What is the role of affective experience in explaining how our desires provide us with reasons for action? When we desire that p, we are thereby disposed to feel attracted to the prospect that p, or to feel averse to the prospect that not-p. In this paper, we argue that affective experiences – including feelings of attraction and aversion – provide us with reasons for action in virtue of their phenomenal character. Moreover, we argue that desires provide us with reasons (...) for action only insofar as they are dispositions to have affective experiences. On this account, affective experience has a central role to play in explaining how desires provide reasons for action. (shrink)

This paper evaluates the claim that some desires provide reasons in virtue of their connection with conscious affective experiences like feelings of attraction or aversion. I clarify the nature of affective desires and several distinct ways in which affective desires might provide reasons. Against accounts proposed by Ruth Chang, Declan Smithies and Jeremy Weiss, I motivate doubts that it is the phenomenology of affective experiences that explains their normative or rational significance. I outline an alternative approach that centralises (...) the function of such experiences. (shrink)

It's often said that according to deflationary theories of truth, truth is not a ‘substantial’ property. While this is a fine slogan, it is far from transparent what deflationists mean (or ought to mean) in saying that truth is ‘insubstantial’. Focusing so intently upon the concept of truth and the word ‘true’, I argue, deflationists and their critics have been insufficiently attentive to a host of metaphysical complexities that arise for deflationists in connection with the property of truth. My aim (...) is to correct several misunderstandings as to what deflationists are after here—including some harboured by deflationists themselves—and to offer an account of the commitments about truth's nature that they ought to undertake. In developing this account, I focus particularly upon the issue of what metaphysics of truth a Horwichian minimalist ought to adopt. (shrink)

I present a reconstruction of the logical system of the Tractatus, which differs from classical logic in two ways. It includes an account of Wittgenstein’s “form-series” device, which suffices to express some effectively generated countably infinite disjunctions. And its attendant notion of structure is relativized to the fixed underlying universe of what is named. -/- There follow three results. First, the class of concepts definable in the system is closed under finitary induction. Second, if the universe of objects is countably (...) infinite, then the property of being a tautology is \Pi^1_1-complete. But third, it is only granted the assumption of countability that the class of tautologies is \Sigma_1-definable in set theory. -/- Wittgenstein famously urges that logical relationships must show themselves in the structure of signs. He also urges that the size of the universe cannot be prejudged. The results of this paper indicate that there is no single way in which logical relationships could be held to make themselves manifest in signs, which does not prejudge the number of objects. (shrink)

Fine (2007) argues that Frege’s puzzle and its relatives demonstrate a need for a basic reorientation of the field of semantics. According to this reorientation, the domain of semantic facts would be closed not under the classical consequence relation but only under a stronger relation Fine calls “manifest consequence.” I examine Fine’s informally sketched analyses of manifest consequence, showing that each can be amended to determine a class of strong consequence relations. A best candidate relation emerges from each of the (...) two classes, and I prove that the two candidates extensionally coincide. The resulting consequence relation is of independent interest, for it might be held to constitute a cogent standard of reasoning that proceeds under a deficient grasp on the identity of objects. (shrink)

The COVID-19 global pandemic has shone a light on several important ethical questions, ranging from fairness in resource allocation to the ethical justification of government mandates. In addition to these institutional issues, there are also several ethical questions that arise at the interpersonal level. This essay focuses on several of these issues. In particular, I argue that, despite the insistence in public health messaging that avoiding infecting others constitutes ‘saving lives’, virus transmission that results in death constitutes an act of (...) killing. Whether this killing is wrongful depends on several factors. I consider one intuitively plausible view—namely, that in many cases, killing via unintentional transmission is not wrongful, because the parties in question have implicitly waived their rights against this harm, often via reciprocal risk imposition. I argue that this view is mistaken, but that its central insight can be better captured by identifying the appropriate standards of blame that we ought to apply during a pandemic. I conclude by showing how these conclusions can be fruitfully applied to certain institutional questions, such as helping to justify restricting government mandates. (shrink)

