The idea that technologies can change moral beliefs and practices is an old one. But how, exactly, does this happen? This paper builds on an emerging field of inquiry by developing a synoptic taxonomy of the mechanisms of techno-moral change. It argues that technology affects moral beliefs and practices in three main domains: decisional (how we make morally loaded decisions), relational (how we relate to others) and perceptual (how we perceive situations). It argues that across these three domains there are (...) six primary mechanisms of techno-moral change: (i) adding options; (ii) changing decision-making costs; (iii) enabling new relationships; (iv) changing the burdens and expectations within relationships; (v) changing the balance of power in relationships; and (vi) changing perception (information, mental models and metaphors). The paper also discusses the layered, interactive and second-order effects of these mechanisms. (shrink)

It is often noted that if someone has a tertiary degree in a scientific field who promotes an anti-science-establishment, antiscience, or pseudoscience agenda, they are very often engineers, dentists, surgeons or medical practitioners. While this does not mean that all members of these professions or disciplines are antiscience, of course, the higher frequency of pseudoscience among them is indicative of what I call the “deductivist mindset” regarding science itself. Opposing this is the “inductivist mindset”, a view that has been deprecated (...) among philosophers since Popper. Roughly, the deductivist mindset tends to see problems as questions that can be resolved by deduction from known theory or principle, while the inductivist sees problems as questions to be resolved by discovery. These form cognitive poles, which nobody ever purely instantiates, but a cognitive tendency to be a deductivist may explain why some people find results that conflict with prior theoretical commitments, whether scientific or not, unacceptable. The deductivist tends to be a cognitive conservative, where the inductivist tends to be a cognitive progressive, and the conservative mindset leads to a ressentiment about modernism, and hence about certain scientific results, more often, or so I shall argue in this chapter. (shrink)

Essentialism in philosophy is the position that things, especially kinds of things, have essences, or sets of properties, that all members of the kind must have, and the combination of which only members of the kind do, in fact, have. It is usually thought to derive from classical Greek philosophy and in particular from Aristotle’s notion of “what it is to be” something. In biology, it has been claimed that pre-evolutionary views of living kinds, or as they are sometimes called, (...) “natu-ral kinds”, are essentialist. This static view of living things presumes that no tran-sition is possible in time or form between kinds, and that variation is regarded as accidental or inessential noise rather than important information about taxa. In contrast it is held that Darwinian, and post-Darwinian, biology relies upon varia-tion as important and inevitable properties of taxa, and that taxa are not, therefore, kinds but historical individuals. Recent attempts have been made to undercut this account, and to reinstitute essentialism in biological kind terms. Others argue that essentialism has not ever been a historical reality in biology and its predecessors. In this chapter, I shall outline the many meanings of the notion of essentialism in psychology and social science as well as science, and discuss pro- and anti-essentialist views, and some recent historical revisionism. It turns out that nobody was essentialist to speak of in the sense that is antievolutionary in biology, and that much confusion rests on treating the one word, “essence” as meaning a single notion when in fact there are many. I shall also discuss the philosophical implica-tions of essentialism, and what that means one way or the other for evolutionary biology. Teaching about evolution relies upon narratives of change in the ways the living world is conceived by biologists. This is a core narrative issue. (shrink)

The vision of natural kinds that is most common in the modern philosophy of biology, particularly with respect to the question whether species and other taxa are natural kinds, is based on a revision of the notion by Mill in A System of Logic. However, there was another conception that Whewell had previously captured well, which taxonomists have always employed, of kinds as being types that need not have necessary and sufficient characters and properties, or essences. These competing views employ (...) different approaches to scientific methodologies: Mill’s class-kinds are not formed by induction but by deduction, while Whewell’s type-kinds are inductive. More recently, phylogenetic kinds (clades, or monophyletic-kinds) are inductively projectible, and escape Mill’s strictures. Mill’s version represents a shift in the notions of kinds from the biological to the physical sciences. (shrink)

