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)

Advocates of physician-assisted suicide (PAS) often argue that, although the provision of PAS is morally permissible for persons with terminal, somatic illnesses, it is impermissible for patients suffering from psychiatric conditions. This claim is justified on the basis that psychiatric illnesses have certain morally relevant characteristics and/or implications that distinguish them from their somatic counterparts. In this paper, I address three arguments of this sort. First, that psychiatric conditions compromise a person’s decision-making capacity. Second, that we cannot have sufficient certainty (...) that a person’s psychiatric condition is untreatable. Third, that the institutionalisation of PAS for mental illnesses presents morally unacceptable risks. I argue that, if we accept that PAS is permissible for patients with somatic conditions, then none of these three arguments are strong enough to demonstrate that the exclusion of psychiatric patients from access to PAS is justifiable. (shrink)

Although the discipline of vice epistemology is only a decade old, the broader project of studying epistemic vices and failings is much older. This paper argues that contemporary vice epistemologists ought to engage more closely with these earlier projects. After sketching some general arguments in section one, I then turn to deep epistemic vices: ones whose identity and intelligibility depends on some underlying conception of human nature or the nature of reality. The final section then offers a case study from (...) a vice epistemic tradition that emerged in early modern English natural philosophy. (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.

An essay review of David McPherson's book "The Virtues of Limits". After summarising the main claims, I suggest some points of contact with the Buddhist and Confucian traditions. I then argue that McPherson should draw out the pessimism latent in his discussion, and be more sympathetic to varieties of moral quietism.

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.

One way to think about the philosophical significance of hatred is to consider doctrines that are characterised by feelings of hatred. A good candidate is misanthropy, which is often conceived as an attitude of hatred directed at humankind at large. I start by sketching a working account of misanthropy as a critical verdict or judgment on the contemporary condition of humankind as it has become. The criticism is directed at the array of vices and failings that are ubiquitous and entrenched (...) within the wider structures of human life, rather than those of individual persons. In one of its forms, misanthropy manifests itself in feelings of hatred for those entrenched failings and the patterns of awful behaviour which they motivate and sustain - for instance, the figure that Kant called the "enemy of mankind", or the radical eco-misanthropes who populated much American radical environmentalism of the 1980s, with their calls to 'tear down' the 'whole human world'. I then argue that such hateful 'enemies of mankind' represent only one among a set of modes of misanthropy. These have more peaceable affective and practical profiles that offer us forms of misanthropy without hatred. If so, we can think philosophically about hate in relation to misanthropy and about the potential scope of hatred. Thinking about the entrenched vices and failings constitutive of our life as it has become offers a way of intelligibly hating something as large as 'humanity'. But there are other responses to those vices and failings than hatred. I end by speculating that although hateful misanthropy tends to dominate discussions of misanthropy, historically it is the least common. That, itself, might tell us something about the sustainability of hatred. (shrink)

This chapter challenges the common claim that vicious forms of argumentative practice, like interpersonal arrogance and discursive polarisation, are caused by martial metaphors, such as ARGUMENT AS WAR. I argue that the problem isn’t the metaphor, but our wider practices of metaphorising and the ways they are deformed by invidious cultural biases and prejudices. Drawing on feminist argumentation theory, I argue that misogynistic cultures distort practices of metaphorising in two ways. First, they spotlight some associations between the martial and argumentative (...) domains while occluding others, resulting in a sort of myopia. Second, those cultures interfere with a phenomenon I label normative isomorphism – the capacity of some structural metaphors to enable (and often encourage) a transfer of normative chracater traits from the source domain to the target domain. Crucially, the normative status of character trait often changes across domains—traits that are virtuous in the martial domain are often vicious in the argumentative domain, and vice versa. Sexist myopia tends to deform practices of metaphorising by interfering with normative isomorphism by privileging the transfer across domains of traits that recapitulate invidious cultural constructions of masculinity in terms of aggression, domination, and violence. Basically, the problem isn’t the metaphors, but the cultures. (shrink)

