Time’s arrow is necessary for progress from a past that has already happened to a future that is only potential until creatively determined in the present. But time’s arrow is unnecessary in Einstein’s so-called block universe, so there is no creative unfolding in an actual present. How can there be an actual present when there is no universal moment of simultaneity? Events in various places will have different presents according to the position, velocity, and nature of the perceiver. Standing against (...) this view is traditional common sense since we normally experience time’s arrow as reality and the present as our place in the stream of consciousness, but we err to imagine we are living in the actual present. The present of our daily experience is actually a specious present, according to E. Robert Kelly (later popularized by William James), or duration, according to Henri Bergson, an habitus, as elucidated by Kerby (1991), or, simply, the psychological present (Adams, 2010) – all terms indicating that our experienced present so consists of the past overlapping into the future that any potential for acting from the creative moment is crowded out. Yet, for philosophers of process from Herakleitos onward, it is the philosophies of change or process that treat time’s arrow and the creative fire of the actual present as realities. In this essay, I examine the most well known but possibly least understood process cosmology of Alfred North Whitehead to seek out this elusive but actual present. In doing so, I will also ask if process philosophy is itself an example of the creative imagination and if this relates to doing science. I conclude Whitehead's process philosophy falls short of allowing for the actual creative spontaneity of a dynamic (eternal) present. (shrink)

Nicholas Rescher’s way of understanding process philosophy reflects the ambitions of his own philosophical project and commits him to a conceptually ideal interpretation of process. Process becomes a transcendental idea of reflection that can always be predicated of our knowledge of the world and of the world qua known, but not necessarily of reality an sich. Rescher’s own taxonomy of process thinking implies that it has other variants. While Rescher’s approach to process philosophy makes it intelligible and appealing to mainstream (...) analytic philosophy, it leaves behind the more daring ideas of Bergson, James, and Whitehead, all of whom envisioned the primordial reality of process in a radical ontology of becoming. This variant of process thought can be construed as coherent and self-consistent, but not without relinquishing the correspondence theory of truth and embracing challenging ideas that bring us in close proximity to existentialism, apophatic theology, and Buddhism. (shrink)

This paper considers imagination a performative expression using an ethico-aesthetic paradigm. Using William James’ notion of “medical materialism” as a critical tool, I turn to the work of autistic poet Tito Mukhopadhyay, demonstrating how disability politics restructures totalizing systems of domination without referring to rights or identity claims.

Susanne Langer was a student at Radcliffe College between 1916 and 1926---a highly transitional period in the history of American philosophy. Intellectual generalists such as William James, John Dewey, and Josiah Royce had dominated philosophical debates at the turn of the century but the academic landscape gradually started to shift in the years after World War I. Many scholars of the new generation adopted a more piecemeal approach to philosophy---solving clearly delineated, technical puzzles using the so-called “method of logical (...) analysis”. Especially at Harvard, the intellectual climate rapidly changed. The department hired several philosophers who had contributed to the development of symbolic logic---H. M. Sheffer, C. I. Lewis, and A. N. Whitehead---and Harvard quickly began to be viewed as a central hub for analytic philosophy in the United States. This chapter contextualizes Langer’s earliest work by reading it through the lens of this shifting academic environment. Though Harvard did not allow women to take its courses until 1943, Langer is one of the most significant fruits of this period. Her dissertation “A Logical Analysis of Meaning” and her first publications are all illustrations of the approach that came to dictate the American philosophical conversation. By exploring the increased focus on the logical-analytic method and Langer’s attempts to expand the new approach to what she later called “non-discursive” symbolisms, I situate her publications in the intellectual context of the 1920s. (shrink)

This paper examines the intersecting of the themes of temporality and truth in Deleuze's philosophy. For the ancients, truth was something eternal: what was true was true in all times and in all places. Temporality (coming to be and passing away) was the realm of the mutable, not the eternal. In the seventeenth century, change began to be seen in a positive light (progress, evolution, and so on), but this change was seen to be possible only because of the immutable (...) laws of nature that govern change. It was not until philosophers such as Bergson, James, Whitehead – and then Deleuze – that time began to be taken seriously on its own account. On the one hand, in Deleuze, time, freed from its subordination to movement, now becomes autonomous: it is the pure form of change (continuous variation) that lies at the basis of Deleuze's metaphysics in Difference and Repetition (and is explored more thematically in The Time-Image). As a result, on the other hand, the false, freed from its subordination to the form of the true, assumes a power of its own (the power of the false), which in turn implies a new ‘analytic of the concept’ that Deleuze develops in What Is Philosophy? (shrink)