Ever since Darwin people have worried about the sceptical implications of evolution. If our minds are products of evolution like those of other animals, why suppose that the beliefs they produce are true, rather than merely useful? We consider this problem for beliefs in three different domains: religion, morality, and commonsense and scientific claims about matters of empirical fact. We identify replies to evolutionary scepticism that work in some domains but not in others. One reply is that evolution can be (...) expected to design systems that produce true beliefs in some domain. This reply works for commonsense beliefs and can be extended to scientific beliefs. But it does not work for moral or religious beliefs. An alternative reply which has been used defend moral beliefs is that their truth does not consist in their tracking some external state of affairs. Whether or not it is successful in the case of moral beliefs, this reply is less plausible for religious beliefs. So religious beliefs emerge as particularly vulnerable to evolutionary debunking. (shrink)

Few problems in the philosophy of evolutionary biology are more widely disseminated and discussed than the charge of Darwinian evolution being a tautology. The history is long and complex, and the issues are many, and despite the problem routinely being dismissed as an introductory-level issue, based on misunderstandings of evolution, it seems that few agree on what exactly these misunderstandings consist of. In this paper, I will try to comprehensively review the history and the issues. Then, I will try to (...) present the following “solution”, or, one might say, “dissolution”, of the problem, and consider the wider implications of formal, or schematic, explanations in science: yes, the principle of natural selection is a tautology, and so what? It is a promissory note for actual, physical, explanations in particular cases, and is none the worse for that. This is not a new argument, of course, but it does point up the importance of formal schematic models in science. (shrink)

Genes are thought to have evolved from long-lived and multiply-interactive molecules in the early stages of the origins of life. However, at that stage there were no replicators, and the distinction between interactors and replicators did not yet apply. Nevertheless, the process of evolution that proceeded from initial autocatalytic hypercycles to full organisms was a Darwinian process of selection of favourable variants. We distinguish therefore between Neo-Darwinian evolution and the related Weismannian and Central Dogma divisions, on the one hand, and (...) the more generic category of Darwinian evolution on the other. We argue that Hull’s and Dawkins’ replicator/interactor distinction of entities is a sufficient, but not necessary, condition for Darwinian evolution to take place. We conceive the origin of genes as a separation between different types of molecules in a thermodynamic state space, and employ a notion of reproducers. (shrink)

Abstract Charles Darwin, in his discussions with Asa Gray and in his published works, doubted whether God could so arrange it that exactly the desired contingent events would occur to cause particular outcomes by natural selection. In this paper, I argue that even a limited or neo-Leibnizian deity could have chosen a world that satisfied some arbitrary set of goals or functions in its outcomes and thus answer Darwin's conundrum. In more general terms, this supports the consistency of natural selection (...) with providentialism, and makes “theistic evolutionism” a coherent position to hold. (shrink)

To naturalize religion, we must identify what religion is, and what aspects of it we are trying to explain. In this paper, religious social institutional behavior is the explanatory target, and an explanatory hypothesis based on shared primate social dominance psychology is given. The argument is that various religious features, including the high status afforded the religious, and the high status afforded to deities, are an expression of this social dominance psychology in a context for which it did not evolve: (...) high-density populations made possible by agriculture. (shrink)

The word 'reason' as used today is used ambiguous in its meaning. It may denote either of two mental faculties: a lower reason associated with discursive, linear thinking, and a higher reason associated with direct apprehension of first principles of mathematics and logic, and possibly also of moral and religious truths. These two faculties may be provisionally named Reason (higher reason) and rationality (lower reason). Common language and personal experience supply evidence of these being distinct faculties. So does classical philosophical (...) literature, the locus classicus being Plato's Divided Line analogy. -/- The effect of currently using a single word to denote both faculties not only produces confusion, but has had the effect of decreasing personal and cultural awareness of the higher faculty, Reason. Loss of a sense of Reason has arguably contributed to various psychological, social, moral, and spiritual problems of the modern age. This issue was also a central concern of 19th century Transcendentalists, who reacted to the radical empiricism of Locke. It would be advantageous to adopt consistent terms that make explicit a distinction between higher and lower reason. One possibility is to re-introduce the Greek philosophical terms nous and dianoia for the higher and lower reason, respectively. This discussion has certain parallels with the recent theories of McGilchrist (2009) concerning the increasingly left-brain hemisphere orientation of human culture. (shrink)