I offer a new interpretation of Feyerabend’s ‘conquest of abundance’ narrative. I consider and reject both the ontological reading as implausible and the ‘historical’ reading as uncompelling My own proposal is that the ‘conquest of abundance’ be understood in terms of an impoverishment of the richness of human experience. For Feyerabend, such abundance is ‘conquered’ when individuals internalize distorting epistemic prejudices including those integral to the theoretical conceptions associated with the sciences. I describe several ways, identified by Feyerabend, in which (...) individuals can be led to occlude the richness of their experience in ways that are existentially impoverishing. (shrink)

Many ancient traditions recognise certain people as exemplars of virtue. I argue that some of these traditions incorporate a 'cosmic' mode of emulation, where certain of the qualities or aspects of the grounds or source of the world manifest, in human form, as virtues. If so, the ultimate objection of emulation is not a human being. I illustrate this with the forms of Daoist exemplarity found in the Book of Zhuangzi, and end by considering the charge that the aspiration to (...) cosmic emulation is inhumane. (shrink)

David. E. Cooper’s claim in Animals and Misanthropy is that honest reflection on the ways human beings treat and compare with animals encourages a dark, misanthropic judgment on humankind. Treatment of animals manifests a range of vices and failings that are ubiquitous and entrenched in our practices, institutions, and forms of life, organized by Cooper into five clusters. Moreover, comparisons of humans and animals reveals both affinities and similarities, including a crucial difference that animals are capable of virtues while being (...) vice-free, whereas humans are both virtuous and vicious. Various familiar ways of thinking morally and scientifically about animal life are criticized for being overly abstract, occluding richer ways of engaging with animals that are better able to disclose the fundamental wrong of their treatment by humans. The book offers a concise, lucid challenge to mainstream ways of thinking morally about animals and to comfortably optimistic estimations of the moral performance of humankind. (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)

A RELATIVISTIC THEORY OF PHENOMENOLOCICAL CONSTITUTION: A SELF-REFERENTIAL, TRANSCENDENTAL APPROACH TO CONCEPTUAL PATHOLOGY. (Vol. I: French; Vol. II: English) -/- Steven James Bartlett -/- Doctoral dissertation director: Paul Ricoeur, Université de Paris Other doctoral committee members: Jean Ladrière and Alphonse de Waehlens, Université Catholique de Louvain Defended publically at the Université Catholique de Louvain, January, 1971. -/- Universite de Paris X (France), 1971. 797pp. -/- The principal objective of the work is to construct an analytically precise methodology which can (...) serve to identify, eliminate, and avoid a certain widespread _conceptual fault_ or _misconstruction_, called a "projective misconstruction" or "projection" by the author. It is argued that this variety of error in our thinking (i) infects a great number of our everyday, scientific, and philosophical concepts, claims, and theories, (ii) has largely been undetected, and (iii), when remedied, leads to a less controversial and more rigorous elucidation of the transcendental preconditions of human knowledge than has traditionally been possible. The dissertation identifies, perhaps for the first time, a _projective_ variety of self-referential inconsistency, and proposes an innovative, self-reflexive approach to transcendental argument in a logical and phenomenological context. The strength of the approach lies, it is claimed, in the fact that a rejection of the approach is possible only on pain of self-referential inconsistency. The argument is developed in the following stages: A general introduction identifies the central theme of the work, defines the scope of applicability of the results reached, and sketches the direction of the studies that follow. The preliminary discussion culminates in a recognition of the need for a _critique of impure reason_. The body of the work is divided into two parts: Section I seeks to develop a methodology, on a purely formal basis, which is, on the one hand, capable of being used to study the transcendental foundations of the special sciences, including its own proper transcendental foundation. On the other hand, the methodology proposed is intended as a diagnostic and therapeutic tool for dealing with _projective_ uses of concepts. The approach initiates an analysis of concepts from a perspective which views _knowledge as coordination_. Section I describes formal structures that possess the status of preconditions in such a coordinative account of knowledge. Special attention is given to the preconditions of _identifying reference_ to logical particulars. The first section attempts, then, to provide a self-referential, transcendental methodology which is essentially revisionary in that it is motivated by a concern for conceptual error-elimination. Phenomenology, considered in its unique capacity as a self-referential, transcendental discipline, is of special relevance to the study. Section II accordingly examines a group of concepts which come into question in connection with the central theme of _phenomenological constitution_. The "_de-projective methodology_" developed in Section I is applied to these concepts that have a foundational importance in transcendental phenomenology. A translation is, in effect, proposed from the language of consciousness to a language in which preconditions of referring are investigated. The result achieved is the elimination of self-defeating, projective concepts from a rigorous, phenomenological study of the constitutive foundations of science. The dissertation was presented in a two volume, double-language format for the convenience of French and English researchers. Each volume contains an analytical index. (shrink)