In order to graduate, Florida's high school students by law must learn that Communism is evil, dangerous, and fallacious. All students must learn that the U.S. produces the highest standard of living and more freedom than any other economic system on earth. State universities in Florida are creating a curriculum to implement the Americanism versus Communism Act of 1961 and the Free Enterprise and Consumer Education Act of 1975. ;The Florida Department of Education says that ideology, noncritical thinking, is superior (...) to critical thinking and that the superiority of the U.S. political economy and the dignity of the individual rest in part on peoples' being able to express themselves freely. ;Florida's A.V.C. and F.E.C.E.A. proponents have a special way of convincing audiences that they will develop loyalty while at the same time imposing a set of ideas not open to question. ;This work argues that, intentionally or not, Florida's legislature and Department of Education have set up an official ideology and the mechanism to purvey it. This ideological approach defeats the aim of comparing systems objectively. While the stated aim is to promote critical thinking, the D.O.E.'s special philosophy underscoring words like "democracy" results in indoctrinating students with a questionable description of the U.S. system. (shrink)

This paper examines the lack of philosophical/moral clarity at the root of speciesism. Focusing on the many reasons animal rights deserves a closer look, it investigates such issues as animal experimentation, human diet, and what should be the foundation of our moral reasoning when dealing with human and nonhuman animal relationships.

Philosophers of science have insisted that evidence of underlying mechanisms is required to support claims about the effects of medical interventions. Yet evidence about mechanisms does not feature on dominant evidence-based medicine “hierarchies.” After arguing that only inferences from mechanisms (“mechanistic reasoning”)—not mechanisms themselves—count as evidence, I argue for a middle ground. Mechanistic reasoning is not required to establish causation when we have high-quality controlled studies; moreover, mechanistic reasoning is more problematic than has been assumed. Yet where the problems can (...) be overcome, mechanistic reasoning can and should be used as evidence. (shrink)

When should you engage with difficult arguments against your cherished controversial beliefs? The primary conclusion of this book is that your obligations to engage with counterarguments are more limited than is often thought. In some standard situations, you shouldn't engage with difficult counterarguments and, if you do, you shouldn't engage with them open-mindedly. This conclusion runs counter to aspects of the Millian political tradition and political liberalism, as well as what people working in informal logic tend to say about argumentation. (...) -/- Not all misleading arguments wear their flaws on their sleeve. Each step of a misleading argument might seem compelling and you might not be able to figure out what's wrong with it. Still, even if you can't figure out what's wrong with an argument, you can know that it's misleading. One way to know that an argument is misleading is, counterintuitively, to lack expertise in the methods and evidence-types employed by the argument. When you know that a counterargument is misleading, you shouldn't engage with it open-mindedly and sometimes shouldn't engage with it at all. You shouldn't engage open-mindedly because you shouldn't be willing to reduce your confidence in response to arguments you know are misleading. And you sometimes shouldn't engage closed-mindedly, because to do so can be manipulative or ineffective. -/- In making this case, Jeremy Fantl discusses echo chambers and group polarization, the importance in academic writing of a sympathetic case for the opposition, the epistemology of disagreement, the account of open-mindedness, and invitations to problematic academic speakers. (shrink)

Wilfrid Sellars’s ethical theory was rich and deeply innovative. On Sellars’s view, moral judgments express a special kind of shared intention. Thus, we should see Sellars as an early advocate of an expressivism of plans and intentions, and an early theorist of collective intentionality. He supplemented this theory with a sophisticated logic of intentions, a robust theory of the categorical validity of normative expressions, a subtle way of reconciling the cognitive and motivating aspects of moral judgment, and much more— all (...) within a strict nominalism that preserves Sellars’s commitment to naturalism. The Ethics of Wilfrid Sellars offers the first systematic treatment of this sadly neglected aspect of Sellars’s work and demonstrates that his ethical theory— just like his more widely discussed epistemology— has much to contribute to current debates. (shrink)

We offer a general framework for theorizing about the structure of knowledge and belief in terms of the comparative normality of situations compatible with one’s evidence. The guiding idea is that, if a possibility is sufficiently less normal than one’s actual situation, then one can know that that possibility does not obtain. This explains how people can have inductive knowledge that goes beyond what is strictly entailed by their evidence. We motivate the framework by showing how it illuminates knowledge about (...) the future, knowledge of lawful regularities, knowledge about parameters measured using imperfect instruments, the connection between knowledge, belief, and probability, and the dynamics of knowledge and belief in response to new evidence. (shrink)