Although the economic thought of Marshall and Pigou was united by ethical positions broadly considered utilitarian, differences in their intellectual milieu led to degrees of difference between their respective philosophical visions. This change in milieu includes the influence of the little understood period of transition from the early idealist period in Great Britain, which provided the context to Marshall’s intellectual formation, and the late British Idealist period, which provided the context to Pigou’s intellectual formation. During this latter period, the pervading (...) Hegelianism and influences of naturalism arising from the ideas of Charles Darwin and Herbert Spencer were challenged by Hermann Lotze, a key transitional thinker influencing the Neo-Kantian movement, who recognised significant limits of naturalism, on the one hand, and the metaphysical tenor of absolute idealism, on the other, and attempted to provide a balance between the two. The goal of this paper is to make the provisional case for the argument that Pigou’s views on ethics were not only directly influenced by utilitarian thinkers like Mill and Sidgwick, but they were also indirectly influenced by Hermann Lotze, via the influence of the Neo- Kantian movement on late British idealism. To that end, Pigou’s essays in The Trouble with Theism (1908), including his sympathetic consideration of the ethics of Friedrich Nietzsche, reflect the influence of Lotze indirectly through the impact at Cambridge of: James Ward’s critique of associationist psychology, and consideration of the limits of naturalism including the critique of evolutionary ethics; Bertrand Russell’s rejection of neo-Hegelianism and, together with Alfred North Whitehead, the development of Logicism; and G.E. Moore’s critique of utilitarian ethics on the basis of the naturalistic fallacy and the development of his own intuitionist system of ethics. (shrink)

Nel suo "Il canone minore", Rocco Ronchi descrive il tentativo compiuto da quelle figure, sovente eretiche del pensiero rispetto a quello che l’autore individua come canone maggiore, che nel corso della storia della filosofia hanno pensato davvero l'immanenza dell’assoluto o, che è lo stesso, l’univocità dell’essere sul piano degli enti di natura. Nell’esigenza fondamentalmente speculativa e per ciò stesso anti-moderna della filosofia, ciò che si dà a vedere quale dato immediato dell’intuizione è un'equivalenza solo apparentemente innocua, ma in realtà profondamente (...) perturbante e traumatica: immanenza assoluta = natura. (shrink)

This article analyses the phenomenon of epistemic injustice within contemporary healthcare. We begin by detailing the persistent complaints patients make about their testimonial frustration and hermeneutical marginalization, and the negative impact this has on their care. We offer an epistemic analysis of this problem using Miranda Fricker's account of epistemic injustice. We detail two types of epistemic injustice, testimonial and hermeneutical, and identify the negative stereotypes and structural features of modern healthcare practices that generate them. We claim that these stereotypes (...) and structural features render ill persons especially vulnerable to these two types of epistemic injustice. We end by proposing five avenues for further work on epistemic injustice in healthcare. (shrink)

In this paper we provide a psychological explanation for ‘grounding observations’—observations that are thought to provide evidence that there exists a relation of ground. Our explanation does not appeal to the presence of any such relation. Instead, it appeals to certain evolved cognitive mechanisms, along with the traditional modal relations of supervenience, necessitation and entailment. We then consider what, if any, metaphysical conclusions we can draw from the obtaining of such an explanation, and, in particular, if it tells us anything (...) about whether we ought to posit a relation of ground. (shrink)

Many think that sentences about what metaphysically explains what are true iff there exist grounding relations. This suggests that sceptics about grounding should be error theorists about metaphysical explanation. We think there is a better option: a theory of metaphysical explanation which offers truth conditions for claims about what metaphysically explains what that are not couched in terms of grounding relations, but are instead couched in terms of, inter alia, psychological facts. We do not argue that our account is superior (...) to grounding-based accounts. Rather, we offer it to those already ill-disposed towards grounding. (shrink)