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.

A chapter exploring the relations between humility and the sciences.

Argues that information, in the animal behaviour or evolutionary context, is correlation/covariation. The alternation of red and green traffic lights is information because it is (quite strictly) correlated with the times when it is safe to drive through the intersection; thus driving in accordance with the lights is adaptive (causative of survival). Daylength is usefully, though less strictly, correlated with the optimal time to breed. Information in the sense of covariance implies what is adaptive; if an animal can infer what (...) the information implies, it increases its chances of survival. (shrink)

This article focuses on a particular issue under machine ethics—that is, the nature of Artificial Moral Agents. Machine ethics is a branch of artificial intelligence that looks into the moral status of artificial agents. Artificial moral agents, on the other hand, are artificial autonomous agents that possess moral value, as well as certain rights and responsibilities. This paper demonstrates that attempts to fully develop a theory that could possibly account for the nature of Artificial Moral Agents may consider certain philosophical (...) ideas, like the standard characterizations of agency, rational agency, moral agency, and artificial agency. At the very least, the said philosophical concepts may be treated as signposts for further research on how to truly account for the nature of Artificial Moral Agents. (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.

[A Polish translation of Steven James Bartlett, “Phenomenology of the Implicit,” Dialectica: Revue international de philosophie de la connaissance, Vol. 29, Nos. 2-3, 1975, pp. 173-188.] -/- This paper marks a juncture between the author’s studies in phenomenology and the transition he made to a study of what he has called a “metalogic of reference.” Published in 1974 in Polish translation, followed by its publication in English in 1975, “Phenomenology of the Implicit” describes the author’s “translation schema” that permits (...) certain of the central goals of Husserlian transcendental philosophy to be transposed to a framework that studies the preconditions of valid reference. The result of this translation was the development of the author’s “de-projective” approach to phenomenology, which he later dissociated from phenomenology in the form of a pure metalogic of reference. (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)

Programs of drug testing welfare recipients are increasingly common in US states and have been considered elsewhere. Though often intensely debated, such programs are complicated to evaluate because their aims are ambiguous – aims like saving money may be in tension with aims like referring people to treatment. We assess such programs using a proportionality approach, which requires that for ethical acceptability a practice must be: reasonably likely to meet its aims, sufficiently important in purpose as to outweigh harms incurred, (...) and lower in costs than feasible alternatives. In the light of empirical findings, we argue that the programs fail the three requirements. Pursuing recreational drug users is not important in the light of costs incurred, while dependent users who may require referral are usually identifiable without testing and typically need a broader approach than one focussing on drugs. Drug testing of welfare recipients is therefore not ethically acceptable policy. (shrink)

The American system of education makes important and sometimes unjustified assumptions that were questioned and criticized nearly a hundred years ago by author and educational theorist Albert Jay Nock. This essay discusses Nock’s theory of American education and finds that certain of these assumptions stand greatly in need of the support of evidence.

