What are the philosophical views of contemporary professional philosophers? We surveyed many professional philosophers in order to help determine their views on 30 central philosophical issues. This article documents the results. It also reveals correlations among philosophical views and between these views and factors such as age, gender, and nationality. A factor analysis suggests that an individual's views on these issues factor into a few underlying components that predict much of the variation in those views. The results of a metasurvey (...) also suggest that many of the results of the survey are surprising: philosophers as a whole have quite inaccurate beliefs about the distribution of philosophical views in the profession. (shrink)

In bioethics, the predominant categorization of various types of influence has been a tripartite classification of rational persuasion (meaning influence by reason and argument), coercion (meaning influence by irresistible threats—or on a few accounts, offers), and manipulation (meaning everything in between). The standard ethical analysis in bioethics has been that rational persuasion is always permissible, and coercion is almost always impermissible save a few cases such as imminent threat to self or others. However, many forms of influence fall into the (...) broad middle terrain—and this terrain is in desperate need of conceptual refining and ethical analysis in light of recent interest in using principles from behavioral science to influence health decisions and behaviors. This paper aims to address the neglected space between rational persuasion and coercion in bioethics. First, I argue for conceptual revisions that include removing the “manipulation” label and relabeling this space “nonargumentative]influence,” with two subtypes: “reason-bypassing” and “reason-countering.” Second, I argue that bioethicists have made the mistake of relying heavily on the conceptual categories themselves for normative work and instead should assess the ethical permissibility of a particular instance of influence by asking several key ethical questions, which I elucidate, that relate to (1) the impact of the form of influence on autonomy and (2) the relationship between the influencer and the influenced. Finally, I apply my analysis to two examples of nonargumentative influence in health care and health policy: (1) governmental agencies such as the Food and Drug Administration (FDA) trying to influence the public to be healthier using nonargumentative measures such as vivid images on cigarette packages to make more salient the negative effects of smoking, and (2) a physician framing a surgery in terms of survival rates instead of mortality rates to influence her patient to consent to the surgery. (shrink)

Does the capacity to think require the capacity to sense? A lively debate on this topic runs throughout the history of philosophy and now animates discussions of artificial intelligence. Many have argued that AI systems such as large language models cannot think and understand if they lack sensory grounding. I argue that thought does not require sensory grounding: there can be pure thinkers who can think without any sensory capacities. As a result, the absence of sensory grounding does not entail (...) that large language models cannot think or understand. I also consider to what extent quasi-sensory grounding can at least boost the performance of a language model. (shrink)

Political liberals ask citizens not to appeal to certain considerations, including religious and philosophical convictions, in political deliberation. We argue that political liberals must include a demanding requirement of intellectual modesty in their ideal of citizenship in order to motivate this deliberative restraint. The requirement calls on each citizen to believe that the best reasoners disagree about the considerations that she is barred from appealing to. Along the way, we clarify how requirements of intellectual modesty relate to moral reasons for (...) deliberative restraint. And we argue against attempts to weaken our requirement of intellectual modesty by emphasizing those moral reasons. (shrink)

What is the biological function of perception? I hold perception, especially visual perception in humans, has the biological function of accurately representing the environment. Tyler Burge argues this cannot be so in Origins of Objectivity (Oxford, 2010), for accuracy is a semantical relationship and not, as such, a practical matter. Burge also provides a supporting example. I rebut the argument and the example. Accuracy is sometimes also a practical matter if accuracy partly explains how perception contributes to survival and reproduction.