Brauer (2022) has recently argued that if it is possible that there is nothing, then the correct modal logic for metaphysical modality cannot include D. Here, I argue that Brauer’s argument is unsuccessful; or at the very least significantly weaker than presented. First, I outline a simple argument for why it is not possible that there is nothing. I note that this argument has a well-known solution involving the distinction between truth in and truth at a possible world. However, I (...) then argue that once the semantics presupposed by Brauer’s argument is reformulated in terms of truth at a world, we have good reasons to think that a crucial semantic premise in Brauer’s argument should be rejected in favour of an alternative. Brauer’s argument is, however, no longer valid with this alternative premise. Thus, plausibly Brauer’s argument against D is only valid, if it is not sound. (shrink)

Let serious propositional contingentism (SPC) be the package of views which consists in (i) the thesis that propositions expressed by sentences featuring terms depend, for their existence, on the existence of the referents of those terms, (ii) serious actualism—the view that it is impossible for an object to exemplify a property and not exist—and (iii) contingentism—the view that it is at least possible that some thing might not have been something. SPC is popular and compelling. But what should we say (...) about possible worlds, if we accept SPC? Here, I first show that a natural view of possible worlds, well-represented in the literature, in conjunction with SPC is inadequate. Though I note various alternative ways of thinking about possible worlds in response to the first problem, I then outline a second more general problem—a master argument—which generally shows that any account of possible worlds meeting very minimal requirements will be inconsistent with compelling claims about _mere possibilia_ which the serious propositional contingentist should accept. (shrink)

According to a venerable ideal, the core aim of philosophical practice is wisdom. The guiding concern of the ancient Greek, Indian, and Chinese traditions was the nature of the good life for human beings and the nature of reality. Central to these traditions is profound recognition of the subjection to adversities intrinsic to human life. I consider paradigmatic exemplars of wisdom, from ancient Western and Asian traditions, and the ways that experiences of adversity shaped their life. The suggestion is that (...) these exemplars, if any, will show how to live wisely in adversity. (shrink)

Since subjection to harm is an intrinsic feature of our social and epistemic lives, there is a perpetual need for individual and collective agents with the virtue of epistemic courage. In this chapter, I survey some of the main issues germane to this virtue, such as the nature of courage and of harm, the range of epistemic activities that can manifest courage, and the status of epistemic courage as a collective and as a professional virtue.

In the past few years there has been a turn towards evaluating the empirical foundation of epistemic contextualism using formal (rather than armchair) experimental methods. By-and-large, the results of these experiments have not supported the original motivation for epistemic contextualism. That is partly because experiments have only uncovered effects of changing context on knowledge ascriptions in limited experimental circumstances (when contrast is present, for example), and partly because existing experiments have not been designed to distinguish between contextualism and one of (...) its main competing theories, subject-sensitive invariantism. In this paper, we discuss how a particular, "third-person", experimental design is needed to provide evidence that would support contextualism over subject-sensitive invariantism. In spite of the theoretical significance of third-person knowledge ascriptions for debates surrounding contextualism, no formal experiments evaluating such ascriptions that assess contextualist claims have previously been conducted. In this paper, we conduct an experiment specifically designed to examine that central gap in contextualism’s empirical foundation. The results of our experiment provide crucial support for epistemic contextualism over subject-sensitive invariantism. (shrink)

Sider’s Writing the Book of the World gives an account of fundamentality in terms of his central ideological notion ‘structure’. Here I first argue against Sider’s claim that to be fundamental to a degree is to be structural to a degree. I argue there’s a pair of properties, P1 and P2, such that P1 is the more fundamental, but Sider is committed to counting P2 as the more structural. I then argue that if relative structure and relative fundamentality can come (...) apart in this way, then Sider is likely also wrong to identify being absolutely structural with being absolutely fundamental. (shrink)

Stegenga (forthcoming) formulates and defends a novel account of scientific progress, according to which science makes progress just in case there is a change in scientific justification. Here we present several problems for Stegenga’s account, concerning respectively (i) obtaining misleading evidence, (ii) losses or destruction of evidence, (iii) oscillations in scientific justification, and (iv) the possibility of scientific regress. We conclude by sketching a substantially different justification-based account of scientific progress that avoids these problems.

