In this paper I trace the manner in which Herder’s philosophy of language grounds his approach to hermeneutical issues regarding history, interpretation, and translation. Herder’s approach to the question of language has been repeatedly lauded for its important influence on the later work done by Schleiermacher, Dilthey, and Gadamer, but in this discussion I am going to put him more directly in conversation with Wilhelm von Humboldt. Although recent critics have derided Humboldt’s theory as both derivative and wrong, I will (...) argue that we should instead recognize that Humboldt’s philosophy of language represents a significant development of Herder’s thesis. This development is accomplished by way of Humboldt’s application of Kant’s mature theory of reason to a program for comparative linguistics. In Humboldt’s hands, this amounts to a new strain of philosophical anthropology. (shrink)

The dominant approach to assessing decision-making capacity in medicine focuses on determining the extent to which individuals possess certain core cognitive abilities. Critics have argued that this model delivers the wrong verdict in certain cases where patient values that are the product of mental disorder or disordered affective states undermine decision-making without undermining cognition. I argue for a re-conceptualization of what it is to possess the capacity to make medical treatment decisions. It is, I argue, the ability to track one’s (...) own personal interests at least as well as most people can. Using this idea, I demonstrate that it is possible to craft a solution for the problem cases—one that neither alters existing criteria in dangerous ways (e.g. does not open the door to various kinds of abuse) nor violates the spirit of widely accepted ethical constraints on decision-making assessment. (shrink)

This essay explores the speech act of dogwhistling (sometimes referred to as ‘using coded language’). Dogwhistles may be overt or covert, and within each of these categories may be intentional or unintentional. Dogwhistles are a powerful form of political speech, allowing people to be manipulated in ways they would resist if the manipulation was carried outmore openly—often drawing on racist attitudes that are consciously rejected. If philosophers focus only on content expressed or otherwise consciously conveyed they may miss what is (...) most powerful and pernicious in the speech of political culture. This essay is a call to start paying attention to these more covert speech acts, and a first attempt at beginning to theorize them. It argues that dogwhistles present a complex and interesting case for the philosopher of language, and explores their implications for democratic politics. (shrink)

According to some philosophers, gender is a social role or pattern of behavior in a social context. I argue that these accounts have problematic implications for transgender. I suggest that gender is a complex behavioral disposition, or cluster of dispositions. Furthermore, since gender norms are culturally relative, one’s gender is partially constituted by extrinsic factors. I argue that this has advantages over thinking of gender as behavior, and has the added advantage of accommodating the possibility of an appearance/reality dissonance with (...) respect to one’s gender. (shrink)

This paper introduces and defends a new principle for when a structural equation model is apt for analyzing actual causation. Any such analysis in terms of these models has two components: a recipe for reading claims of actual causation off an apt model, and an articulation of what makes a model apt. The primary focus in the literature has been on the first component. But the problem of structural isomorphs has made the second especially pressing (Hall 2007; Hitchcock 2007a). Those (...) with realist sympathies have reason to resist the standard response to this problem, which introduces a normative parameter into the metaphysics (Hall 2007; Halpern and Hitchcock 2010, 2015; Halpern 2016a; Menzies 2017; Gallow 2021). However, the only alternative solution in the literature leaves central questions unanswered (Blanchard and Schaffer 2017). I propose an independently motivated aptness requirement, Evident Mediation, that provides the missing details and resolves the structural isomorph problem without need for a normative parameter. (shrink)

This paper provide the first extended discussion in the philosophical literature of the epistemic significance of the phenomenon of “being known” and the relationship it has to reparations that are distinctively epistemic. Drawing on a framework provided by the United Nations of the “right to know,” it is argued that victims of gross violations and injustices not only have the right to know what happened, but also the right to be known—to be a giver of knowledge to others about their (...) own experiences. It is shown that such victims can suffer epistemic wrongs by being rendered invisible, vilified or demonized, or systematically distorted, and that these ways of not being known demand epistemic reparations. While there are traditional reparations that are epistemic in nature, such as memorialization and education, it is argued that there is a prior and arguably more important epistemic reparation—knowing victims of gross violations and injustices in the sense of bearing witness. The paper concludes with a sketch of an epistemological picture to underwrite this notion of epistemic reparations, one that significantly expands the traditional picture by including epistemic duties that are imperfect in nature and concern actions in addition to beliefs. (shrink)