We argue that the logical outcome of the cladistics revolution in biological systematics, and the move towards rankless phylogenetic classification of nested monophyletic groups as formalized in the PhyloCode, is to eliminate the species rank along with all the others and simply name clades. We propose that the lowest level of formally named clade be the SNaRC, the Smallest Named and Registered Clade. The SNaRC is an epistemic level in the classification, not an ontic one. Naming stops at that level (...) because there is no currently acceptable evidence for clades within it, not because no smaller clades exist. Later, included clades may be named. They would then become the SNaRCs, while the original SNaRC would keep its original name. We argue that all theoretical tasks of biology, in evolution and ecology, as well as practical tasks such as conservation assessment, are better approached using this rankless phylogenetic approach. (shrink)

Suppose that God or a demon informs you of the following future fact: despite recent cosmological evidence, the universe is indeed closed and it will have a ‘final’ instant of time; moreover, at that final moment, all 49 of the world’s Imperial Faberge eggs will be in your bedroom bureau’s sock drawer. You’re absolutely certain that this information is true. All of your other dealings with supernatural powers have demonstrated that they are a trustworthy lot.

In 1866 J.C. Maxwell thought he had discovered a Maxwellian demon—though not under that description, of course [1]. He thought that the temperature of a gas under gravity would vary inversely with the height of the column. From this he saw that it would then be possible to obtain energy for work from a cooling gas, a clear violation of Thompson’s statement of the second law of thermodynamics. This upsetting conclusion made him worry that “there remains as far as I (...) can see a collision between Dynamics and thermodynamics.” Later, he derived the Maxwell-Boltzmann distribution law that made the temperature the same throughout the column. However, he continued to think about the relationship between dynamics and thermodynamics, and in 1867, he sent Tait a note with a puzzle for him to ponder. The puzzle was his famous “neat-fingered being” who could make a hot system hotter and a cold system colder without any work being done. Thompson in 1874 christened this being a “demon”; Maxwell unsuccessfully tried to rename it “valve.” However named, the demon’s point was to “show that the second law of thermodynamics has only a statistical validity.” Since that time a large physics literature has arisen that asks a question similar to that asked in theology, namely, does the devil exist? Beginning with Popper, philosophers examining the literature on Maxwell’s demon are typically surprised—even horrified [2,3,4,5,6,7]. As a philosopher speaking at a physics conference exactly 100 yrs after Popper’s birth, I want to explain why this is so. The organizers of this conference instructed me to offend everyone, believers and non-believers in demons. Thus my talk, apart from an agnostic middle section, contains a section offending those who believe they have exorcized the demon and a section offending those who summon demons. Throughout the central idea will be to clearly distinguish the various second laws and the various demons.. (shrink)

I show how the two great Humean ways of understanding laws of nature, projectivism and systems theory, have unwittingly reprised developments in metaethics over the past century. This demonstration helps us explain and understand trends in both literatures. It also allows work on laws to “leap- frog” over the birth of many new positions, the nomic counterparts of new theories in metaethics. However, like leap-frogging from agriculture to the internet age, it’s hardly clear that we’ve landed in a good place. (...) My reactionary advice is to return to Hume and work on the central insights that motivated Humeanism about modality in the first place. When updated with contemporary insights, there we will find an attractive naturalistic theory of laws, or so I’ll argue, and along the way we’ll see how projectivism and systems theory both get something right about this overall theory. (shrink)

According to D. Bohm’s interpretation of quantum mechanics, a particle always has a well-defined spatial trajectory. A change in boundary conditions can nonlocally change that trajectory. In this note we point out a striking instance of this phenomenon that is easy to understand qualitatively.