The doctrine of the resurrection says that God will resurrect the body that lived and died on earth—that the post-mortem body will be numerically identical to the pre-mortem body. After exegetically supporting this claim, and defending it from a recent objection, we ask: supposing that the doctrine of the resurrection is true, what are the implications for the mind-body relation? Why would God resurrect the body that lived and died on earth? We compare three accounts of the mind-body relation that (...) have been applied to the doctrine of the resurrection: substance dualism, constitutionalism, and animalism. We argue that animalism offers a superior explanation for the necessity of the resurrection: since human persons just are their bodies, life after death requires resurrection of one’s body. We conclude that those endorsing the doctrine of the resurrection should be animalists. (shrink)

Propositional contingentism is the thesis that there might have been propositions which might have not have been something. Serious actualism is the thesis that it is impossible for a property to be exemplified without there being something which exemplifies it. Both are popular. Likewise, the dominant view in the metaphysics of modality is that metaphysical possibility and necessity can be understood – in some sense – in terms of possible worlds, i.e. total ways the world could have been. Here, I (...) argue that, given some minimal assumptions, the conjunction of propositional contingentism and serious actualism entails that worlds are modally fragile – every world is ontologically dependent on every proposition. I then show that such a consequence is inconsistent with the claim that propositions true at all possible worlds are necessary. (shrink)

Recent empirical work on non-philosophers’ intuitions about epistemic normativity reveals patterns that cannot be fully accounted for by direct epistemic consequentialism. On the basis of these results, one might picture participants as “epistemic deontologists.” We present the results of two new experiments that support a more nuanced picture. We examine intuitions about guesses and hypotheses, and about beliefs. Our results suggest a two-factor model of intuitions, wherein both consequentialist and non-consequentialist considerations affect participants’ judgments about epistemic permissibility.

In this article, I set forth a theory of propaganda explaining what it is, how it relates to marketing, and the nature and types of ideology. I discuss the criteria by which we can judge the rationality or deceitfulness of propaganda. I defend the view that while propaganda can be perfectly rational, it rarely is, and I explain why that is the case. I finish by explaining why the question of the rationality or deceitfulness of propaganda is different from the (...) question of the morality of propaganda. I give two quick examples of how an ethicist might argue that deceptive propaganda might be ethical to use, and perfectly rational propaganda might be immoral to use. I conclude with the notion that the question of the ethics of marketing and propaganda is complex, and should be handled in a separate paper. (shrink)

A combined psychological-epistemological study of the blocks that stand in the way of the human recognition of the sentience and legal rights of non-human animals. Originally published in the Lewis and Clark law journal, Animal Law, and subsequently translated into German and into Portuguese.

We argue that if Stephen Yablo (2005) is right that philosophers of mathematics ought to endorse a fictionalist view of number-talk, then there is a compelling reason for deflationists about truth to endorse a fictionalist view of truth-talk. More specifically, our claim will be that, for deflationists about truth, Yablo’s argument for mathematical fictionalism can be employed and mounted as an argument for truth-theoretic fictionalism.

This paper sought to state in a concise and comparatively informal, unsystematic, and more accessible form the more technical approach the author developed during a research fellowship in 1974-75 at the Max-Planck-Institut in Starnberg, Germany. ●●●●● The ideas presented in this paper are more fully developed in later publications by the author which are listed in the two-page addendum to this paper. ●●●●● UPDATED NOTE TO THE READER - December, 2021 ●●●●● Readers will find a more fully developed position than (...) was formulated in this 1976 paper in the author's book-length study, CRITIQUE OF IMPURE REASON: Horizons of Possibility and Meaning. ●●●●● The book is available in a printed edition, ISBN 978-0-578-88646-6, from online booksellers such as Barnes & Noble, Amazon, and through independent bookstores. The book is also available as a freely downloadable _corrected second edition_ eBook, DOI: 10.5281/zenodo.5458352, through PhilSci, PhilPapers, HAL, and other online archives. ●●●●● In addition to the above-mentioned book, readers may find "A Primer on Bartlett's CRITIQUE OF IMPURE REASON" (DOI: 10.5281/zenodo.5789848) to be useful as a guide to the nearly 900-page CRITIQUE. The primer is available as a free download through PhilPapers. ●●●●●. (shrink)