Anglophone attention to issues of race and racism, with particular attention to Kant and other members of the German Enlightenment, has long been hampered by a lack of critical editions in English. While this is no longer significantly true for Kant studies, it continues to be the case for many of the most relevant works by Georg Forster and Christoph Meiners. This is a problem for philosophers working exclusively in English, and it is one that is only exacerbated by the (...) field’s general lack of interest in not just the intellectual history of philosophy and its figures, but in analyses published in languages other than English today. Ahistorical, monolinguistic approaches become especially problematic, however, when it comes to the philosophical analysis of race and racism, given the need to approach such topics from multiple angles at once—historical, political, cultural, economic, and legal—a fact that is no less true for scholarship on the figures of the eighteenth century than it is for the study of the present one. My aim in what follows therefore is to fill in a bit of the bigger picture, the specific context within which a writer like Georg Forster and his cohort were working, in order to better frame the kinds of specialised discussions of Kant’s philosophy of race that we find today. (shrink)

In the philosophical literature on mental states, the paradigmatic examples of mental states are beliefs, desires, intentions, and phenomenal states such as being in pain. The corresponding list in the psychological literature on mental state attribution includes one further member: the state of knowledge. This article examines the reasons why developmental, comparative and social psychologists have classified knowledge as a mental state, while most recent philosophers--with the notable exception of Timothy Williamson-- have not. The disagreement is traced back to a (...) difference in how each side understands the relationship between the concepts of knowledge and belief, concepts which are understood in both disciplines to be closely linked. Psychologists and philosophers other than Williamson have generally have disagreed about which of the pair is prior and which is derivative. The rival claims of priority are examined both in the light of philosophical arguments by Williamson and others, and in the light of empirical work on mental state attribution. (shrink)

Many epistemologists use intuitive responses to particular cases as evidence for their theories. Recently, experimental philosophers have challenged the evidential value of intuitions, suggesting that our responses to particular cases are unstable, inconsistent with the responses of the untrained, and swayed by factors such as ethnicity and gender. This paper presents evidence that neither gender nor ethnicity influence epistemic intuitions, and that the standard responses to Gettier cases and the like are widely shared. It argues that epistemic intuitions are produced (...) by the natural ‘mindreading’ capacity that underpins ordinary attributions of belief and knowledge in everyday social interaction. Although this capacity is fallible, its weaknesses are similar to the weaknesses of natural capacities such as sensory perception. Experimentalists who do not wish to be skeptical about ordinary empirical methods have no good reason to be skeptical about epistemic intuitions. (shrink)

Intuitively, there is a difference between knowledge and mere belief. Contemporary philosophical work on the nature of this difference has focused on scenarios known as “Gettier cases.” Designed as counterexamples to the classical theory that knowledge is justified true belief, these cases feature agents who arrive at true beliefs in ways which seem reasonable or justified, while nevertheless seeming to lack knowledge. Prior empirical investigation of these cases has raised questions about whether lay people generally share philosophers’ intuitions about these (...) cases, or whether lay intuitions vary depending on individual factors (e.g. ethnicity) or factors related to specific types of Gettier cases (e.g. cases that include apparent evidence). We report an experiment on lay attributions of knowledge and justification for a wide range of Gettier Cases and for a related class of controversial cases known as Skeptical Pressure cases, which are also thought by philosophers to elicit intuitive denials of knowledge. Although participants rated true beliefs in Gettier and Skeptical Pressure cases as being justified, they were significantly less likely to attribute knowledge for these cases than for matched true belief cases. This pattern of response was consistent across different variations of Gettier cases and did not vary by ethnicity or gender, although attributions of justification were found to be positively related to measures of empathy. These findings therefore suggest that across demographic groups, laypeople share similar epistemic concepts with philosophers, recognizing a difference between knowledge and justified true belief. (shrink)

What is common knowledge? According to the dominant iterative model, a group of people commonly knows that p if and only if they each individually know that p, and they furthermore each know that they each know that p, and so on to infinity. According to the integrative model proposed in this paper, a group commonly knows that p when its members are united in a state of mind of the type whose contents must be true. Epistemic integration within a (...) group is enabled by symmetrical signalling processes such as eye contact. In conversational dyads, symmetrical processing operates on pairs of signals produced by the two sides in a familiar format: speakers generate content for joint attention in main channel communication, and addressees evaluate that content in backchannel communication. Processes of reinforcement learning shape our pairwise signalling, driving the accumulation of common knowledge, both in response to extrinsic reward for coordinated action, and in response to the intrinsic reward of curiosity. Where the iterative model caps the epistemic performance of the group at the level of its weakest member, the integrative model of common knowledge shows how groups working together can outperform their strongest member working alone. (shrink)