The elimination of ambiguity and redundancy are unquestioned goals in the exact sciences, and yet, as this paper shows, there are inescapable lower bounds that constrain our wish to eliminate them. The author discusses contributions by Richard Hamming (inventor of the Hamming code) and Satosi Watanabe (originator of the Theorems of the Ugly Duckling). Utilizing certain of their results, the author leads readers to recognize the unavoidable, central roles in effective communication, of redundancy, and of ambiguity of meaning, reference, and (...) identification. (shrink)

In this essay I take up the later major anti-Semitic propaganda pieces, all of them released in 1940. They were produced under Goebbels explicit orders to each of the three Nazi-controlled studios to produce an anti-Semitic film. The three films produced were: The Rothschilds Share at Waterloo; Jud Suss; and The Eternal Jew. These films were much more powerful propaganda pieces in intensifying anti-Semitic feelings—those feelings of difference, disgust, and danger. For each film, I point to the scenes that arouse (...) the feelings even more profoundly than did the earlier films. The Rothschilds’ Shares at Waterloo put forward the conspiracy theory (widespread to this day) that Jewish bankers form a conspiratorial cabal bent upon world domination. Jew Suss (which was presented as historically true) pushes the narrative of Jews using money to take power, and of their boundless lust for young Christian women (hence the danger of “racial pollution”). Of all the anti-Semitic propaganda films the regime produced, the top regime figures considered this to be the most powerful—about 40% of German adults of the time saw this film. It is banned in Germany to this day. Finally, The Eternal Jew—perhaps the most infamous of the group—is presented as a truthful documentary. While this sham documentary was a comparative box office flop, it was widely used as a training film. (shrink)

A psychological and historical study of college students from the standpoint of the psychology and history of American higher education and of liberal arts values.

This essay is my review of Philip Booth’s ...and the Pursuit of Happiness: Wellbeing and the Role of Government. The book is an anthology of original articles by eminent researchers in modern happiness economics, such as: Booth himself; Paul Omerod; David Sacks, Betsey Stephenson, and Justin Wolfers; Christopher Snowden; J. R. Shackleton; Christian Bjornskov; Peter Boettke and Christopher Coyne; and Pedro Schwartz. I conclude by offering several criticisms of the work.

People have sought ways to improve their physical and mental capabilities for thousands of years. For those of us who believe that human enhancement technologies include clothes, tools and weapons, the politics of enhancement started in prehistory. The norms of pre-industrial societies that only certain castes or genders could touch specific tools or wear certain clothes were preliminary politics of enhancement. Prosthetic limbs are thousands of years old, and by the 15th century, there were multiple experiments with vaccination around the (...) world. Although it would be appropriate to write a history of the various forms of empowerment that have taken place since the dawn of civilisation, this volume – that now we can present to the lectors – will be on the debates about human enhancement that began in the early 20th century, once modern medicine had begun to suggest actual technologies for human augmentation. Before examining the relationship between human enhancement and biopolitics (the subject of our work), it is helpful to say a few words about the series in which this volume appears, a series that bears the same title as this first text and which opens with contributions from the best scientific experts on the subject. (shrink)

End-of-life care has a number of characteristics that make economic evaluation particularly challenging. These include proximity to death, the improbability of survival gain, individuals’ changing priorities, declining cognition and effects on close persons. In view of these particularities of end-of-life care, some researchers have determined that current ‘extra-welfarist’ approaches to defining do not adequately reflect well-being. As a result, suggestions are being made that would see the QALY approach either replaced or subject to significant redefinition. The purported goal of adopting (...) alternative evaluation approaches is to extend the evaluative space ‘beyond’. The purpose of this chapter is to guide the definition of what should be included in the evaluative space in end-of-life care. (shrink)

A review of David E. Cooper's book, "Animals and Misanthropy", which argues that reflection on awful treatment of animals justifies a negative critical judgment on human life and culture.

I elaborate and defend a "necessitarian" interpretation of Kant's account of laws.

This essay is my short, critical review of Donald Livingston’s anthology, Rethinking the American Union for the Twenty-First Century. The contributors of this anthology all argue for secession as a legal and proper tool for calling the Federal government down in size and power. I critically examine the arguments of the contributors.