If a person requires an organ or tissue donation to survive, many philosophers argue that whatever moral responsibility a biological relative may have to donate to the person in need will be grounded at least partially, if not entirely, in biological relations the potential donor bears to the recipient. We contend that such views ignore the role that a potential donor's unique ability to help the person in need plays in underwriting such judgments. If, for example, a sperm donor is (...) judged to have a significant moral responsibility to donate tissue to a child conceived with his sperm, we think this will not be due to the fact that the donor stands in a close biological relationship to the recipient. Rather, we think such judgments will largely be grounded in the presumed unique ability of the sperm donor to help the child due to the compatibility of his tissues and organs with those of the recipient. In this paper, we report the results of two studies designed to investigate the comparative roles that biological relatedness and unique ability play in generating judgments of moral responsibility in tissue donation cases. We found that biologically related individuals are deemed to have a significant moral responsibility to donate tissue only when they are one of a small number of people who have the capacity to help. (shrink)

The paper begins by acknowledging that weakened systematic precision in phenomenology has made its application in philosophy of science obscure and ineffective. The defining aspirations of early transcendental phenomenology are, however, believed to be important ones. A path is therefore explored that attempts to show how certain recent developments in the logic of self-reference fulfill in a clear and more rigorous fashion in the context of philosophy of science certain of the early hopes of phenomenologists. The resulting dual approach is (...) applied to several problems in the philosophy of science: on the one hand, to proposed rejections of scientific objectivity, to the doctrine of radical meaning variance, and to the Quine-Duhem thesis, and or. the other, to an analysis of hidden variable theory in quantum mechanics. (shrink)

The term ‘propaganda’ is normally taken in the pejorative sense of deceitful messaging. Propaganda is considered dubious if it is produced by a government agency, especially by a ministry of war or propaganda. In this article, I apply the theory of propaganda I sketched in a prior piece in these pages, under which propaganda is simply messaging intended to persuade others to do something or to support something. Under this theory, propaganda is reasonable if but only if it is evidence-based, (...) truthful, broadly logical, not coercive, targeted at mentally competent adults, and transparent—meaning that the audience should be aware that the message is intended to persuade them to do or support something. I then examine three WWII-era government propaganda films, one—A Defeated People (1946)—produced by the British military, and two—The Negro Soldier (1944) and Teamwork (1947)—produced by the American military. I explain first why I chose these particular films. I then analyze these films in some detail and show that while they were not perfectly rational, they all effectively conveyed the persuasive message that the respective militaries wanted to convey. And they did this by meeting all of the criteria for propaganda to be rational. (shrink)

2022 UPDATE: The approach of this monograph has been updated and developed further in Appendix II, "Epistemological Intelligence," of the author’s 2021 book _Critique of Impure Reason: Horizons of Possibility and Meaning_. The book is available both in a printed edition (under ISBN 978-0-578-88646-6 from Barnes & Noble, Amazon, and other booksellers) and an Open Access eBook edition (available through Philpapers under the book’s title and other philosophy online archives). ●●●●● -/- The monograph’s twofold purpose is to recognize epistemological intelligence (...) as a distinguishable variety of human intelligence, one that is especially important to philosophers, and to understand the challenges posed by the psychological profile of philosophers that can impede the development and cultivation of the skills associated with epistemological intelligence. (shrink)

My argument proceeds in two stages. In §I, I sum up the intuitions of a popular argument for 'satisfaction accounts' of Purgatory that I label, TAP. I then offer an argument, taken from a few standard orthodox Christian beliefs and one axiom of Christian theology, to so show that TAP is unsound. In the same section, I entertain some plausible responses to my argument that are prima facie consistent with these beliefs and axiom. I find these responses wanting. In §II, (...) I offer a sorites problem for TAP, given the orthodox Christian understanding of Christ’s parousia, showing that TAP and the intuitions driving it are faulty. To attempt something of a corrective, I end by offering some modest theological suggestions for thinking through “the logic of total transformation.”. (shrink)