Curiosity is evident in humans of all sorts from early infancy, and it has also been said to appear in a wide range of other animals, including monkeys, birds, rats, and octopuses. The classical definition of curiosity as an intrinsic desire for knowledge may seem inapplicable to animal curiosity: one might wonder how and indeed whether a rat could have such a fancy desire. Even if rats must learn many things to survive, one might expect their learning must be driven (...) by simpler incentives, such as hunger. One might also wonder what proximal signals could guide animals towards knowledge itself, or how something as abstract as knowledge could ever be a motivational target for an unreflective animal. Taking a cue from recent work in reinforcement learning, I argue that surprise functions as a reward signal for the curious animal, and then show how this amounts to a desire for knowledge gain, where knowledge is conceived of as a cognitive adaptation to reality. This adaptation results in a mental state whose existence depends essentially on the truth of its contents, a factive mental state. Curious creatures benefit from an interaction between the prediction-error correction processes of basic learning and the active surprise-seeking force of their curiosity. This internally adversarial interaction accelerates knowledge gain in ways that are very helpful for agents with the restrictions of biological creatures, in environments with the complexity of our natural world. (shrink)

Experiments in psychology and experimental philosophy suggest that judgments about actual causation are partially governed by norms: norm violations are more likely to be singled out as causes, while structurally analogous factors that obey the norms are unlikely to be singled out. The norm-sensitivity of causal judgment has, in turn, lent support to a normative analysis of causation itself. In this paper, I question whether the support stands. I articulate and examine two principal reasons support might be so derived. For (...) each, I argue that, in fact, a non-normative analysis is better supported. (shrink)

The lottery paradox involves a set of judgments that are individually easy, when we think intuitively, but ultimately hard to reconcile with each other, when we think reflectively. Empirical work on the natural representation of probability shows that a range of interestingly different intuitive and reflective processes are deployed when we think about possible outcomes in different contexts. Understanding the shifts in our natural ways of thinking can reduce the sense that the lottery paradox reveals something problematic about our concept (...) of knowledge. However, examining these shifts also raises interesting questions about how we ought to be thinking about possible outcomes in the first place. (shrink)

Do we apply higher epistemic standards to subjects with high stakes? This paper argues that we expect different outward behavior from high-stakes subjects—for example, we expect them to collect more evidence than their low-stakes counterparts—but not because of any change in epistemic standards. Rather, we naturally expect subjects in any condition to think in a roughly adaptive manner, balancing the expected costs of additional evidence collection against the expected value of gains in accuracy. The paper reviews a body of empirical (...) work on the automatic regulation of cognitive effort in response to stakes, and argues that we naturally see high- and low-stakes subjects as experiencing different levels of ‘epistemic anxiety’, and anticipate different levels of cognitive effort from them for this reason. If unresolved epistemic anxiety always bars an ascription of knowledge, then we can explain our responses to cases involving shifting stakes without positing any variation in the standards of intuitive knowledge ascription. (shrink)

You and I have been colleagues for ten years, during which we have tirelessly discussed the reasons both for and against the existence of God. There is no argument or piece of evidence bearing directly on this question that one of us is aware of that the other is not—we are, then, evidential equals relative to the topic of God’s existence. There is also no cognitive virtue or capacity, or cognitive vice or incapacity, that one of us possesses that the (...) other does not—we are, then, also cognitive equals relative to the question at issue. Given this evidential and cognitive equality, combined with the fact that we have fully disclosed to one another all of our reasons and arguments relative to this topic, we are epistemic peers with respect to the question whether God exists. Yet despite the symmetry of our epistemic positions, we deeply disagree about the answer to this question. What response does rationality require in such a case, where epistemic peers disagree over a question despite there being no apparent asymmetries between them? (shrink)