Abstract below. The published version of this article is available open access at The Monist's website. Part of Plato’s complaint about the cognitive status of art cites the pollution of aesthetic cognition by the affective side of our natures. Schopenhauer, by contrast, takes aesthetic cognition to transcend (some of) the limitations of everyday cognition precisely because in it agents become the “pure, will-less subject of cognition” (WWR I 219). On the orthodox reading of his later philosophy, Nietzsche scorns Plato and (...) Schopenhauer’s association of the value of art with its truthfulness. I challenge the orthodox reading and argue that one strand of art’s value is its penetrative cognitive power. In contrast to Schopenhauer, Nietzsche understands this cognitive power to result from the embracing and exploitation of the affects in the artistic process rather than their extirpation. (shrink)

What is the function of morality—what is it all about? What is the basis of morality—what explains our moral agency and patiency? This essay defends a unique Kantian answer to these questions. Morality is about securing our independence from each other by giving each other equal discretion over whether and how we interact. The basis of our moral agency and patiency is practical reason. The first half addresses objections that this account cannot explain the moral patiency of beings who are (...) not also moral agents such as infantile, elderly, and infirm human beings and the other animals who are not moral agents. The second half argues that this account is preferable, on grounds of consistency with the basic Kantian account of the function and content of morality, to the familiar account of our moral patiency, popular especially though not exclusively with contemporary Kantians, in terms of the value of humanity. (shrink)

How is what we believe related to how we act? That depends on what we mean by ‘believe’. On the one hand, there is what we're sure of: what our names are, where we were born, whether we are sitting in front of a screen. Surety, in this sense, is not uncommon — it does not imply Cartesian absolute certainty, from which no possible course of experience could dislodge us. But there are many things that we think that we are (...) not sure of. For example, you might think that it will rain sometime this month, but not be sure that it will. Both what we're sure of and what we think have important normative connections to action. But the connections are quite different. This paper explores these issues with respect to assertion, inquiry, and decision making. We conclude by arguing that there is no theoretically significant notion of ‘full belief’ intermediate in strength between thinking and being sure. (shrink)

Consider the sentence “Lois knows that Superman flies, but she doesn’t know that Clark flies”. In this paper we defend a Millian contextualist semantics for propositional attitude ascriptions, according to which ordinary uses of this sentence are true but involve a mid-sentence shift in context. Absent any constraints on the relevant parameters of context sensitivity, such a semantics would be untenable: it would undermine the good standing of systematic theorizing about the propositional attitudes, trivializing many of the central questions of (...) epistemology, the philosophy of mind, and the philosophy of action. In response to this problem, we prove a series of tenability results. We show that, given certain constraints on the parameters of context sensitivity, there is a broad class of principles of propositional attitude psychology whose good standing follows from corresponding claims about people’s mental representations. But these constraints also have some surprising consequences: they are jointly incompatible with coarse-grained theories of propositions, and they are in tension with a natural picture of how speakers and hearers coordinate on the interpretation of attitude ascriptions. In light of these consequences we explore different ways in which the contextualist picture might be developed, and argue that our preferred way compares favorably with Fregeanism and neo-Russellianism. (shrink)

Plato is often acknowledged as the first philosophical critic of democracy and his Republic is regularly taken as a paradigm of an anti-democratic work. While it is true that Plato objected to much about the democracy of his own time, Plato’s political theorizing also reveals an interest in improving democratic institutions. This chapter explores three themes in Plato’s thinking about democracy: firstly, Plato's insistence that rulers should be knowledgeable and his claim that most people are politically incompetent (§1); secondly, Plato's (...) criticisms of oratory and the corrupting effects of public rhetoric (§2); thirdly, Plato's use of democratic institutions in the Laws (§3). Once we appreciate these different evaluations of democratic practices, we can see that Plato was not simply ‘anti-democratic’ or ‘pro-democratic’ but thought some democratic practices should be abandoned, some reformed, and some adopted. (shrink)

Functionalism about truth, or alethic functionalism, is one of our most promising approaches to the study of truth. In this chapter, I chart a course for functionalist inquiry that centrally involves the empirical study of ordinary thought about truth. In doing so, I review some existing empirical data on the ways in which we think about truth and offer suggestions for future work on this issue. I also argue that some of our data lend support to two kinds of pluralism (...) regarding ordinary thought about truth. These pluralist views, as I show, can be straightforwardly integrated into the broader functionalist framework. The main result of this integration is that some unexplored metaphysical views about truth become visible. To close the chapter, I briefly respond to one of the most serious objections to functionalism, due to Cory Wright. (shrink)