This essay is my review of Olaf Gersemann’s book, Cowboy Capitalism: European Myths, American Reality. Gersemann was a reporter for Germany’s largest business weekly magazine, and he came to America to write an expose of the weakness of the American economy. What he found instead—and argued in detail—is that the American economy was robust, for better off than commonly believed in Europe. I finish the review by pointing out some things he overlooked, such as the fact that the U.S. has (...) paid and continues to pay disproportionately more for joint American/European defense, and that no European nation has allowed in the vast number of poor immigrants that America has. (shrink)

According to the view that there is moral encroachment in epistemology, whether a person has knowledge of p sometimes depends on moral considerations, including moral considerations that do not bear on the truth or likelihood of p. Defenders of moral encroachment face a central challenge: they must explain why the moral considerations they cite, unlike moral bribes for belief, are reasons of the right kind for belief (or withheld belief). This paper distinguishes between a moderate and a radical version of (...) moral encroachment. It shows that, while defenders of moderate moral encroachment are well-placed to meet the central challenge, defenders of radical moral encroachment are not. The problem for radical moral encroachment is that it cannot, without taking on unacceptable costs, forge the right sort of connection between the moral badness of a belief and that belief’s chance of being false. (shrink)

ABSTRACT: Central to both James’s earlier psychology and his later philosophical views was a recurring distinction between percepts and concepts. The distinction evolved and remained fundamental to his thinking throughout his career as he sought to come to grips with its fundamental nature and significance. In this chapter, I focus initially on James’s early attempt to articulate the distinction in his 1885 article “The Function of Cognition.” This will highlight a key problem to which James continued to (...) return throughout his later philosophical work on the nature of our cognition, including in his famous “radical empiricist” metaphysics of “pure experience” around the turn of the century. We shall find that James grappled insightfully but ambivalently with the perceptual and conceptual dimensions of the “knowledge relation” or the “cognitive relation,” as he called it—or what, following Franz Brentano, philosophers would later call our object-directed thought or intentionality more generally. Some philosophers have once again returned to James’s work for crucial insights on this pivotal topic, while others continue to find certain aspects of his account to be problematic. What is beyond dispute is that James’s inquiries in this domain were both innovative and of lasting significance. (shrink)

What responsibilities do audiences have in engaging with artworks? Certain audience responses seem quite clear: for example, audiences should not vandalize or destroy artworks; they should not disrupt performances. This paper examines other kinds of resisting responses that audiences sometimes engage in, including petitioning the artist to change their works, altering copies of artworks, and creating new artworks in another artist’s fictional world. I argue for five claims: (1) while these actions can sometimes infringe on the rights of artists, the (...) rights of artists are not absolute; (2) the fact that such actions are based on mistaken interpretations of the artworks has no normative weight; (3) there can be reason to object to additions and alterations whose conception of the artwork is morally worse than the original (and so, there can be reason to support additions and alterations whose conception is morally better); (4) petitioning raises special moral problems; and, most important, (5) some of these actions are valuable because they involve creative and aesthetic activity. Those acts of audience resistance that are creative, morally improve on the original work, and that minimize the infringement of the artists’ rights are good, and should be encouraged. (shrink)

At first glance, Fichte and Nietzsche might strike us as intellectual contraries. This impression is reinforced by Nietzsche’s disparaging remarks about Fichte. The dearth of critical literature comparing the two thinkers also could easily lead us to believe that they are, for all intents and purposes, irrelevant to one another. In this paper, however, I argue that their theories of subjectivity are in many respects remarkably similar and worthy of comparison. But I further explain how, despite this convergence, their normative (...) philosophies end up so conspicuously at odds with one another. After examining the resemblance between their denials of the substantial self, I respectively analyse Fichte’s and Nietzsche’s positive accounts of subjectivity, self-cultivation, and the political preconditions of self-cultivation. I locate the conceptual juncture at which their practical outlooks begin to part ways in their divergent drive psychologies and in their distinct conceptions of conscience. These apparently minor theoretical differences generate a large-scale disagreement regarding the political systems they believe best enable self-cultivation, with Fichte favouring a democratic regime, while Nietzsche opts for a markedly more aristocratic one. I close by sketching a possible way out of this dilemma. (shrink)