Why do our intuitive knowledge ascriptions shift when a subject's practical interests are mentioned? Many efforts to answer this question have focused on empirical linguistic evidence for context sensitivity in knowledge claims, but the empirical psychology of belief formation and attribution also merits attention. The present paper examines a major psychological factor (called ?need-for-closure?) relevant to ascriptions involving practical interests. Need-for-closure plays an important role in determining whether one has a settled belief; it also influences the accuracy of one's cognition. (...) Given these effects, it is a mistake to assume that high- and low-stakes subjects provided with the same initial evidence are perceived to enjoy belief formation that is the same as far as truth-conducive factors are concerned. This mistaken assumption has underpinned contextualist and interest-relative invariantist treatments of cases in which contrasting knowledge ascriptions are elicited by descriptions of subjects with the same initial information and different stakes. The paper argues that intellectualist invariantism can easily accommodate such cases. (shrink)

In this article I explore various facets of Nozick’s famous thought experiment involving the experience machine. Nozick’s original target is hedonism—the view that the only intrinsic prudential value is pleasure. But the argument, if successful, undermines any experientialist theory, i.e. any theory that limits intrinsic prudential value to mental states. I first highlight problems arising from the way Nozick sets up the thought experiment. He asks us to imagine choosing whether or not to enter the machine and uses our choice (...) (or rather the choice he assumes most people will have) as evidence against experientialist theories. But for this strategy to succeed it must be possible to distinguish between self-interested and non-self-interested reasons for declining to enter the machine, and there is no obvious way to do this without begging the question against the hedonist. In successive sections I then (a) consider a common misconception of Nozick’s conclusion (that he thinks machine life is the worst life), (b) consider different intuitions about what is important to well-being but missing from machine life, and finally (c) explain what “the experience requirement” is, and describe its relationship to debates about experientialist theories. (shrink)

In forming groups—corporations, teams, academic departments, juries—humans gain new ways of acting in the world. Jennifer Lackey argues that groups need to be held responsible for their actions, and therefore need to be subject to epistemic evaluation. To criticize receptive or reckless behavior on the part of a corporation, for example, we need some account of what it is for a group to believe something, and for a group belief to be justified. In Lackey’s account, group epistemic states are (...) a function of the states of individual operative members. After raising some difficulties for her formulation of this function, this article raises questions about Lackey’s operative-member account can apply to new types of group agent, with a particular focus on the epistemic status of algorithmic systems that harvest human data. (shrink)

A promising development in the philosophy of causation analyzes actual causation using structural equation models, i.e., “causal models”. This paper carefully considers what it means for an interpreted model to be accurate of its target situation. These considerations show, first, that our existing understanding of accuracy is inadequate. Further, and more controversially, they show that any causal model analysis is committed to a kind of relativism – a view whereby causation is a three-part relation holding between a cause, an effect, (...) and something else. In particular, insofar as a causal model analysis construes causation mind-and-language independently, it must treat causation as relative to a specification of background possibilities – i.e., a ‘modal profile.’ Or, so I argue. (shrink)

Factive mental states, such as knowing or being aware, can only link an agent to the truth; by contrast, nonfactive states, such as believing or thinking, can link an agent to either truths or falsehoods. Researchers of mental state attribution often draw a sharp line between the capacity to attribute accurate states of mind and the capacity to attribute inaccurate or “reality-incongruent” states of mind, such as false belief. This article argues that the contrast that really matters for mental state (...) attribution does not divide accurate from inaccurate states, but factive from nonfactive ones. (shrink)

Who are the best subjects for judgment tasks intended to test grammatical hypotheses? Michael Devitt ( [2006a] , [2006b] ) argues, on the basis of a hypothesis concerning the psychology of such judgments, that linguists themselves are. We present empirical evidence suggesting that the relevant divide is not between linguists and non-linguists, but between subjects with and without minimally sufficient task-specific knowledge. In particular, we show that subjects with at least some minimal exposure to or knowledge of such tasks tend (...) to perform consistently with one another—greater knowledge of linguistics makes no further difference—while at the same time exhibiting markedly greater in-group consistency than those who have no previous exposure to or knowledge of such tasks and their goals. (shrink)