Picturing is a poorly understood element of Sellars’s philosophical project. We diagnose the problem with picturing as follows: on the one hand, it seems that it must be connected with action in order for it to do its job. On the other hand, the representational states of a picturing system are characterized in descriptive and seemingly static terms. How can static terms be connected with action? To solve this problem, we adopt a concept from recent work in Sellarsian metaethics: the (...) idea of a material practical inference, which (we argue) features centrally in how we picture. The key distinction is that the picturing of nonhuman animals involves only Humean material practical inference, in which representational states are corrected only by feedback from the environment and not from discursive interactions. The resulting view shows that Sellars’s contributions to practical philosophy (especially theory of action and metaethics) cannot be separated from his contributions to philosophy of mind, language, and cognitive science. Further, the view makes it clear that picturing is neither a version of the Given, nor is it a fifth wheel to inferential role in explaining representation, but is essential to Sellars’s model of how animals—including humans—represent their environment. (shrink)

In this article, I attempt to provide a complete and exhaustive list of all of the offices and major political roles proposed within the constitution of Magnesia, detailing the title of the office, number of offices, method of appointment, age or gender restrictions, length of term, and explicit responsibilities assigned to that office. This tabulation is intended to be useful for new readers of the Laws and to scholars of various methodological approaches interested in the political arrangements of Magnesia.

Can testimony provide reasons to believe some proposition about an artwork’s aesthetic character? Can testimony bring an agent into a position where they can issue an aesthetic judgement about that artwork? What is the epistemic value of aesthetic communication? These questions have received sustained philosophical attention. More fundamental questions about aesthetic communication have meanwhile been neglected. These latter questions concern the nature of aesthetic communication, the criteria that determine when aesthetic communication is successful, and the frequency of communicative success in (...) aesthetic communication. The neglect of these questions is a serious oversight, not least because they bear directly on each of the other questions listed. This paper’s focus is the more fundamental set of questions. I argue for a restricted form of communicative pessimism. Discerning aesthetic communication about an artwork typically fails unless its recipient is both acquainted with that artwork and able to coordinate with the speaker on an aesthetic understanding of it. I arrive at this conclusion by challenging the standard conception of the nature of aesthetic communication that the literature presupposes, as well as an accompanying criterion of communicative success. I introduce an alternative view. In closing I relate my discussion to the former set of questions. (shrink)

I argue that racism is essentially a civic character trait: to be a racist is to have a character that rationally reflects racial supremacist sociopolitical values. As with moral vice accounts of racism, character is my account’s primary evaluative focus: character is directly evaluated as racist, and all other racist things are racist insofar as, and because, they cause, are caused by, express or are otherwise suitably related to racist character. Yet as with political accounts of racism, sociopolitical considerations provide (...) my account’s primary evaluative standard: satisfying the sociopolitical standard of racial supremacy is what makes racist character racist. (shrink)

In a recent paper, Sylvia Wenmackers and Leon Horsten discuss how the concept of a fair infinite lottery can best be extended to denumerably infinite lotteries. Their paper uses and builds on the alpha-theory of Vieri Benci and Mauro Di Nasso. The purpose of this paper is to demonstrate a potential problem for alpha-theory.

In this paper, I discuss two concerns for pluralist truth theories: a concern about a key detail of these theories and a concern about their viability. The detail-related concern is that pluralists have relied heavily upon the notion of a domain, but it is not transparent what they take domains to be. Since the notion of a domain has been present in philosophy for some time, it is important for many theorists, not only truth pluralists, to be clear on what (...) domains are and what work they can do. The viability-related concern is that it’s not clear how a pluralist truth theory could explain the truth-conditions of mixed atomic propositions. To address this concern, truth pluralists should recognize something to which they have not been sufficiently attentive: that some atomic propositions belong to more than one domain. But, recognizing this requires rethinking the relationships between the nature of propositions, their membership in domains, and their truth. I address these issues and propose an understanding of them that is preferable to the best existing account of them, that offered by Michael Lynch. (shrink)