Quantum mechanics, like any physical theory, comes equipped with many metaphysical assumptions and implications. The line between metaphysics and physics is often blurry, but as a rough guide, one can think of a theory’s metaphysics as those foundational assumptions made in its interpretation that are not usually directly tested in experiment. In classical mechanics some examples of possible metaphysical assumptions are the claims that forces are real, that inertial mass is primitive, and that space is substantival. The distinctive feature of (...) these claims is that they are all rather far removed from ordinary tests of the theory. Newton defended all three of the above claims at one time or other, whereas Mach attacked each one; however, both scientists agreed on enough of the formalism and its connection to experiment to predict (e.g.) the same periods for given pendulums. What they disagreed about were the ingredients necessary to use classical mechanics to explain and understand the world. (shrink)

John Clarke of Hull, one of the eighteenth century's staunchest proponents of psychological egoism, defended that theory in his Foundation of Morality in Theory and Practice. He did so mainly by opposing the objections to egoism in the first two editions of Francis Hutcheson's Inquiry into Virtue. But Clarke also produced a challenging, direct argument for egoism which, regrettably, has received virtually no scholarly attention. In this paper I give it some of the attention it merits. In addition to (...) reconstructing it and addressing interpretive issues about it, I show that it withstands a tempting objection. I also show that although Clarke's argument ultimately fails, to study it is instructive. It illuminates, for example, Hutcheson's likely intentions in a passage relevant to egoism. (shrink)

In this paper, I transcend the abstract engagement of J. L. Austin's Speech Acts theory and explore their sociopolitical advantages, using the Nigerian social space as my primary experimental field. Nigerian social space is quite hierarchical and progresses along apparently asymmetrical lines of social relationship (in most cases). This in turn, accentuates some sort of power dynamics. In every communication, there is an implicit reinforcement of the social fabric as well as the power dynamic, either through one person's percep6of the (...) social status of the other or, of one's emphasis of power dynamic over the other. Austin's theory comes to the fore as a very laudable framework to map this interesting sociological facts. This work then, offers a philosophical contribution to an otherwise, sociological/anthropological fact. My job in this paper, is to explore a sociopolitical negotiation of Austin's theory in a multiethnic nation-state as Nigeria where hierarchy and power dynamics are heavily emphasized. This paper thus highlights the importance of the perlocutionary acts and the felicity conditions, and also accentuates their implications for social interactions and power dynamics in the Nigerian social space. (shrink)

Corcoran’s 27 entries in the 1999 second edition of Robert Audi’s Cambridge Dictionary of Philosophy [Cambridge: Cambridge UP]. -/- ancestral, axiomatic method, borderline case, categoricity, Church (Alonzo), conditional, convention T, converse (outer and inner), corresponding conditional, degenerate case, domain, De Morgan, ellipsis, laws of thought, limiting case, logical form, logical subject, material adequacy, mathematical analysis, omega, proof by recursion, recursive function theory, scheme, scope, Tarski (Alfred), tautology, universe of discourse. -/- The entire work is available online free at more than (...) one website. Paste the whole URL. http://archive.org/stream/RobertiAudi_The.Cambridge.Dictionary.of.Philosophy/Robert.Audi_The.Cambrid ge.Dictionary.of.Philosophy -/- The 2015 third edition will be available soon. Before you think of buying it read some reviews on Amazon and read reviews of its competition: For example, my review of the 2008 Oxford Companion to Philosophy, History and Philosophy of Logic,29:3,291-292. URL: http://dx.doi.org/10.1080/01445340701300429 -/- Some of the entries have already been found to be flawed. For example, Tarski’s expression ‘materially adequate’ was misinterpreted in at least one article and it was misused in another where ‘materially correct’ should have been used. The discussion provides an opportunity to bring more flaws to light. -/- Acknowledgements: Each of these entries was presented at meetings of The Buffalo Logic Dictionary Project sponsored by The Buffalo Logic Colloquium. The members of the colloquium read drafts before the meetings and were generous with corrections, objections, and suggestions. Usually one 90-minute meeting was devoted to one entry although in some cases, for example, “axiomatic method”, took more than one meeting. Moreover, about half of the entries are rewrites of similarly named entries in the 1995 first edition. Besides the help received from people in Buffalo, help from elsewhere was received by email. We gratefully acknowledge the following: José Miguel Sagüillo, John Zeis, Stewart Shapiro, Davis Plache, Joseph Ernst, Richard Hull, Concha Martinez, Laura Arcila, James Gasser, Barry Smith, Randall Dipert, Stanley Ziewacz, Gerald Rising, Leonard Jacuzzo, George Boger, William Demopolous, David Hitchcock, John Dawson, Daniel Halpern, William Lawvere, John Kearns, Ky Herreid, Nicolas Goodman, William Parry, Charles Lambros, Harvey Friedman, George Weaver, Hughes Leblanc, James Munz, Herbert Bohnert, Robert Tragesser, David Levin, Sriram Nambiar, and others. -/- . (shrink)