Technology is a practically indispensible means for satisfying one’s basic interests in all central areas of human life including nutrition, habitation, health care, entertainment, transportation, and social interaction. It is impossible for any one person, even a well-trained scientist or engineer, to know enough about how technology works in these different areas to make a calculated choice about whether to rely on the vast majority of the technologies she/he in fact relies upon. Yet, there are substantial risks, uncertainties, and unforeseen (...) practical consequences associated with the use of technological artifacts and systems. The salience of technological failure (both catastrophic and mundane), as well as technology’s sometimes unforeseeable influence on our behavior, makes it relevant to wonder whether we are really justified as individuals in our practical reliance on technology. Of course, even if we are not justified, we might nonetheless continue in our technological reliance, since the alternatives might not be attractive or feasible. In this chapter I argue that a conception of trust in technological artifacts and systems is plausible and helps us understand what is at stake philosophically in our reliance on technology. Such an account also helps us understand the relationship between trust and technological risk and the ethical obligations of those who design, manufacture, and deploy technological artifacts. (shrink)

Expert skill in music performance involves an apparent paradox. On stage, expert musicians are required accurately to retrieve information that has been encoded over hours of practice. Yet they must also remain open to the demands of the ever-changing situational contingencies with which they are faced during performance. To further explore this apparent paradox and the way in which it is negotiated by expert musicians, this article profiles theories presented by Roger Chaffin, Hubert Dreyfus and Tony and Helga Noice. For (...) Chaffin, expert skill in music performance relies solely upon overarching mental representations, while, for Dreyfus, such representations are needed only by novices, while experts rely on a more embodied form of coping. Between Chaffin and Dreyfus sit the Noices, who argue that both overarching cognitive structures and embodied processes underlie expert skill. We then present the Applying Intelligence to the Reflexes (AIR) approach?a differently nuanced model of expert skill aligned with the integrative spirit of the Noices? research. The AIR approach suggests that musicians negotiate the apparent paradox of expert skill via a mindedness that allows flexibility of attention during music performance. We offer data from recent doctoral research conducted by the first author of this article to demonstrate at a practical level the usefulness of the AIR approach when attempting to understand the complexities of expert skill in music performance. (shrink)

Husserl introduces a phenomenological concept called “motivation” early in the First Investigation of his magnum opus, the Logical Investigations. The importance of this concept has been overlooked since Husserl passes over it rather quickly on his way to an analysis of the meaningful nature of expression. I argue, however, that motivation is essential to Husserl’s overall project, even if it is not essen- tial for defining expression in the First Investigation. For Husserl, motivation is a relation between mental acts whereby (...) the content of one act make some fur- ther meaningful content probable. I explicate the nature of this relation in terms of “evidentiary weight” and differentiate it from Husserl’s notion of Evidenz, often translated as “self-evidence”. I elucidate the importance of motivation in Husserl’s overall phenomenological project by focusing on his analyses of thing-perception and empathy. Through these examples, we can better understand the continuity between the Logical Investigations and Husserl’s later work. (shrink)

Some skeptical theists use Wykstra’s CORNEA constraint to undercut Rowe-style inductive arguments from evil. Many critics of skeptical theism accept CORNEA, but argue that Rowe-style arguments meet its constraint. But Justin McBrayer argues that CORNEA is itself mistaken. It is, he claims, akin to “sensitivity” or “truth-tracking” constraints like those of Robert Nozick; but counterexamples show that inductive evidence is often insensitive. We here defend CORNEA against McBrayer’s chief counterexample. We first clarify CORNEA, distinguishing it from a deeper underlying principle (...) that we dub “CORE.” We then give both principles a probabilistic construal, and show how, on this construal, the counterexample fails. (shrink)

In this reply to James H. Fetzer’s “Minds and Machines: Limits to Simulations of Thought and Action”, I argue that computationalism should not be the view that (human) cognition is computation, but that it should be the view that cognition (simpliciter) is computable. It follows that computationalism can be true even if (human) cognition is not the result of computations in the brain. I also argue that, if semiotic systems are systems that interpret signs, then both humans and computers are (...) semiotic systems. Finally, I suggest that minds can be considered as virtual machines implemented in certain semiotic systems, primarily the brain, but also AI computers. In doing so, I take issue with Fetzer’s arguments to the contrary. (shrink)