We characterize a type of functional explanation that addresses why a homologous trait originating deep in the evolutionary history of a group remains widespread and largely unchanged across the group’s lineages. We argue that biologists regularly provide this type of explanation when they attribute conserved functions to phenotypic and genetic traits. The concept of conserved function applies broadly to many biological domains, and we illustrate its importance using examples of molecular sequence alignments at the intersection of evolution and cell biology. (...) We use these examples to show how the study of conserved functions can integrate knowledge of a trait’s causal effects on fitness and its history of natural selection without invoking adaptation. We also show how conserved function provides a novel basis for addressing objections against evolutionary functions raised by Robert Cummins. (shrink)

What explains why we are subjects for whom objects can have value, and what explains which objects have value for us? Axiologicians say that the value of humanity is the answer. I argue that our value, no matter what it is like, cannot perform this task. We are animals among others. An explanation of the value of objects for us must fit into an explanation of the value of objects for animals generally. Different objects have value for different animals. Those (...) differences depend on differences in animal natures and, in particular, on the diverse characteristic capacities of different animals. Once we invoke animal natures, there is nothing for the value of animality, including the value of humanity, to explain. (shrink)

Much moral skepticism stems from the charge that moral facts do not figure in causal explanations. However, philosophers committed to normative epistemological discourse (by which I mean our practice of evaluating beliefs as justified or unjustified, and so forth) are in no position to demand that normative facts serve such a role, since epistemic facts are causally impotent as well. I argue instead that pragmatic reasons can justify our continued participation in practices which, like morality and epistemology, do not serve (...) the function of causal explanation. Finally, I defend this pragmatic justification of morality and epistemology against a number of objections, including the objection that it confuses practical and theoretical justification. (shrink)

Did Plato intend the laws of the Laws to change? While most scholars agree that there is to be legal change in Magnesia, I contend that this issue has been clouded by confusing three distinct questions: (1) whether there are legal mechanisms for changing the law in Magnesia, (2) what the attitudes of Magnesian citizens towards innovation and legal change are, and (3) whether Plato thinks the law is always the ultimate political authority. Once we separate these issues and look (...) at the relevant texts more closely, we see that the Athenian Visitor is primarily concerned with supplementing the original lawgiver’s laws and that any innovation that occurs should be consistent with this lawcode. This does not settle the question about whether it is always right to act in accordance with the existing laws, though it does provide a valuable framework for understanding a central aspect of Platonic political philosophy. Thus, although Plato’s ideal places knowledge above the law, in practice the laws of Magnesia will be fixed and authoritative for those people living under them. (shrink)

Recent defenders of the divine command theory like Adams and Alston have confronted the Euthyphro dilemma by arguing that although God’s commands make right actions right, God is morally perfect and hence would never issue unjust or immoral commandments. On their view, God’s nature is the standard of moral goodness, and God’s commands are the source of all obligation. I argue that this view of divine goodness fails because it strips God’s nature of any features that would make His goodness (...) intelligible. An adequate solution to the Euthyphro dilemma may require that God be constrained by a standard of goodness that is external to Himself -- itself a problematic proposal for many theists. (shrink)

In this paper, we offer a brief, critical survey of contemporary work on truth. We begin by reflecting on the distinction between substantivist and deflationary truth theories. We then turn to three new kinds of truth theory—Kevin Scharp's replacement theory, John MacFarlane's relativism, and the alethic pluralism pioneered by Michael Lynch and Crispin Wright. We argue that despite their considerable differences, these theories exhibit a common "pluralizing tendency" with respect to truth. In the final section, we look at the underinvestigated (...) interface between metaphysical and formal truth theories, pointing to several promising questions that arise here. (shrink)

Proponents of the rule of law argue about whether that ideal should be conceived formalistically or in terms of substantive values. Formalistically, the rule of law is associated with principles like generality, clarity, prospectivity, consistency, etc. Substantively, it is associated with market values, with constitutional rights, and with freedom and human dignity. In this paper, I argue for a third layer of complexity: the procedural aspect of the rule of law; the aspects of rule-of-law requirements that have to do with (...) "natural Justice" or "procedural due process." These I believe have been neglected in the jurisprudential literature devoted specifically to the idea of the rule of law and they deserve much greater emphasis. Moreover procedural values go beyond elementary principles like the guarantee of an unbiased tribunal or the opportunity to present and confront evidence. They include the right to argue in a court about what the law is and what its bearing should be on one's situation. The provision that law makes for argument is necessarily unsettling, and so this emphasis on the procedural aspect highlights the point predictability should not be regarded as the be-all and end-all of the rule of law. (shrink)