Spinoza's causal axiom is at the foundation of the Ethics. I motivate, develop and defend a new interpretation that I call the ‘causally restricted interpretation’. This interpretation solves several longstanding puzzles and helps us better understand Spinoza's arguments for some of his most famous doctrines, including his parallelism doctrine and his theory of sense perception. It also undermines a widespread view about the relationship between the three fundamental, undefined notions in Spinoza's metaphysics: causation, conception and inherence.

Ontologies, as the term is used in informatics, are structured vocabularies comprised of human- and computer-interpretable terms and relations that represent entities and relationships. Within informatics fields, ontologies play an important role in knowledge and data standardization, representation, integra- tion, sharing and analysis. They have also become a foundation of artificial intelligence (AI) research. In what follows, we outline the Coronavirus Infectious Disease Ontology (CIDO), which covers multiple areas in the domain of coronavirus diseases, including etiology, transmission, epidemiology, pathogenesis, diagnosis, (...) prevention, and treatment. We emphasize CIDO development relevant to COVID-19. (shrink)

This presentation includes a complete bibliography of John Corcoran’s publications devoted at least in part to Aristotle’s logic. Sections I–IV list 20 articles, 43 abstracts, 3 books, and 10 reviews. It starts with two watershed articles published in 1972: the Philosophy & Phenomenological Research article that antedates Corcoran’s Aristotle’s studies and the Journal of Symbolic Logic article first reporting his original results; it ends with works published in 2015. A few of the items are annotated with endnotes connecting them (...) with other work. In addition, Section V “Discussions” is a nearly complete secondary bibliography of works describing, interpreting, extending, improving, supporting, and criticizing Corcoran’s work: 8 items published in the 1970s, 22 in the 1980s, 39 in the 1990s, 56 in the 2000s, and 65 in the current decade. The secondary bibliography is annotated with endnotes: some simply quoting from the cited item, but several answering criticisms and identifying errors. As is evident from the Acknowledgements sections, all of Corcoran’s publications benefited from correspondence with other scholars, most notably Timothy Smiley, Michael Scanlan, and Kevin Tracy. All of Corcoran’s Greek translations were done in consultation with two or more classicists. Corcoran never published a sentence without discussing it with his colleagues and students. REQUEST: Please send errors, omissions, and suggestions. I am especially interested in citations made in non-English publications. (shrink)