While most of healthcare research and practice fully endorses evidence-based healthcare, a minority view borrows popular themes from philosophy of science like underdetermination and value-ladenness to question the legitimacy of the evidence-based movement’s philosophical underpinnings. While the feminist origins go unacknowledged, those critics adopt a feminist reading of the “gap argument” to challenge the perceived objectivism of evidence-based practice. From there, the critics seem to despair over the “subjective elements” that values introduce to clinical reasoning, demonstrating that they do not (...) subscribe to feminist science studies’ normative program——where contextual values can enable good science and justified decisions. In this paper, I investigate why it is that the critics of evidence-based medicine adopt feminist science’s characterization of the problem but resist the productive solutions offered by those same theorists. I suggest that the common feminist empiricist appeal to idealized epistemic communities is impractical for those working within the current biomedical context and instead offer an alternate stream of feminist research into the empirical content of values (found in the work of Elizabeth Anderson and Sharyn Clough) as a more helpful recourse for facilitating the important task of legitimate and justified clinical decision-making. I use a case study on clinical decision-making to illustrate the fruitfulness of the latter feminist empiricist framework. -/- See response by Sharyn Clough: http://wp.me/p1Bfg0-1aN See reply by Maya Goldenberg: http://wp.me/p1Bfg0-1oY. (shrink)

This paper argues that higher-order doubt generates an epistemic dilemma. One has a higher-order doubt with regards to P insofar as one justifiably withholds belief as to what attitude towards P is justified. That is, one justifiably withholds belief as to whether one is justified in believing, disbelieving, or withholding belief in P. Using the resources provided by Richard Feldman’s recent discussion of how to respect one’s evidence, I argue that if one has a higher-order doubt with regards to P, (...) then one is not justified in having any attitude towards P. Otherwise put: No attitude towards the doubted proposition respects one’s higher-order doubt. I argue that the most promising response to this problem is to hold that when one has a higher-order doubt about P, the best one can do to respect such a doubt is to simply have no attitude towards P. Higher-order doubt is thus much more rationally corrosive than non-higher-order doubt, as it undermines the possibility of justifiably having any attitude towards the doubted proposition. (shrink)

This article discusses how a wide range of apparently conflicting metaethical theories have been ascribed to Nietzsche. It reviews the major kinds of contemporary metaethical theories and the initial textual evidence for ascribing some version of each kind to Nietzsche. It then considers the objections to such ascriptions as well as arguments in favor of claims of the relative plausibility of ascribing one metaethical interpretation to Nietzsche over another. The article concludes with a serious consideration of the view that perhaps (...) Nietzsche simply does not have a considered metaethical stance. (shrink)

What we call “the evidential argument from evil” is not one argument but a family of them, originating (perhaps) in the 1979 formulation of William Rowe. Wykstra’s early versions of skeptical theism emerged in response to Rowe’s evidential arguments. But what sufficed as a response to Rowe may not suffice against later more sophisticated versions of the problem of evil—in particular, those along the lines pioneered by Paul Draper. Our chief aim here is to make an earlier version of skeptical (...) theism more responsive to the type abductive atheology pioneered by Draper. In particular, we suggest a moderate form of skeptical theism may be able to resist Draper’s abductive atheology. (shrink)

Some hold that musical works are fusions of, or coincide with, their performances. But if performances contain wrong notes, won't works inherit that property? We say ‘no’.

In his article “Nudging and Informed Consent,” Shlomo Cohen (2013) argues, among other things, that 1) “to the extent that the nudge-influenced decision making is rational—in whatever sense,” there...

This paper aims to determine whether we can locate temporal passage in a non-dynamical (block universe) world. In particular, we seek to determine both whether temporal passage can be located somewhere in our world if it is non-dynamical, and also to home in on where in such a world temporal passage can be located, if it can be located anywhere. We investigate this question by seeking to determine, across three experiments, whether the folk concept of temporal passage can be satisfied (...) in our world if it is non-dynamical, and, if it can, what sort of thing in our world satisfies that concept. In particular, we focus on the question of whether that concept (if satisfied) is satisfied by something mind-dependent or something mind-independent. In other words, we ask, is temporal passage something that is at least partially in the mind, or is it entirely external to the mind? We find, contrary to what is often assumed by dynamists and non-dynamists alike, that the folk concept of temporal passage is satisfied in our world conditional on it being non-dynamical, and that the concept is satisfied by something mind-independent. This provides further ammunition for recent deflationary accounts of temporal passage that attempt to locate passage somewhere in our non-dynamical world. (shrink)