No contemporary compatibilist account of free will can be complete unless it engages with the consequence argument. I will argue that Wilfrid Sellars offered an ingenious version of compatibilism that can be used to refute the consequence argument. Unfortunately, owing to the opacity of Sellars’s writings on free will, his solution has been neglected. I will reconstruct his view here, demonstrating how it represents a powerful challenge to the consequence argument and tying it to some recent developments in the compatibilist (...) literature. (shrink)

We show that, contrary to conventional wisdom, Frege’s distinction between sense and reference does not reconcile a classical logic of identity with apparent counterexamples to it involving proper names embedded under propositional attitude verbs.

This piece lays out the framework for a special issue on the topic of "Fits and Misfits," published as volume 7, issue 1 of Puncta: A Journal of Critical Phenomenology. We discuss the relationship between the concept of misfitting, coined by Rosemarie Garland-Thomson, and debility, coined by Jasbir Puar, in relationship to scholarship on Merleau-Ponty. We then introduce each of the eight articles in the special issue: Rosemarie Garland-Thomson's "What Misfitting Makes," Susan Bredlau's "Conversational Accessibility: Healthcare, Community, and the Ethics (...) of Everyday Encounters," Helen A. Fielding's "Being Touched by Wellness: Merleau-Ponty, Nancy, and the Intensive Care Unit," Ann Murphy's "The Spirited Interworld: Caregiving and the Liminal Phenomenology of Dementia," Rachel Elliott's "Sharing Time with Misfits: We-Experience across Bodily Difference," David Morris's "An-Archic Time: Melting the Clock as Hypernorm of the I Can -- and Philosophy," Rebecca Longtin's "Merleau-Ponty's Cézanne as Misfit Artist," and, finally, Laura McMahon's "The Politics of Vulnerability and the School for Peace: Insights from Butler, Merleau-Ponty, and Family Systems Theory.". (shrink)

In this paper, I present a puzzle involving special relativity and the random selection of real numbers. In a manner to be specified, darts thrown later hit reals further into a fixed well-ordering than darts thrown earlier. Special relativity is then invoked to create a puzzle. I consider four ways of responding to this puzzle which, I suggest, fail. I then propose a resolution to the puzzle, which relies on the distinction between the potential infinite and the actual infinite. I (...) suggest that certain structures, such as a well-ordering of the reals, or the natural numbers, are examples of the potential infinite, whereas infinite integers in a nonstandard model of arithmetic are examples of the actual infinite. (shrink)

This chapter addresses concerns that pragmatic encroachers are committed to problematic knowledge variance. It first replies to Charity Anderson and John Hawthorne’s new putative problem cases, which purport to show that pragmatic encroachment is committed to problematic variations in knowledge depending on what choices are available to the potential knower. It argues that the new cases do not provide any new reasons to be concerned about the pragmatic encroacher’s commitment to knowledge-variance. The chapter further argues that concerns about knowledge-variance are (...) not limited to the pragmatic encroacher, but come up for traditional purist invariantism as well. (shrink)

Most people who defend physician-assisted death (PAD) endorse the Joint View, which holds that two conditions—autonomy and welfare—must be satisfied for PAD to be justified. In this paper, we defend an Autonomy Only view. We argue that the welfare condition is either otiose on the most plausible account of the autonomy condition, or else is implausibly restrictive, particularly once we account for the broad range of reasons patients cite for desiring PAD, such as “tired of life” cases. Moreover, many of (...) the common objections to an Autonomy Only view fail once we understand the extent of the autonomy condition’s requirements—in particular, the importance of one’s values for autonomous choices. If our view is correct, then the scope of permissible PAD is broader than is currently accepted in both the philosophical literature and the law, and therefore poses an important challenge to this widely accepted view on justified PAD. (shrink)