This dissertation begins by addressing the question of when a causal model is apt for deciding questions of actual causation with respect to some target situation. I first provide relevant background about causal models, explain what makes them promising as a tool for analyzing actual causation, and motivate the need for a theory of aptness as part of such an analysis (Chapter 1). I then define what it is for a model on a given interpretation to be accurate of, that (...) is, say only true things about, some target situation. This involves a systematization of various representational principles mentioned and/or discussed throughout the literature into a method of interpretation, which I propose be taken as standard (Chapter 2). Next, I explain and address two reasons for which accuracy as I’ve defined it is insufficient for aptness. The first reason – already discussed in the literature – is the problem of structural isomorphs. In response, I propose the aptness condition of Explicit Partial Mediation (Chapter 3). The second reason – which has yet to be noticed – is the problem of the indeterminacy of accuracy. As I demonstrate, a model is accurate of a target situation only relative to a set of background possibilities – what I call a modal profile. It follows that a model represents a situation only relative to some modal profile or other. I go on to discuss the ramifications of this observation for a theory of actual causation in terms of models. I argue that the relativity be taken at face value and built into our metaphysical account of causation, resulting in a view that I call causal relativism (Chapter 4). I explore one advantage of this view in detail: that the resulting account can defend the principle of strong proportionality against several objections (Chapter 5). Finally, I apply the earlier discussion of aptness to attempts to provide a semantics of counterfactuals in terms of causal models – an interventionist semantics. I show how just as a similarity semantics relies on an opaque notion of similarity, an interventionist semantics relies on an analogous notion of aptness. The challenge of articulating aptness thus undermines the claim that an interventionist semantics avoids representational problems inherent in a similarity semantics (Chapter 6). I close with a recap and suggestions for future research (Chapter 7). -/- . (shrink)

Defeat cases are often taken to show that even the most securely-based judgment can be rationally undermined by misleading evidence. Starting with some best-case scenario for perceptual knowledge, for example, it is possible to undermine the subject’s confidence in her sensory faculties until it becomes unreasonable for her to persist in her belief. Some have taken such cases to indicate that any basis for knowledge is rationally defeasible; others have argued that there can be unreasonable knowledge. I argue that defeat (...) cases really involve not an exposure of weakness in the basis of a judgment, but a shift in that basis. For example, when threatening doubts are raised about whether conditions are favorable for perception, one shifts from a basis of unreflective perceptual judgment to a basis of conscious inference. In these cases, the basis of one’s knowledge is lost, rather than rationally undermined. This approach to defeat clears the path for a new way to defend infallibilism in epistemology, and a new understanding of what can count as the basis of any instance of knowledge. (shrink)

Philosophy and Phenomenological Research, EarlyView. Despite the acknowledgement of the moral significance of consent there is still much work to be done in determining which specific sexual encounters count as unproblematically consensual. This paper focuses on the impact of deception. It takes up the specific case of deception about one's self. It may seem obvious that one ought not to lie to a sexual partner about who one is, but determining which features of oneself are most relevant, as well as (...) the lies which it follows would be impermissible to tell, is complicated. It is argued here that deception about one's morally valenced character traits, those we think of as virtues and vices, are particularly problematic. This is true regardless of whether knowing the truth about those traits would have made a difference to one's partner's consent. Attention is then drawn to a range of types of lies that one ought not to tell. (shrink)

We naturally evaluate the beliefs of others, sometimes by deliberate calculation, and sometimes in a more immediate fashion. Epistemic intuitions are immediate assessments arising when someone’s condition appears to fall on one side or the other of some significant divide in epistemology. After giving a rough sketch of several major features of epistemic intuitions, this article reviews the history of the current philosophical debate about them and describes the major positions in that debate. Linguists and psychologists also study epistemic assessments; (...) the last section of the paper discusses some of their research and its potential relevance to epistemology. (shrink)

Interpreting Shakespeare’s seminal work ‘Hamlet’ through the lens of biocentrism offers an illuminating paradigm shift from traditional analyses. Biocentrism, a philosophical standpoint positing the intrinsic value of all living beings and the fundamental interconnectedness of life, contrasts sharply with the anthropocentric viewpoint that places humans at the centre of the universe’s hierarchy. This re-evaluation not only enriches our understanding of the play’s enduring themes, characters, and narrative arcs but also aligns Shakespeare’s work with contemporary environmental and ethical discussions. At the (...) heart of ‘Hamlet’ lie profound contemplations of existence, morality, and the human condition—themes that resonate deeply with biocentric philosophy. (shrink)

