists examining ethics and epistemology under nonideal social conditions. For situations of sexual intimacy, for example, Lorde’s account unsettles prevailing assumptions about the role of consent in responsibility between sexual partners. I argue that obligations to solicit consent and respect refusal are not sufficient to acknowledge the value of agency in intimate encounters when agency is oppositional in the way Lorde describes. (shrink)

Given the significant exculpatory power that ignorance has when it comes to moral, legal, and epistemic transgressions, it is important to have an accurate understanding of the concept of ignorance. According to the Standard View of factual ignorance, a person is ignorant that p whenever they do not know that p, while on the New View, a person is ignorant that p whenever they do not truly believe that p. On their own though, neither of these accounts explains how ignorance (...) can often be a degreed notion—how we can sometimes be slightly ignorant, quite ignorant, or completely ignorant that p. In this paper, I will argue that there is a route for advocates of the Standard View and the New View to accommodate the gradability of ignorance. On the view I defend, ‘ignorant’ picks out everyone that is ignorant to some degree, making it possible that ignorance can be both degreed and characterized as a lack of knowledge or true belief. Even though we can be ignorant to a greater or lesser extent, the only way to avoid being ignorant that p is to know or truly believe. (shrink)

“Gettier cases” have played a major role in Anglo-American analytic epistemology over the past fifty years. Philosophers have grouped a bewildering array of examples under the heading “Gettier case.” Philosophers claim that these cases are obvious counterexamples to the “traditional” analysis of knowledge as justified true belief, and they treat correctly classifying the cases as a criterion for judging proposed theories of knowledge. Cognitive scientists recently began testing whether philosophers are right about these cases. It turns out that (...) philosophers were partly right and partly wrong. Some “Gettier cases” are obvious examples of ignorance, but others are obvious examples of knowledge. It also turns out that much research in this area of philosophy is marred by experimenter bias, invented historical claims, dysfunctional categorization of examples, and mischaracterization by philosophers of their own intuitive judgments about particular cases. Despite these shortcomings, lessons learned from studying “Gettier cases” are leading to important insights about knowledge and knowledge attributions, which are central components of social cognition. (shrink)

A growing body of empirical evidence suggests that folk knowledge attribution practices regarding some epistemological thought experiments differ significantly from the consensus found in the philosophical literature. More specifically, laypersons are likely to ascribe knowledge in the so-called Authentic Evidence Gettier-style cases, while most philosophers deny knowledge in these cases. The intuitions shared by philosophers are often used as evidence in favor (or against) certain philosophical analyses of the notion of knowledge. However, the fact that these (...) intuitions are not universal, as non-philosophers do not sympathize with verdicts made by philosophers, is problematic and requires some explanation. Recently, a promising theoretical approach emerged that could be used to explain away unexpected folk knowledge attributions. According to the protagonist projection hypothesis, when subjects answer questions about some hypothetical scenario, their judgments might result from adopting the cognitive perspective of the protagonist in the given scenario. Previous experimental findings suggest protagonist projection might be responsible for problematic knowledge attributions in Gettier-style cases. This paper reports data collected in an experiment which focused on five different Authentic Evidence Gettier-style scenarios and investigated the impact of protagonist projection on folk knowledge ascriptions in such cases. The results bring some support to the protagonist projection hypothesis, but do not allow to explain away a substantial number of problematic folk knowledge attributions. (shrink)

On the orthodox view in economics, interpersonal comparisons of utility are not empirically meaningful, and "hence" impossible. To reassess this view, this paper draws on the parallels between the problem of interpersonal comparisons of utility and the problem of translation of linguistic meaning, as explored by Quine. I discuss several cases of what the empirical evidence for interpersonal comparisonsof utility might be and show that, even on the strongest of these, interpersonal comparisons are empirically underdetermined and, (...) if we also deny any appropriate truth of the matter, indeterminate. However, the underdetermination can be broken non-arbitrarily (though not purely empirically) if (i) we assign normative significance to certain states of affairs or (ii) we posit a fixed connection between certain empirically observable proxies and utility. I conclude that, even if interpersonal comparisons are not empirically meaningful, they are not in principle impossible. (shrink)

This chapter describes Spinoza's obscure “ideas of ideas” doctrine and his claim that “as soon as one knows something, one knows that one knows it, and simultaneously knows that one knows that one knows, and so on, to infinity”. Spinoza holds that the human mind is a representation of the body: the “objectum of the idea constituting the human mind” is the human body. Suppose ideas are essentially self‐reflexive, and that this reflexive awareness, the “idea of the idea,” makes the (...) objectively‐real representational content present to mind. The chapter also suggests that Spinoza holds that adequate ideas come, by nature, with reflective knowledge. Reasoning through the Ethics is one way to come to the adequate ideas that silence doubts about the veridicality of one's adequate ideas of bodies. The “human mind has an adequate cognition of God's eternal and infinite essence”. (shrink)