Paul Draper argues that given theism we should not expect the amount of pain and suffering we observe in the world. And since the prevalence of such evils is not surprising from a non-theistic perspective, we should reject the theistic hypothesis. But not all surprising observations are necessarily a demerit when it comes to the assessment of a given theoretical perspective. I propose that on Christian theism the prevalence of evil is a surprising feature that contributes to the overall aesthetic (...) merit of the theistic hypothesis. This element of surprise in the world, when considered as a divine drama, sets the stage for an even more surprising dramatic upswing where the work of God solves the central narrative riddle of human history, namely evil and how it can be conquered. (shrink)

According to Kantians, coercion and deception are the two fundamental kinds of wrongdoing. Although this may be true, I wish to argue against two other related assumptions about coercion and deception held by Kantians as well as non-Kantians. One is the assumption that coercion is morally worse than deception, all things being equal. The other is the assumption that whenever coercion is morally permissible, deception is morally permissibe, all things being equal. Both of these assumptions, I argue, are false. Deception (...) is morally worse than coercion, and deception is never morally permissible in virtue of the fact that coercion is morally permissible, whenever coercion is morally permissible. (shrink)

Descartes’ first book, 1618’s Compendium of Music, focuses on biomechanical reactions in the human body but also claims that the purpose of art is to arouse emotions. By the end of the 1630s, however, he had given up on precisely predicting how that arousal may occur. This article contends, though, that Descartes’ abandonment of that project is a result of using an inappropriate psychological model for such predictions. An appropriate model is developed in his last book, 1649’s The Passions of (...) the Soul. Especially by attending to generosity and desire, the probability of predicting aesthetic judgments is at least increased. In increasing it, Descartes’ abandonment need not be total. (shrink)

According to the dogmatism puzzle, for any S and any p, if S knows that p, then she’s entitled to be dogmatic about p, and so disregard any evidence against p, for she knows that (or is in a position to know that) that evidence is misleading. But this seems clearly problematically dogmatic. The standard solution to the dogmatism puzzle involves appealing to the view that acquiring new evidence (even misleading evidence) can undermine one’s knowledge that p. That’s why one (...) can’t rightly disregard any future evidence against p. This solution to the dogmatism puzzle has come to be called ‘the defeat solution’. Maria Lasonen-Aarnio has recently argued, however, that the defeat solution leaves unsolved a partial defeat version of the dogmatism puzzle, where some subject acquires weak misleading evidence against p, but, since it is weak, it doesn’t rob her of knowledge that p. Lasonen-Aarnio argues that solving this partial defeat version of the dogmatism puzzle requires those who endorse the defeasibility of knowledge to either go dogmatist or reject an extremely plausible principle that she calls ‘Entitlement’ (roughly, for any S and any e, if S knows that evidence e is misleading, then S can rightly disregard e). In this paper, however, I argue that defeasibilists face no such challenge from any version of the dogmatism puzzle, since the dogmatism puzzle, in both its original and partial defeat form, rests on an assumption that we have very good reason to think is mistaken. Specifically, the assumption that, for any S and any p, if S knows that p, then S knows (or is in a position to know) that any evidence against p is misleading. I further argue that rejecting this assumption also yields a neat solution to the dogmatism puzzle involving intention originally proposed by Saul Kripke and recently adapted by R.E. Fraser. (shrink)

Experimental philosophy brings empirical methods to philosophy. These methods are used to probe how people think about philosophically interesting things such as knowledge, morality, and freedom. This paper explores the contribution that qualitative methods have to make in this enterprise. I argue that qualitative methods have the potential to make a much greater contribution than they have so far. Along the way, I acknowledge a few types of resistance that proponents of qualitative methods in experimental philosophy might encounter, and provide (...) reasons to think they are ill-founded. (shrink)