Humans have distinctive powers of reflection: no other animal seems to have anything like our capacity for self-examination. Many philosophers hold that this capacity has a uniquely important guiding role in our cognition; others, notably Hilary Kornblith, draw attention to its weaknesses. Kornblith chiefly aims to dispel the sense that there is anything ‘magical’ about second-order mental states, situating them in the same causal net as ordinary first-order mental states. But elsewhere he goes further, suggesting that there is something deeply (...) misleading about reflection’s first-person view of cognition. This chapter takes a closer look at the conditions under which reflection is misleading. Even if humans are the only reflective animals, we are no longer the only creatures that can be questioned about their claims. Chatbots can also be asked to explain themselves, and by studying the conditions under which they produce clarification as opposed to confabulation, we can develop a non-skeptical account of the epistemic value of reflection. I argue that this capacity naturally supports the distribution of complex problem solving among multiple agents. (shrink)

Once symbolized by a burning armchair, experimental philosophy has in recent years shifted away from its original hostility to traditional methods. Starting with a brief historical review of the experimentalist challenge to traditional philosophical practice, this chapter looks at research undercutting that challenge, and at ways in which experimental work has evolved to complement and strengthen traditional approaches to philosophical questions.

Medical ethics would be better if people were taught to think more clearly about well-being or the concept of what is good for a person. Yet for a variety of reasons, bioethicists have generally paid little attention to this concept. Here, I argue, first, that focusing on general theories of welfare is not useful for practical medical ethics. I argue, second, for what I call the “theory-without-theories approach” to welfare in practical contexts. The first element of this approach is a (...) focus on examining important and relatively uncontroversial constituents of welfare as opposed to general theories. The second key element is a framework for thinking about choice in relation to welfare, a framework I refer to as “the mild objectivity framework.” I conclude with illustrations of the way in which the “theory without theories approach” can improve thinking in medicine. (shrink)

This paper provides a general introduction to the use of causal models in the metaphysics of causation, specifically structural equation models and directed acyclic graphs. It reviews the formal framework, lays out a method of interpretation capable of representing different underlying metaphysical relations, and describes the use of these models in analyzing causation.

Michael Devitt ([2006a], [2006b]) argues that, insofar as linguists possess better theories about language than non-linguists, their linguistic intuitions are more reliable. (Culbertson and Gross [2009]) presented empirical evidence contrary to this claim. Devitt ([2010]) replies that, in part because we overemphasize the distinction between acceptability and grammaticality, we misunderstand linguists' claims, fall into inconsistency, and fail to see how our empirical results can be squared with his position. We reply in this note. Inter alia we argue that Devitt's focus (...) on grammaticality intuitions, rather than acceptability intuitions, distances his discussion from actual linguistic practice. We close by questioning a demand that drives his discussion—viz., that, for linguistic intuitions to supply evidence for linguistic theorizing, a better account of why they are evidence is required. (shrink)

Kant’s most canonical argument against suicide, the universal law argument, is widely dismissed. This paper attempts to save it, showing that a suicide maxim, universalized, undermines all bases for practical law, resisting both the non-negotiable value of free rational willing and the ordinary array of sensuous commitments that inform prudential incentives. Suicide therefore undermines moral law governed community as a whole, threatening ‘savage disorder’. In pursuing this argument, I propose a non-teleological and non-theoretical nature – a ‘practical nature’ or moral (...) law governed whole – the realization of which morality demands. (shrink)

Harman’s lottery paradox, generalized by Vogel to a number of other cases, involves a curious pattern of intuitive knowledge ascriptions: certain propositions seem easier to know than various higher-probability propositions that are recognized to follow from them. For example, it seems easier to judge that someone knows his car is now on Avenue A, where he parked it an hour ago, than to judge that he knows that it is not the case that his car has been stolen and driven (...) away in the last hour. Contextualists have taken this pattern of intuitions as evidence that ‘knows’ does not always denote the same relationship; subject-sensitive invariantists have taken this pattern of intuitions as evidence that non-traditional factors such as practical interests figure in knowledge; still others have argued that the Harman Vogel pattern gives us a reason to abandon the principle that knowledge is closed under known entailment. This paper argues that there is a psychological explanation of the strange pattern of intuitions, grounded in the manner in which we shift between an automatic or heuristic mode of judgment and a controlled or systematic mode. Understanding the psychology behind the pattern of intuitions enables us to see that the pattern gives us no reason to abandon traditional intellectualist invariantism. The psychological account of the paradox also yields new resources for clarifying and defending the single premise closure principle for knowledge ascriptions. (shrink)