I introduce an underdiscussed type of moral luck, which I call interpersonal moral luck. Interpersonal moral luck characteristically occurs when the actions of other moral agents, qua morally evaluable actions, affect an agent’s moral status in a way that is outside of that agent’s capacity to control. I suggest that interpersonal moral luck is common in collective contexts involving shared responsibility and has interesting distinctive features. I also suggest that many philosophers are already committed to its existence. (...) I then argue that agents who are susceptible to interpersonal moral luck are usually for this reason defeasibly entitled to make demands of those agents who are the source of that luck. This is the phenomenon of normative entanglement. I conclude by discussing some of the important ways in which normative entanglement can shape the norms that govern the actions of agents in collective contexts as well as explain some of our intuitions about what participants in these contexts owe one another. (shrink)

In this paper we raise the question whether technological artifacts can properly speaking be trusted or said to be trustworthy. First, we set out some prevalent accounts of trust and trustworthiness and explain how they compare with the engineer’s notion of reliability. We distinguish between pure rational-choice accounts of trust, which do not differ in principle from mere judgments of reliability, and what we call “motivation-attributing” accounts of trust, which attribute specific motivations to trustworthy entities. Then we consider some examples (...) of technological entities that are, at first glance, best suited to serve as the objects of trust: intelligent systems that interact with users, and complex socio-technical systems. We conclude that the motivation-attributing concept of trustworthiness cannot be straightforwardly applied to these entities. Any applicable notion of trustworthy technology would have to depart significantly from the full-blown notion of trustworthiness associated with interpersonal trust. (shrink)

This paper is about the role of interpersonal comparisons in Harsanyi's aggregation theorem. Harsanyi interpreted his theorem to show that a broadly utilitarian theory of distribution must be true even if there are no interpersonal comparisons of well-being. How is this possible? The orthodox view is that it is not. Some argue that the interpersonal comparability of well-being is hidden in Harsanyi's premises. Others argue that it is a surprising conclusion of Harsanyi's theorem, which is not presupposed (...) by any one of the premises. I argue instead that Harsanyi was right: his theorem and its weighted-utilitarian conclusion do not require interpersonal comparisons of well-being. The key to making sense of this possibility is to treat Harsanyi's weights as dimensional constants rather than dimensionless numbers. (shrink)

According to the person-affecting view, the ethics of welfare should be cashed out in terms of how the individuals are affected. While the narrow version fails to solve the non-identity problem, the wide version is subject to the repugnant conclusion. A middle view promises to do better – the Interpersonal Comparative View of Welfare (ICV). It modifies the narrow view by abstracting away from individuals’ identities to account for interpersonal gains and losses. The paper assesses ICV’s merits and (...) flaws. ICV solves the non-identity problem, avoids the repugnant conclusion, and seems to accommodate the person-affecting intuition. But it cuts too many things along the way: ICV obstructs the advantage of the wide view to account for all future individuals’ welfare, abandons the intuitions that underlie the narrow view, and even violates its own presuppositions by turning out to be merely pseudo person-affecting. (shrink)

Until quite recently, it has appeared that eleutheric-conjectural libertarianism (ECL) could not avoid some degree of, very broad, interpersonal utility comparisons (IUCs). And this has been objected to by some of its libertarian critics, notably economists and propertarians. Indeed, this aspect does make the theory less compatible with economics than the rest of the theory and it is thereby a significant problem. This is because one of the main problems that ECL is intended to solve is how an abstract (...) theory of liberty can be compatible with the pro-free-market conclusions of many economists. Being more compatible with economics should make ECL theory more comprehensive, comprehensible, and cogent. (shrink)

To evaluate the overall good/welfare of any action, policy or institutional choice we need some way of comparing the benefits and losses to those affected: we need to make interpersonal comparisons of the good/welfare. Yet sceptics have worried either: that such comparisons are impossible as they involve an impossible introspection across individuals, getting ‘into their minds’; that they are indeterminate as individual-level information is compatible with a range of welfare numbers; or that they are metaphysically mysterious as they assume (...) the existence either of a social mind or of absolute levels of welfare when no such things exist. This article argues that such scepticism can potentially be addressed if we view the problem of interpersonal comparisons as fundamentally an epistemic problem – that is, as a problem of forming justified beliefs about the overall good based on evidence of the individual good. (shrink)