It is often argued that oppression reduces freedom. I argue against the view that oppression is wrong because it reduces freedom. Conceiving oppression as wrong because it reduces freedom is at odds with recognizing structural cases of oppression, because (a) many cases of oppression, including many structural ones, do not reduce agents’ freedom, and (b) the type of freedom reduction involved in many structural instances of oppression is not morally objectionable. If the mechanisms of oppression are sometimes indistinguishable from benign, (...) or even ineluctable, processes of social shaping, arguments that oppression is objectionably freedom-reducing risk implausibly suggesting that socialization itself is objectionably freedom-reducing. I show how three strategies for explaining how oppression reduces freedom either fall into the trap of overgenerality, or end up appealing to values other than freedom to avoid it. I conclude by suggesting that oppression might be better thought of as an affront to equality. (shrink)

Some recent accounts of testimonial warrant base it on trust, and claim that doing so helps explain asymmetries between the intended recipient of testimony and other non-intended hearers, e.g. differences in their entitlement to challenge the speaker or to rebuke the speaker for lying. In this explanation ‘dependence-responsiveness’ is invoked as an essential feature of trust: the trustor believes the trustee to be motivationally responsive to the fact that the trustor is relying on the trustee. I argue that dependence-responsiveness is (...) not essential to trust and that the asymmetries, where genuine, can be better explained without reference to trust. (shrink)

Some of the systems used in natural language generation (NLG), a branch of applied computational linguistics, have the capacity to create or assemble somewhat original messages adapted to new contexts. In this paper, taking Bernard Williams’ account of assertion by machines as a starting point, I argue that NLG systems meet the criteria for being speech actants to a substantial degree. They are capable of authoring original messages, and can even simulate illocutionary force and speaker meaning. Background intelligence embedded in (...) their datasets enhances these speech capacities. Although there is an open question about who is ultimately responsible for their speech, if anybody, we can settle this question by using the notion of proxy speech, in which responsibility for artificial speech acts is assigned legally or conventionally to an entity separate from the speech actant. (shrink)

We can distinguish between ambitious metanormative constructivism and a variety of other constructivist projects in ethics and metaethics. Ambitious metanormative constructivism is the project of either developing a type of new metanormative theory, worthy of the label “constructivism”, that is distinct from the existing types of metaethical, or metanormative, theories already on the table—various realisms, non-cognitivisms, error-theories and so on—or showing that the questions that lead to these existing types of theories are somehow fundamentally confused. Natural ways of pursuing the (...) project of ambitious metanormative constructivism lead to certain obvious, and related, worries about whether the ambitions are really being achieved—that is whether we really are being given a distinctive theory. I will argue that responding to these initial worries pushes ambitious metanormative constructivism towards adopting a kind of position that I will call “constructivism all the way down”. Such a position does see off most of the above initial worries. Drawing on the work of Ralph Walker and Crispin Wright, I argue, however, that it faces a distinct objection that is a descendent of Bertrand Russell’s Bishop Stubbs objection against coherentist theories of truth. I grant that the constructivist need not be a coherentist about truth. I argue, however, that despite this the constructivist cannot escape my version of the objection. I also distinguish between this objection and various traditional charges of circularity, regress, relativism, or psychologistic reductionism. (shrink)

Though Nietzsche traditionally often used to be interpreted as a nihilist, a range of possible metaethical interpretations, including varieties of realism, subjectivism and fictionalism, have emerged in the secondary literature. Recently the possibility that Nietzsche is a non-cognitivist has been broached. If one sees Hume as a central non-cognitivist figure, as recent non-cognitivists such as Simon Blackburn have, then the similarities between Nietzsche and Hume can make this reading seem plausible. This paper assesses the general plausibility of interpreting Nietzsche as (...) a non-cognitivist. Non-cognitivism can mean various things and so some attempt is made to lay out the various kinds of non-cognitivism one might ascribe to Nietzsche. As part of the overall assessment of the plausibility of a non-cognitivist Nietzsche, the paper considers in detail the arguments of Maudemarie Clark and David Dudrick on behalf of a non-cognitivist reading. It argues, however, that there is insufficient evidence to justify the interpretation and that the analogy to Hume is unhelpful. (shrink)