Paul Tillich (1886-1965) is generally considered the most original and influential Christian theologian of the 20th century. What's not as widely recognized, outside of academic circles, is his stature as a first-rate existentialist philosopher—in the lineage of Kierkegaard, Heidegger, Nietzsche, and Pascal. Few people have analyzed more areas of existence: from art and architecture to culture, science, economics, politics, technology, psychology, world religions (particularly Buddhism), history, and health and healing. But one of Tillich's primary and enduring concerns was humanity's troubled (...) relationship with the natural world. It was his belief that empathizing with and defending nature was of vital importance to the human spirit, bringing great depth and meaning to our experience of life itself. -/- Though the 1962 publication of Rachel Carson's "Silent Spring" is seen as a pivotal moment in awakening the environmental movement, Tillich was writing decades before this of the commodification and desecration of the natural world. He witnessed the rise of industrialization and the power of this synthetic world to bend humanity to its demands, and warned that “we are living in the late stage of the self-destruction of industrial society, as a world above the given world of nature." Though creative in many respects, he also saw this technical enterprise impoverishing our spiritual lives and inflicting untold suffering on a defenseless planet and our fellow nonhuman animals. -/- With great implications for environmental ethics, a central part of Tillich’s theology is his “multidimensional unity of life,” a unique scientific and moral perspective that vastly expands our concept of life, granting deep significance to even the inorganic dimension. Perhaps most importantly, Tillich challenges religious views that see life on this planet as subordinate to the "real" lives to come after death, famously stating that “there is no salvation [salvus: to heal and make whole] of man if there is no salvation of nature, for man is in nature and nature is in man." -/- In this timely and original assessment of Tillich, Yunt provides a philosophical bulwark against the modern world's increasing assault on science, reason, and nature. And by examining contemporary environmental movements such as deep ecology and ecopsychology, as well as current issues like climate change and the impact of human diet and new technologies on the planet, Yunt brings clarity to the increasingly obvious fact that humans are within the realm of the natural world, not above it. (shrink)

In her seminal article ‘Modern Moral Philosophy’ (1958) Elizabeth Anscombe argued that we need a new ethics, one that uses virtue terms to generate absolute prohibitions against certain act-types. Leading contemporary virtue ethicists have not taken up Anscombe's challenge in justifying absolute prohibitions and have generally downplayed the role of rule-following in their normative theories. That they have not done so is primarily because contemporary virtue ethicists have focused on what is sufficient for characterizing the deliberation and action of the (...) fully virtuous person, and rule-following is inadequate for this task. In this article, I take up Anscombe's challenge by showing that rule-following is necessary for virtuous agency, and that virtue ethics can justify absolute prohibitions. First, I offer a possibility proof by showing how virtue ethics can generate absolute prohibitions in three ways: by considering actions that directly manifest vice or that cannot be performed virtuously; actions that are prohibited by one's institutional roles and practical identities; and actions that are prohibited by the prescriptions of the wise. I then seek to show why virtue ethicists should incorporate rule-following and absolute prohibitions into their theories. I emphasize the central role that rules have in the development of virtue, then motivate the stronger view that fully virtuous agents follow moral rules by considering the importance of hope, uncertainty about consequences, and taking responsibility for what eventuates. Finally, I provide an account of what Anscombe called a ‘corrupt mind’, explaining how our understanding of virtue is corrupted if we think that virtue may require us to do vicious actions. (shrink)

Unlike its friendly cousin the placebo effect, the nocebo effect (the effect of expecting a negative outcome) has been almost ignored. Epistemic and ethical confusions related to its existence have gone all but unnoticed. Contrary to what is often asserted, adverse events following from taking placebo interventions are not necessarily nocebo effects; they could have arisen due to natural history. Meanwhile, ethical informed consent (in clinical trials and clinical practice) has centred almost exclusively on the need to inform patients about (...) intervention risks with patients to preserve their autonomy. Researchers have failed to consider the harm caused by the way in which the information is conveyed. In this paper, I argue that the magnitude of nocebo effects must be measured using control groups consisting of untreated patients. And, because the nocebo effect can produce harm, the principle of non-maleficence must be taken into account alongside autonomy when obtaining (ethical) informed consent and communicating intervention risks with patients. (shrink)