Poverty has traditionally been conceived of as a state of deprivation. To be poor is to lack something essential to human flourishing. How that something is understood—in terms of welfare, resources, or capabilities—and how it is measured—in absolute terms or relative to a social standard—has been the subject of much debate within the development literature. In this paper, I put forward an account of poverty rooted in the philosophy of action. I argue that poverty essentially involves being in a context (...) in which a reasonable agent’s future-directed agency is systemically undermined. Centering this dimension of poverty allows us to attend to aspects of poverty that are easily overlooked on existing accounts. (shrink)

In this paper, I seek to explore the increasing popular claim that the performance of philosophy and the performance of humor share similar features. I argue that the explanation lies in the function of humor—a function which can be a catalyst for philosophy. Following Ernst Cassirer’s philosophy of symbolic forms and utilizing insights from various philosophical and scientific perspectives on the nature and origins of humor, I argue that the function of humor is to reveal faulty belief or error in (...) judgment. Once such errors are revealed the mind demands resolution, and this is the work of philosophy. But philosophy cannot solve a problem unless it recognizes that there is a problem to solve. That is, the move from ignorance to philosophy requires a mediating step. Humor can act as that step, and, as such, humor can serve as a catalyst for philosophy while being necessarily distinct from it. (shrink)

This paper addresses the question of what constitutes an apt interpreted model for the purpose of analyzing causation. I first collect universally adopted aptness principles into a basic account, flagging open questions and choice points along the way. I then explore various additional aptness principles that have been proposed in the literature but have not been widely adopted, the motivations behind their proposals, and the concerns with each that stand in the way of universal adoption. I conclude that the remaining (...) work of articulating aptness for a SEM analysis of causation is tied up with issues to do with modality, ontology, and mereology. Continuing this work is therefore likely to shed light on the relationship between these areas and causation more generally. (shrink)

I consider the current best interests of patients who were once thought to be either completely unaware (to be in PVS) or only minimally aware (MCS), but who, because of advanced fMRI studies, we now suspect have much more “going on” inside their minds, despite no ability to communicate with the world. My goal in this chapter is twofold: (1) to set out and defend a framework that I think should always guide thinking about the best interests of highly cognitively (...) compromised patients, and then (2) to defend a particular conclusion that applies to this specific patient population. The framework requires us to ask two questions: Is the individual suffering? Is the individual gaining any benefit from life? There must be benefit of some sort for life to be worth preserving, and the benefit must outweigh any suffering (if there is suffering present). I then argue it would be best overall to allow these patients to die. Either these patients are not really very aware at all, in which case they are most likely not suffering, but not benefiting from life either, or they are mentally intact enough to make benefit a theoretical possibility, but in fact they are not benefiting because they cannot communicate with anyone. Such patients would most likely suffer. As there is no way currently to address their suffering, we should allow them to die. No matter the truth about their cognitive lives, death would either be a neutral event, or a blessing. (shrink)

Betrayal trauma theory suggests that psychogenic amnesia is an adaptive response to childhood abuse. When a parent or other powerful figure violates a fundamental ethic of human relationships, victims may need to remain unaware of the trauma not to reduce suffering but rather to promote survival. Amnesia enables the child to maintain an attachment with a figure vital to survival, development, and thriving. Analysis of evolutionary pressures, mental modules, social cognitions, and developmental needs suggests that the degree to which the (...) most fundamental human ethics are violated can influence the nature, form, and processes of trauma and responses to trauma. (shrink)

Studies show that people we judge to have good character we also evaluate to be more attractive. I argue that in these cases, evaluative perceptual experiences represent morally admirable people as having positive (often intrinsic) value. Learning about a person's positive moral attributes often leads us to feel positive esteem for them. These feelings of positive esteem can come to partly constitute perceptual experiences. Such perceptual experiences evaluate the subject in an aesthetic way and seem to attribute aesthetic qualities like (...) 'beauty' to the object of perception. Moreover, these aesthetic qualities like 'beauty' represent the perceived to have various kinds of value. (shrink)

Moral abolitionists claim that morality ought to be abolished. According to one of their most prominent arguments, this is because making moral judgments renders people significantly less tolerant toward anyone who holds divergent views. In this paper we investigate the hypothesis that morality’s tolerance-decreasing effect only occurs if people are realists about moral issues, i.e., they interpret these issues as objectively grounded. We found support for this hypothesis (Studies 1 and 2). Yet, it also turned out that the intolerance associated (...) with realism is mediated by moral conviction and perceived consensus. People tend to feel more strongly about those moral issues they ground objectively and, in doing so, are more prone to display the vice of moral smugness toward those who disagree with them. The remedy for this that has been recommended is humility which we found (Study 3) is indeed related to reduced intolerance, in part by predicting a reduction in realism, but also in part through a direct connection to intolerance. These results put pressure on abolitionists’ “argument from intolerance.”. (shrink)