We present a computational analysis of de re, de dicto, and de se belief and knowledge reports. Our analysis solves a problem first observed by Hector-Neri Castañeda, namely, that the simple rule -/- `(A knows that P) implies P' -/- apparently does not hold if P contains a quasi-indexical. We present a single rule, in the context of a knowledge-representation and reasoning system, that holds for all P, including those containing quasi-indexicals. In so doing, we explore the difference between reasoning (...) in a public communication language and in a knowledge-representation language, we demonstrate the importance of representing proper names explicitly, and we provide support for the necessity of considering sentences in the context of extended discourse (for example, written narrative) in order to fully capture certain features of their semantics. (shrink)

Under the traditional system of peer-reviewed publication, the degree of prestige conferred to authors by successful publication is tied to the degree of the intellectual rigor of its peer review process: ambitious scientists do well professionally by doing well epistemically. As a result, we should expect journal editors, in their dual role as epistemic evaluators and prestige-allocators, to have the power to motivate improved author behavior through the tightening of publication requirements. Contrary to this expectation, I will argue that the (...) publication bias literature in academic medicine demonstrates that editor interventions have had limited effectiveness in improving the health of the publication and trial registration record, suggesting that much stronger interventions are needed. (shrink)

It is now well-known that Newton–Cartan theory is the correct geometrical setting for modelling the quantum Hall effect. In addition, in recent years edge modes for the Newton–Cartan quantum Hall effect have been derived. However, the existence of these edge modes has, as of yet, been derived using only orthodox methodologies involving the breaking of gauge-invariance; it would be preferable to derive the existence of such edge modes in a gauge-invariant manner. In this article, we employ recent work by Donnelly (...) and Freidel in order to accomplish exactly this task. Our results agree with known physics, but afford greater conceptual insight into the existence of these edge modes: in particular, they connect them to subtle aspects of Newton–Cartan geometry and pave the way for further applications of Newton–Cartan theory in condensed matter physics. (shrink)

In THE GENEALOGY OF MORALITY Nietzsche assess the value of the value judgments of morality from the perspective of human flourishing. His positive descriptions of the “higher men” he hopes for and the negative descriptions of the decadent humans he thinks morality unfortunately supports both point to a particular substantive conception of what such flourishing comes to. The Genealogy, however, presents us with a puzzle: why does Nietzsche’s own evaluative standard not receive a genealogical critique? The answer to this puzzle, (...) I argue, lies in recognizing the centrality of the notion of “life”, and its connection to power, in Nietzsche’s overall account. Leiter has argued that his “Millian Model” provides the most charitable reconstruction of appeals to a privileged evaluative standard of power; this model ascribes an inference from a strong doctrine of the will to power according to which only power can be desired. I propose a “Benthamite Model” that ascribes an inference from the inescapability of a tendency towards power, a tendency that is essential to life. I argue that this model avoids the objections Leiter directs at the Millian Model. (shrink)

Different authors offer subtly different characterizations of naïve realism. We disentangle the main ones and argue that illusions provide the best proving ground for naïve realism and its main rival, representationalism. According to naïve realism, illusions never involve per- ceptual error. We assess two leading attempts to explain apparent perceptual error away, from William Fish and Bill Brewer, and conclude that they fail. Another lead- ing attempt is assessed in a companion paper, which also sketches an alternative representational account.