I propose that Confucianism incorporates a latent commitment to the closely related epistemic virtues of curiosity and inquisitiveness. Confucian praise of certain people, practices, and dispositions is only fully intelligible if these are seen as exercises and expressions of epistemic virtues, of which curiosity and inquisitiveness are the obvious candidates. My strategy is to take two core components of Confucian ethical and educational practice and argue that each presupposes a specific virtue. To have and to express a ‘love of learning’ (...) requires the virtue of curiosity, while the normative practice of good questioning requires exercise of the virtue of inquisitiveness. Taken together, people engaging in the foundational Confucian project of moral self-cultivation must desire and acquire a range of epistemic goods, a set of dispositions that manifest in the virtues of curiosity and inquisitiveness, possession of which is admirable and excellent. Such, at least, is the claim defend in this chapter, which is an exercise in cross-cultural virtue epistemology. (shrink)

There has been a general failure among mental health theorists and social psychologists to understand the etiology of work-engendered depression. Yet the condition is increasingly prevalent in highly industrialized societies, where an exclusionary focus upon work, money, and the things that money can buy has displaced values that traditionally exerted a liberating and humanizing influence. Social critics have called the result an impoverishment of the spirit, a state of cultural bankruptcy, and an incapacity for genuine leisure. From a clinical perspective, (...) the condition has been diagnosed as widespread narcissism and obsessive work. -/- Acedia, a concept developed by the Scholastics, throws clarifying light on the origin of this form of depression. (shrink)

This is one of several papers by the author that seek to throw light on the psychology of philosophers. In this paper, certain of the defining properties of clinical narcissism are discussed in their application to the ideological position-taking character of many philosophers and the philosophies they propound. ●●●●● -/- 2022 UPDATE: The approach of this paper has been updated and developed further in Chapters 1 and 2 of the author’s 2021 book _Critique of Impure Reason: Horizons of Possibility and (...) Meaning_. The book is available both in a printed edition (under ISBN 978-0-578-88646-6 from Barnes & Noble, Amazon, and other booksellers) and an Open Access eBook edition (available under the book's title through Philpapers and other philosophy archives). (shrink)

A short paper presented before the Fellows of the Center for the Study of Democratic Institutions during the academic year 1969-70, with an Introductory Note written nearly 50 years later. The paper describes the author's enduring personal philosophical precept; it is also an implicit encomium to individuals whose psychology establishes a dependable bridge between their rational convictions and their conduct.

I discuss the relationship of epistemic corruption to non-ideal epistemology. A symposium on Robin McKenna's book "Non-Ideal Epistemology".

A study of the psychology of demoralization affecting university faculty in the liberal arts. This form of demoralization is not adequately understood in terms of the concept of career burnout. Instead, demoralization that affects university faculty in the liberal arts requires a broadened understanding of the historical and psychological situation in which these professors find themselves today.

In this chapter we consider three philosophical perspectives (including those of Stalnaker and Lewis) on the question of whether and how the principle of conditional excluded middle should figure in the logic and semantics of counterfactuals. We articulate and defend a third view that is patterned after belief revision theories offered in other areas of logic and philosophy. Unlike Lewis’ view, the belief revision perspective does not reject conditional excluded middle, and unlike Stalnaker’s, it does not embrace supervaluationism. We adduce (...) both theoretical and empirical considerations to argue that the belief revision perspective should be preferred to its alternatives. The empirical considerations are drawn from the results of four empirical studies (which we report below) of non-experts’ judgments about counterfactuals and conditional excluded middle. (shrink)

This paper examines a largely unrecognized mental disorder that is essentially a disability of values. It is their daily contact with this pathology that leads many university liberal arts faculty to demoralization. The deeply rooted disparity between the world of the traditional liberal arts scholar and today’s college students is not simply a gulf across which communication is difficult, but rather involves a pathological impairment in the majority of students that stems from an exclusionary focus on work, money, and the (...) acquisition of things. It is argued that this state of mind constitutes a self-disabling mental illness, which for a society becomes pathological ideology, and for the individual takes the form of clinical narcissism. (shrink)

Feyerabend is well-known as a pluralist, and notorious for his defences of, and sympathetic references to, heterodox subjects, such as parapsychology. Focusing on the latter, I ask how we should understand the relationship between the pluralism and the defences, drawing on Marcello Truzzi's and Martin Gardner's remarks on Feyerabend along the way.