Tarski’s Convention T—presenting his notion of adequate definition of truth (sic)—contains two conditions: alpha and beta. Alpha requires that all instances of a certain T Schema be provable. Beta requires in effect the provability of ‘every truth is a sentence’. Beta formally recognizes the fact, repeatedly emphasized by Tarski, that sentences (devoid of free variable occurrences)—as opposed to pre-sentences (having free occurrences of variables)—exhaust the range of significance of is true. In Tarski’s preferred usage, it is part of the meaning (...) of true that attribution of being true to a given thing presupposes the thing is a sentence. Beta’s importance is further highlighted by the fact that alpha can be satisfied using the recursively definable concept of being satisfied by every infinite sequence, which Tarski explicitly rejects. Moreover, in Definition 23, the famous truth-definition, Tarski supplements “being satisfied by every infinite sequence” by adding the condition “being a sentence”. Even where truth is undefinable and treated by Tarski axiomatically, he adds as an explicit axiom a sentence to the effect that every truth is a sentence. Surprisingly, the sentence just before the presentation of Convention T seems to imply that alpha alone might be sufficient. Even more surprising is the sentence just after Convention T saying beta “is not essential”. Why include a condition if it is not essential? Tarski says nothing about this dissonance. Considering the broader context, the Polish original, the German translation from which the English was derived, and other sources, we attempt to determine what Tarski might have intended by the two troubling sentences which, as they stand, are contrary to the spirit, if not the letter, of several other passages in Tarski’s corpus. (shrink)

This publication offers the first critical edition of John Buridan’s second set of questions on Aristotle's “De generatione et corruptione”. The edition was made by Michiel Streijger, Paul Bakker and Hans Thijssen. First published as a printed book in 2010, the publication has been converted to open access with the CC BY-NC-ND license as of September 2023.

Stanislaw Lesniewski’s interests were, for the most part, more philosophical than mathematical. Prior to taking his doctorate at Jan Kazimierz University in Lvov, Lesniewski had spent time at several continental universities, apparently becoming relatively attached to the philosophy of one of his teachers, Hans Comelius, to the chapters of John Stuart Mill’s System of Logic that dealt specifically with semantics, and, in general, to studies of general grammar and philosophy of language. In these several early interests are already to (...) be found the roots of the work that was to occupy Lesniewski’s life: a search for a definitive doctrine of what sorts of things there are in the world, or better, of what language must be like if it is adequately and efficiently to represent the world. (shrink)

The philosophy of superdeterminism is based on a single scientific fact about the universe, namely that cause and effect in physics are not real. In 2020, accomplished Swedish theoretical physicist, Dr. Johan Hansson published a physics proof using Albert Einstein’s Theory of Special Relativity that our universe is superdeterministic meaning a predetermined static block universe without cause and effect in physics. This new scientific understanding of the nature of our universe largely comports with Catholic doctrine. The new philosophy of superdeterminism (...) supports Catholic doctrines, such as original sin, the Trinity, the divine attributes of God, the incarnation, the resurrection of Jesus, the authority of the Roman Catholic Church, the existence of an afterlife in Heaven, Hell or Purgatory, miracles and spiritual experiences. The philosophy of superdeterminism supports Catholicism albeit under a new scientific way of thinking about our universe as a predetermined static block reality without cause and effect in physics. (shrink)

This presentation of Aristotle's natural deduction system supplements earlier presentations and gives more historical evidence. Some fine-tunings resulted from conversations with Timothy Smiley, Charles Kahn, Josiah Gould, John Kearns,John Glanvillle, and William Parry.The criticism of Aristotle's theory of propositions found at the end of this 1974 presentation was retracted in Corcoran's 2009 HPL article "Aristotle's demonstrative logic".

Does Anne Conway (1631–79) hold that the created world consists of a single underlying substance? Some have argued that she does; others have argued that she is a priority monist and so holds that there are many created substances, but the whole created world is ontologically prior to each particular creature. Against both of these proposals, this article makes the case for a substance pluralist interpretation of Conway: individual creatures are distinct substances, and the whole created world is not ontologically (...) prior to the individual creatures that compose it. The basic argument for such a view draws on Conway's claims about the freedom and moral responsibility of individual creatures. The pluralist reading is straightforwardly compatible with these claims, while the monistic readings are not. (shrink)