Most adult persons with anorexia satisfy the existing criteria widely used to assess decision-making capacity, meaning that incapacity typically cannot be used to justify coercive intervention. After rejecting two other approaches to justification, Professor Radden concludes that it is most likely not possible to justify coercive medical intervention for persons with anorexia in liberal terms, though she leaves it open whether some other framework might succeed. I shall assume here that the standard approach to assessing decisionmaking capacity is adequate.1 The (...) question then is whether we can justify—within a liberal framework—coercive intervention with the decision of a competent... (shrink)

Why do we find agents less blameworthy when they face mitigating circumstances, and what does this show about philosophical theories of moral responsibility? We present novel evidence that the tendency to mitigate the blameworthiness of agents is driven both by the perception that they are less normatively competent—in particular, less able to know that what they are doing is wrong—and by the perception that their behavior is less attributable to their deep selves. Consequently, we argue that philosophers cannot rely on (...) the case strategy to support the Normative Competence theory of moral responsibility over the Deep Self theory. However, we also outline ways in which further empirical and philosophical work would shift the debate, by showing that there is a significant departure between ordinary concepts and corresponding philosophical concepts, or by focusing on a different type of coherence with ordinary judgments. (shrink)

Eighteenth-century German writers with broad interests in natural history, and in particular, in the kind of ethnographic reports typically included in travel and expedition narratives, had to be able to access and read the original reports or they had to work with translations. The translators of these reports were, moreover, typically forced more than usual into the role of interpreter. This was especially the case when it came to accounts wherein vocabulary did not exist or was at least not settled, (...) and more importantly where scientific understanding was uncertain or altogether lacking, a situation that could only make the creation of semantic categories all the more significant. With this state of affairs in mind, this essay concentrates on Immanuel Kant’s work to develop a specialised racial vocabulary, and does so in a manner that reveals the importance of Buffon’s account of variation as a resource for Kant, even as Kant sought to position the new vocabulary as an improved template for transforming taxonomy or Naturbeschreibung into a genuine historical science or Naturgeschichte. (shrink)

My thanks to Anik Waldow and Charles Wolfe for their work in producing a volume celebrating our late dear friend Stephen Gaukroger (1950-2023): The Shaping of the Sciences: Essays in Honour of Stephen Gaukroger, edited by Charles Wolfe and Anik Waldow (Springer, 2024). This is my contribution, pp. 187-195 / ISBN: 978-3-031-76036-5 / eBook ISBN 978-3-031-76037-2.

Do epistemic intuitions tell us anything about knowledge? Stich has argued that we respond to cases according to our contingent cultural programming, and not in a manner that tends to reveal anything significant about knowledge itself. I’ve argued that a cross-culturally universal capacity for mindreading produces the intuitive sense that the subject of a case has or lacks knowledge. This paper responds to Stich’s charge that mindreading is cross-culturally varied in a way that will strip epistemic intuitions of their evidential (...) value. I argue that existing work on cross-cultural variation in mindreading favors my position over Stich’s. (shrink)

Because knowledge entails true belief, it is can be hard to explain why a given action is naturally seen as driven by one of these states as opposed to the other. A simpler and more radical characterization of knowledge helps to solve this problem while also shedding some light on what is special about social learning.

To what extent should we trust our natural instincts about knowledge? The question has special urgency for epistemologists who want to draw evidential support for their theories from certain intuitive epistemic assessments while discounting others as misleading. This paper focuses on the viability of endorsing the legitimacy of Gettier intuitions while resisting the intuitive pull of skepticism – a combination of moves that most mainstream epistemologists find appealing. Awkwardly enough, the “good” Gettier intuitions and the “bad” skeptical intuitions seem to (...) be equally strong. This chapter argues that it is not a coincidence that these two types of intuition register with equal force: they are generated by a common mechanism. However, the input to this mechanism is interestingly different in the two types of case, and different in a way that can support the mainstream view that Gettier cases tell us something about knowledge where skeptical intuitions involve systematic error. (shrink)