In recent years, philosophers have identified a number of moral and psychological harms associated with the attention economy (Alysworth & Castro, 2021; Castro & Pham, 2020; Williams, 2018). Missing from many of these accounts of the attention economy, however, is what exactly attention is. As a result of this neglect of the cognitive science of attention, many of these accounts are not empirically credible. They rely on oversimplified and unsophisticated accounts of not only attention, but self- control, and addiction as (...) well. Of note are accounts of the attention economy that rely on the ‘brain disease’ rhetoric of addiction and subsequent control failures (Aylsworth & Castro, 2021; Bhargava & Velasquez, 2021), accounts that rely on a strict dichotomy of top-down vs. bottom-up attention (Williams, 2018; Aylsworth & Castro, 2021), and accounts that construe attention as a limited resource (Williams, 2018). -/- Drawing on recent work from the neuroscience and psychology of attention, I demonstrate the shortcomings of these accounts and sketch a way forward for an empirically grounded account of the attention economy. These accounts tend to uphold strict dichotomies of voluntary control (e.g., compulsion versus choice, dual-process models of self-control, and top-down versus bottom-up) that cannot account for the complexities of attentional control, mental agency, and decision-making. As such, these empirically and conceptually impoverished accounts cannot adequately address the current so-called crisis of attention. To better understand the harms associated with the attention economy, we need an empirically responsible account of the nature and function of attention and mental agency. (shrink)

In this paper I outline the main features of Karen Bennett’s (Australasian Journal of Philosophy 1–21, 2011) non-classical mereology, and identify its methodological costs. I argue that Bennett’s mereology cannot account for the composition of structural universals because it cannot explain the mereological difference between isomeric universals, such as being butane and being isobutane. I consider responses, which come at costs to the view.

Philosophy and Phenomenological Research, EarlyView.

Recently a number of variously motivated epistemologists have argued that knowledge is closely tied to practical matters. On the one hand, radical pragmatic encroachment is the view that facts about whether an agent has knowledge depend on practical factors and this is coupled to the view that there is an important connection between knowledge and action. On the other hand, one can argue for the less radical thesis only that there is an important connection between knowledge and practical reasoning. So, (...) defenders of both of these views endorse the view that knowledge is the norm of practical reasoning. This thesis has recently come under heavy fire and a number of weaker proposals have been defended. In this paper counter-examples to the knowledge norm of reasoning will be presented and it will be argued that this viewand a number of related but weaker viewscannot be sustained in the face of these counter-examples. The paper concludes with a novel proposal concerning the norm of practical reasoning that is immune to the counter-examples introduced here. (shrink)

According to assurance views of testimonial justification, in virtue of the act of testifying a speaker provides an assurance of the truth of what she asserts to the addressee. This assurance provides a special justificatory force and a distinctive normative status to the addressee. It is thought to explain certain asymmetries between addressees and other unintended hearers (bystanders and eavesdroppers), such as the phenomenon that the addressee has a right to blame the speaker for conveying a falsehood but unintended hearers (...) do not, and the phenomenon that the addressee may deflect challenges to his testimonial belief to the speaker but unintended hearers may not. Here I argue that we can do a better job explaining the normative statuses associated with testimony by reference to epistemic norms of assertion and privacy norms. Following Sanford Goldberg, I argue that epistemic norms of assertion, according to which sincere assertion is appropriate only when the asserter possesses certain epistemic goods, can be ‘put to work’ to explain the normative statuses associated with testimony. When these norms are violated, they give hearers the right to blame the speaker, and they also explain why the speaker takes responsibility for the justification of the statement asserted. Norms of privacy, on the other hand, directly exclude eavesdroppers and bystanders from an informational exchange, implying that they have no standing to do many of the things, such as issue challenges or questions to the speaker, that would be normal for conversational participants. This explains asymmetries of normative status associated with testimony in a way logically independent of speaker assurance. (shrink)

Public reason liberals expect individuals to have justificatory reasons for their views of certain political issues. This paper considers how groups can, and whether they should, give collective public reasons for their political decisions. A problem is that aggregating individuals’ consistent judgments on reasons and a decision can produce inconsistent collective judgments. The group will then fail to give a reason for its decision. The paper considers various solutions to this problem and defends a deliberative procedure by showing how it (...) incentivizes information sharing and leads to outcomes most acceptable to the group members. (shrink)

I explore Locke’s complex attitude toward the natural philosophy of his day by focusing on Locke’s own treatment of Newton’s theory of gravity and the presence of Lockean themes in defenses of Newtonian attraction/gravity by Maupertuis and other early Newtonians. In doing so, I highlight the inadequacy of an unqualified labeling of Locke as “mechanist” or “Newtonian.”.