In this paper I wish to examine our imagination of the unity of the earth and the process of globalization by contrasting it with the early origins of mapping and measuring the globe. I will pay particular attention to the work of Abū Rayḥān Al-Bīrūnī. I will demonstrate that the assumptions which allowed for Al-Bīrūnī’s advances in the measurement of the globe were based upon a certain understanding of the relationship of place within the sacred order of the cosmos and (...) the role of reason in this connection. This carries over to his anthropological works which considers the history of other religions and cultures. It shows an approach where objectivity in scientific investigation can stand alongside a diversity of religious faiths or visions. I wish to use these insights to consider the positions of such Western writers on the philosophy of globe-formation, such as Carl Schmitt and especially Peter Sloterdijk. Sloterdijk understands the development of our imagination of the globe as a singular history which was achieved primarily through conquest. Comparing these thinkers is important because our understanding of geopolitics and globalization often involves imposing one definition of humanity, reality or the sacred, which marginalizes or vilifies those with differing views. I hope to demonstrate by these contrasts that a unified imagination of the earth through globalization poses extreme dangers, and that the fragmentation of the globe through many religious and secular and artistic projections is the only possibility for a future. That is: the possibility of a future is dependent upon many opposing images of a future. It is only by a return to the initial impulses which led such scientists as Al-Bīrūnī that a true relationship of the human to the earth can be preserved. (shrink)

Centuries ago, Descartes and Locke initiated a foundational debate in epistemology over the relationship between knowledge, on the one hand, and practical factors, on the other. Descartes claimed that knowledge and practice are fundamentally separate. Locke claimed that knowledge and practice are fundamentally united. After a period of dormancy, their disagreement has reignited on the contemporary scene. Latter-day Lockeans claim that knowledge itself is essentially connected to, and perhaps even constituted by, practical factors such as how much is at stake, (...) how important the situation is, or how one should act. Latter-day Cartesians claim, by contrast, that knowledge is entirely constituted by truth-related factors such as truth, belief, and evidence. Each side has supported its case with claims about patterns in ordinary behavior and knowledge judgments. Lockeans argue that these patterns are best explained by positing a fundamental and direct link between knowledge and practical factors. Cartesians argue that the patterns can be equally well explained by positing an indirect link, entirely mediated by the traditional factors of truth, belief, and evidence, thereby rendering the Lockean hypothesis unnecessary. We argue that Cartesians are right about some practical factors, in particular stakes and how important a situation is, which have, at best, a modest indirect relationship to knowledge. However, Lockeans are right about actionability: whether a person should pursue a course of action is unquestionably very powerfully and directly connected to knowledge. (shrink)

This paper calls for a re-appraisal of McGee's analysis of the semantics, logic and probabilities of indicative conditionals presented in his 1989 paper Conditional probabilities and compounds of conditionals. The probabilistic measures introduced by McGee are given a new axiomatisation built on the principle that the antecedent of a conditional is probabilistically independent of the conditional and a more transparent method of constructing such measures is provided. McGee's Dutch book argument is restructured to more clearly reveal that it introduces a (...) novel contribution to the epistemology of semantic indeterminacy, and shows that its more controversial implications are unavoidable if we want to maintain the Ramsey Test along with the standard laws of probability. Importantly, it is shown that the counterexamples that have been levelled at McGee's analysis|generating a rather wide consensus that it yields `unintuitive' or `wrong' probabilities for compounds |fail to strike at their intended target; for to honour the intuitions of the counterexamples one must either give up the Ramsey Test or the standard laws of probability. It will be argued that we need to give up neither if we take the counterexamples as further evidence that the indicative conditional sometimes allows for a non-epistemic `causal' interpretation alongside its usual epistemic interpretation. (shrink)