A three dimensional hypercube representing all of the 4,096 dyadic computations in a standard bivalent system has been created. It has been constructed from the 16 functions arrayed in a table of functional completeness that can compute a dyadic relationship. Each component of the dyad is an operator as well as a function, such as “implication” being a result, as well as an operation. Every function in the hypercube has been color keyed to enhance the display of emerging patterns. At (...) the minimum, the hypercube is a “multiplication table” of dyadic computations and produces values in a way that shortens the time to do operations that normally would take longer using conventional truth table methods. It also can serve as a theorem prover and creator. With the hypercube comes a deductive system without the need for axioms. The main significance of the 3-D hypercube at this point is that it is the most fundamental way of displaying all dyadic computations in binary space, thus serving as a way of normalizing the rendition of uninterpreted, or raw, binary space. The hypercube is a dimensionless entity, a standard by which in binary spaces can be measured and classified, analogous to a meter stick. (shrink)

This chapter offers an opinionated introduction to higher-order formal languages with an eye towards their applications in metaphysics. A simply relationally typed higher-order language is introduced in four stages: starting with first-order logic, adding first-order predicate abstraction, generalizing to higher-order predicate abstraction, and finally adding higher-order quantification. It is argued that both β-conversion and Universal Instantiation are valid on the intended interpretation of this language. Given these two principles, it is then shown how we can use pure higher-order logic to (...) ask, and begin to answer, metaphysical questions with non-trivial implications. In particular, while we must reject the popular idea that structural differences between sentences correspond to parallel distinctions in the logical structure of extra-linguistic reality, it may still be possible to give a purely logical characterization of objectual aboutness and related notions. (shrink)

There is pragmatic encroachment on some epistemic status just in case whether a proposition has that status for a subject depends not only on the subject's epistemic position with respect to the proposition, but also on features of the subject's non-epistemic, practical environment. Discussions of pragmatic encroachment usually focus on knowledge. Here we argue that, barring infallibilism, there is pragmatic encroachment on what is arguably a more fundamental epistemic status – the status a proposition has when it is warranted enough (...) to be a reason one has for believing other things. (shrink)

In this paper, I suggest that infinite numbers are large finite numbers, and that infinite numbers, properly understood, are 1) of the structure omega + (omega* + omega)Ө + omega*, and 2) the part is smaller than the whole. I present an explanation of these claims in terms of epistemic limitations. I then consider the importance, part of which is demonstrating the contradiction that lies at the heart of Cantorian set theory: the natural numbers are too large to be counted (...) by any finite number, but too small to be counted by any infinite number – there is no number of natural numbers. (shrink)

What can Stoicism offer to contemporary debates about forgiveness? Given their outright rejection of a reactive attitudes framework for responding to wrongdoing and their bold suggestions of how to revise our moral practices, the Stoics provide a valuable lens through which to re-evaluate various central claims in the debates about forgiveness. In this chapter, I highlight four common assumptions that the Stoics would consider problematic: firstly, that forgiveness is opposed to justice; secondly, that anger and resentment are necessary for registering (...) wrongdoing; thirdly, that anger and resentment are generally reliable at tracking the severity of wrongdoing; fourthly, that reconciliation with wrongdoers is an option rather than an imperative of virtue. Insofar as the Stoics provide defensible and often compelling alternatives to these positions, Stoicism offers a number of philosophical resources to re-conceptualize the way we think about forgiveness and suggests ways in which forgiveness might be better integrated into a virtue ethical framework. (shrink)

One important strand of Sellars’s attack on classical foundationalism from Empiricism and the Philosophy of Mind is his thesis about the priority of is-talk over looks-talk. This thesis has been criticized extensively in recent years, and classical foundationalism has found several contemporary defenders. I revisit Sellars’s thesis and argue that is-talk is epistemically prior to looks-talk in a way that undermines classical foundationalism. The classical foundationalist claims that epistemic foundations are constituted by the agent’s set of looks-judgments. However, I argue (...) that only a subset of these looks-judgments are even candidates to serve as foundations for the agent’s empirical knowledge, and membership in this subset is determined by the agent’s theory of how the world is. Thus, the epistemic force of the looks-judgments in this subset is dependent on the agent’s theory of how the world is. This means that these looks-judgments aren’t foundational at all, as the agent’s theory of how the world is is epistemically is prior to the epistemic status of these looks-judgments. This is the sense in which judgments about how the world is are epistemically prior to judgments about how things look. This conclusion allows concrete elaboration of another of Sellars’s well-know claims: “I do wish to insist that the metaphor of ‘foundation’ is misleading in that it keeps us from seeing that if there is a logical dimension in which other empirical propositions rest on observation reports, there is another logical dimension in which the latter rest on the former”. (shrink)