Robert Audi’s Seeing, Knowing, and Doing argues that knowledge does not entail justification, given a broadly externalist conception of knowledge and an access internalist conception of justification, where justification requires the ability to cite one’s grounds or reasons. On this view, animals and small children can have knowledge while lacking justification. About cases like these and others, Audi concludes that knowledge does not entail justification. But the access internalist sense of “justification” is but one of at least two ordinary senses (...) of the term. On a broader or looser sense, “justification” means “being in the right” where that involves meeting a standard or norm. I argue that the beliefs of animals and small children can then meet standards or norms associated with truth and knowledge such that their beliefs may count as justified in this broader or looser sense. I then question whether knowledge fails to entail justification on this broader sense. (shrink)

In this paper Timothy Williamson’s argument that the knowledge norm of assertion is the best explanation of the unassertability of Morrean sentences is challenged and an alternative account of the norm of assertion is defended.

This paper proposes to reorient the philosophical debate about peer disagreement. The problem of peer disagreement is normally seen as a problem about the extent to which disagreement provides one with evidence against one's own conclusions. It is thus regarded as a problem for individual inquiry. But things look different in more collaborative contexts. Ethical norms relevant to those contexts make a difference to the epistemology. In particular, we argue that a norm of mutual answerability applies to us when we (...) engage in shared inquiry with others, and precludes us from treating one another's conflicting judgments as evidence relevant to the dispute. From this it follows that standard philosophical accounts of peer disagreement—e.g., the Equal Weight View and the Total Evidence View—presuppose that the disagreeing parties are in a sense alienated from one another. It's doubtful that such forms of alienated disagreement should be treated as the central case. (shrink)

A prominent view holds that perception and memory are distinguished at least partly by their temporal orientation: Perception functions to represent the present, while memory functions to represent the past. Call this view perceptual presentism. This chapter critically examines perceptual presentism in light of contemporary perception science. I adduce evidence for three forms of perceptual sensitivity to the past: (i) shaping perception by past stimulus exposure, (ii) recruitment of mnemonic representations in perceptual processing, and (iii) perceptual representation of present objects (...) as possessing past properties. I argue that forms (i) and (ii) are consistent with perceptual presentism, while form (iii) poses a genuine threat to the view. While the empirical case for form (iii) remains inconclusive, I suggest that the most serious challenges to perceptual presentism derive from representations that integrate mnemonic and present-tensed elements in the performance of canonical perceptual functions, such as perceiving object continuity over time. (shrink)

In recent work, Callender and Cohen (2009) and Hoefer (2007) have proposed variants of the account of chance proposed by Lewis (1994). One of the ways in which these accounts diverge from Lewis’s is that they allow special sciences and the macroscopic realm to have chances that are autonomous from those of physics and the microscopic realm. A worry for these proposals is that autonomous chances may place incompatible constraints on rational belief. I examine this worry, and attempt to determine (...) (i) what kinds of conflicts would be problematic, and (ii) whether these proposals lead to problematic conflicts. After working through a pair of cases, I conclude that these proposals do give rise to problematic conflicts. (shrink)

In this paper, I argue that Kant has a far more communitarian theory of aesthetic life than is usually acknowledged. I focus on two aspects of Kant’s theory that might otherwise be taken to support an individualist reading, namely, Kant’s emphasis on aesthetic autonomy and his characterization of judgments of taste as involving demands for agreement. I argue that the full expression of autonomy in fact requires being a member of an aesthetic community and that within such a community, judgments (...) of taste are issued as invitations to others to engage their faculties towards the goal of shared aesthetic appreciation. (shrink)

Defenders of doxastic voluntarism accept that we can voluntarily commit ourselves to propositions, including belief-contravening propositions. Thus, defenders of doxastic voluntarism allow that we can choose to believe propositions that are negatively implicated by our evidence. In this paper it is argued that the conjunction of epistemic deontology and doxastic voluntarism as it applies to ordinary cases of belief-contravening propositional commitments is incompatible with evidentialism. In this paper ED and DV will be assumed and this negative result will be used (...) to suggest that voluntary belief-contravening commitments are not themselves beliefs and that these sorts of commitments are not governed by evidentialism. So, the apparent incompatibility of the package views noted above can be resolved without ceding evidentialism with respect to beliefs. (shrink)