The collaboration of Language and Computing nv (L&C) and the Institute for Formal Ontology and Medical Information Science (IFOMIS) is guided by the hypothesis that quality constraints on ontologies for software ap-plication purposes closely parallel the constraints salient to the design of sound philosophical theories. The extent of this parallel has been poorly appreciated in the informatics community, and it turns out that importing the benefits of phi-losophical insight and methodology into application domains yields a variety of improvements. L&C’s LinKBase® (...) is one of the world’s largest medical domain ontologies. Its current primary use pertains to natural language processing ap-plications, but it also supports intelligent navigation through a range of struc-tured medical and bioinformatics information resources, such as SNOMED-CT, Swiss-Prot, and the Gene Ontology (GO). In this report we discuss how and why philosophical methods improve both the internal coherence of LinKBase®, and its capacity to serve as a translation hub, improving the interoperability of the ontologies through which it navigates. (shrink)

Pranayamic breathing, defined as a manipulation of breath movement, has been shown to contribute to a physiologic response characterized by the presence of decreased oxygen consumption, decreased heart rate, and decreased blood pressure, as well as increased theta wave amplitude in EEG recordings, increased parasympathetic activity accompanied by the experience of alertness and reinvigoration. The mechanism of how pranayamic breathing interacts with the nervous system affecting metabolism and autonomic functions remains to be clearly understood. It is our hypothesis that voluntary (...) slow deep breathing functionally resets the autonomic nervous system through stretchinduced inhibitory signals and hyperpolarization currents propagated through both neural and non-neural tissue which synchronizes neural elements in the heart, lungs, limbic system and cortex. During inspiration, stretching of lung tissue produces inhibitory signals by action of slowly adapting stretch receptors (SARs) and hyperpolarization current by action of fibroblasts. Both inhibitory impulses and hyperpolarization current are known to synchronize neural elements leading to the modulation of the nervous system and decreased metabolic activity indicative of the parasympathetic state. In this paper we propose pranayama’s physiologic mechanism through a cellular and systems level perspective,involving both neural and non-neural elements. This theoretical description describes a common physiological mechanism underlying pranayama and elucidate the role of the respiratory and cardiovascular system on modulating the autonomic nervous system. Along with facilitating the design of clinical breathing techniques for the treatment of autonomic nervous system and other disorders, this model will also validate pranayama as a topic requiring more research. (shrink)

This is a study of the relativity of facts in relation to the frameworks of reference in terms of which those facts are established. In this early paper from 1975, intended for a less technical audience, the author proposes an understanding of facts and their associated frameworks in terms of complementarity. This understanding of facts leads to an integrated yet pluralistic concept of reality. In the Addendum, readers will find a partial listing of related publications by the author that extend (...) the research described in this paper. (shrink)

In two papers, Ned Block has argued that representationalists have trouble with the empirical discovery that differences in the degree of visual attention to an object can lead to a difference in h...

In a 2002 article Stewart Cohen advances the “bootstrapping problem” for what he calls “basic justification theories,” and in a 2010 followup he offers a solution to the problem, exploiting the idea that suppositional reasoning may be used with defeasible as well as with deductive inference rules. To curtail the form of bootstrapping permitted by basic justification theories, Cohen insists that subjects must know their perceptual faculties are reliable before perception can give them knowledge. But how is such knowledge of (...) reliability to be acquired if not through perception itself? Cohen proposes that such knowledge may be acquired a priori through suppositional reasoning. I argue that his strategy runs afoul of a plausible view about how epistemic principles function; in brief, I argue that one must actually satisfy the antecedent of an epistemic principle, not merely suppose that one does, to acquire any justification by its means – even justification for a merely conditional proposition. (shrink)

This essay revisits the topic of how we should measure the things that matter, at a time when we continue to mismeasure our lives, as we hold fast to outworn myths of usefulness, popularity, and the desire to influence others. /// Three central, unquestioned presumptions have come to govern much of contemporary society, education, and the professions. They are: the high value placed on usefulness, on the passion to achieve popularity, and on the desire to influence others. In this essay, (...) the psychologist-philosopher author makes the case against these presumptions, presumptions which lead to exclusionary commitments that stand in the way of human cultural development. (shrink)

The use of protocol analysis in the traning of cognitive skills.