A cognitive ethnography of how bioengineering scientists create innovative modeling methods. In this first full-scale, long-term cognitive ethnography by a philosopher of science, Nancy J. Nersessian offers an account of how scientists at the interdisciplinary frontiers of bioengineering create novel problem-solving methods. Bioengineering scientists model complex dynamical biological systems using concepts, methods, materials, and other resources drawn primarily from engineering. They aim to understand these systems sufficiently to control or intervene in them. What Nersessian examines here is how cutting-edge bioengineering (...) scientists integrate the cognitive, social, material, and cultural dimensions of practice. Her findings and conclusions have broad implications for researchers in philosophy, science studies, cognitive science, and interdisciplinary studies, as well as scientists, educators, policy makers, and funding agencies. In studying the epistemic practices of scientists, Nersessian pushes the boundaries of the philosophy of science and cognitive science into areas not ventured before. She recounts a decades-long, wide-ranging, and richly detailed investigation of the innovative interdisciplinary modeling practices of bioengineering researchers in four university laboratories. She argues and demonstrates that the methods of cognitive ethnography and qualitative data analysis, placed in the framework of distributed cognition, provide the tools for a philosophical analysis of how scientific discoveries arise from complex systems in which the cognitive, social, material, and cultural dimensions of problem-solving are integrated into the epistemic practices of scientists. Specifically, she looks at how interdisciplinary environments shape problem-solving. Although Nersessian’s case material is drawn from the bioengineering sciences, her analytic framework and methodological approach are directly applicable to scientific research in a broader, more general sense, as well. (shrink)

Some of the most forceful objections to William Wollaston's moral theory come from his early critics, namely, Thomas Bott (1688-1754), Francis Hutcheson (1694-1746), and John Clarke of Hull (1687-1734). These objections are little known, while the inferior objections of Hume, Bentham, and later prominent critics are familiar. This fact is regrettable. For instance, it impedes a robust understanding of eighteenth-century British ethics; also, it fosters a questionable view as to why Wollaston's theory, although at first well received, soon faded in (...) esteem among philosophers. This paper gives Wollaston's early critics some of the attention they deserve. It reconstructs some of their objections to Wollaston's philosophy, addresses replies to those objections, and shows that despite some minor flaws, the objections succeed. A fact that becomes clear is that Wollaston's philosophy had suffered devastating criticism years before Hume wrote anything against it. (shrink)

Investigation of neural and cognitive processes underlying individual variation in moral preferences is underway, with notable similarities emerging between moral- and risk-based decision-making. Here we specifically assessed moral distributive justice preferences and non-moral financial gambling preferences in the same individuals, and report an association between these seemingly disparate forms of decision-making. Moreover, we find this association between distributive justice and risky decision-making exists primarily when the latter is assessed with the Iowa Gambling Task. These findings are consistent with neuroimaging studies (...) of brain function during moral and risky decision-making. This research also constitutes the first replication of a novel experimental measure of distributive justice decision-making, for which individual variation in performance was found. Further examination of decision-making processes across different contexts may lead to an improved understanding of the factors affecting moral behaviour. (shrink)

This essay offers a rationale for the employment of narrative pedagogies in introductory philosophy courses, as well as examples of narrative techniques, assignments, and course design that have been successfully employed in the investigation of philosophical topics. My hope is to undercut the sense that “telling stories in class” is just a playful diversion from the real material, and to encourage instructors to treat storytelling as a genuine philosophical activity that should be rigorously developed. I argue that introductory courses focused (...) on student narratives fulfill the ideals of learning-centered teaching. Since narrative learning also promotes self-knowledge and empathic understanding, there is good reason to consider replacing or supplementing canonical texts or arguments with narrative assignments. The concluding sections provide details as to how such assignments can be constructed,integrated into course units, and assessed. (shrink)