JUNE 2015 UPDATE: A BIBLIOGRAPHY: JOHN CORCORAN’S PUBLICATIONS ON ARISTOTLE 1972–2015 By John Corcoran -/- This presentation includes a complete bibliography of John Corcoran’s publications relevant to his research on Aristotle’s logic. Sections I, II, III, and IV list 21 articles, 44 abstracts, 3 books, and 11 reviews. It starts with two watershed articles published in 1972: the Philosophy & Phenomenological Research article from Corcoran’s Philadelphia period that antedates his Aristotle studies and the Journal of Symbolic Logic (...) article from his Buffalo period first reporting his original results; it ends with works published in 2015. A few of the items are annotated as listed or with endnotes connecting them with other work and pointing out passages that in-retrospect are seen to be misleading and in a few places erroneous. In addition, Section V, “Discussions”, is a nearly complete secondary bibliography of works describing, interpreting, extending, improving, supporting, and criticizing Corcoran’s work: 8 items published in the 1970s, 23 in the 1980s, 42 in the 1990s, 56 in the 2000s, and 69 in the current decade. The secondary bibliography is also annotated as listed or with endnotes: some simply quoting from the cited item, but several answering criticisms and identifying errors. Section VI, “Alternatives”, lists recent works on Aristotle’s logic oblivious of Corcoran’s research and, more generally, of the Lukasiewicz-initiated tradition. As is evident from Section VII, “Acknowledgements”, Corcoran’s publications benefited from consultation with other scholars, most notably Timothy Smiley, Michael Scanlan, Roberto Torretti, and Kevin Tracy. All of Corcoran’s Greek translations were done in collaboration with two or more classicists. Corcoran never published a sentence without discussing it with his colleagues and students. -/- REQUEST: Please send errors, omissions, and suggestions. I am especially interested in citations made in non-English publications. Also, let me know of passages I should comment on. (shrink)

According to QBism, quantum states, unitary evolutions, and measurement operators are all understood as personal judgments of the agent using the formalism. Meanwhile, quantum measurement outcomes are understood as the personal experiences of the same agent. Wigner’s conundrum of the friend, in which two agents ostensibly have different accounts of whether or not there is a measurement outcome, thus poses no paradox for QBism. Indeed the resolution of Wigner’s original thought experiment was central to the development of QBist thinking. The (...) focus of this paper concerns two very instructive modifications to Wigner’s puzzle: One, a recent no-go theorem by Frauchiger and Renner, and the other a thought experiment by Baumann and Brukner. We show that the paradoxical features emphasized in these works disappear once both friend and Wigner are understood as agents on an equal footing with regard to their individual uses of quantum theory. Wigner’s action on his friend then becomes, from the friend’s perspective, an action the friend takes on Wigner. Our analysis rests on a kind of quantum Copernican principle: When two agents take actions on each other, each agent has a dual role as a physical system for the other agent. No user of quantum theory is more privileged than any other. In contrast to the sentiment of Wigner’s original paper, neither agent should be considered as in “suspended animation.” In this light, QBism brings an entirely new perspective to understanding Wigner’s friend thought experiments. (shrink)

This chapter explores how our understanding of Molyneux’s question, and of the possibility of an experimental resolution to it, should be affected by recognizing the complexity that is involved in reidentifying shapes and other spatial properties across differing sensory manifestations of them. I will argue that while philosophers today usually treat the question as concerning ‘the relations between perceptions of shape in different sensory modalities’ (Campbell 1995, 301), in fact this is only part of the question’s real interest, and that (...) the answer to the question also turns on how shape is perceived within each of sight and touch individually. (shrink)

In his Target Article, Terrence Deacon develops simple models that assist in understanding the role of RNA in the origins of life. However, his models fail to adequately represent an important evolutionary dynamic. Central to this dynamic is the selection that impinges on RNA molecules in the context of their association with proto-metabolisms. This selection shapes the role of RNA in the emergence of life. When this evolutionary dynamic is appropriately taken into account, it predicts a role for RNA that (...) is consistent with the Managed-Metabolism Hypothesis about the origins of life, and inconsistent with Deacon’s account. (shrink)

In the Summa Theologiae, Thomas Aquinas states that the “aspect of pastness” involved in memory is a certain kind of cognitive object — i.e., an intention — apprehended by the “estimative power.” All told, however, Aquinas mentions this idea precisely once. In this article, I construct an account of the idea that pastness is an estimative intention by drawing upon texts in which I argue that Aquinas develops this idea, albeit without invoking the terminology of the estimative intention. I conclude (...) that, by identifying the aspect of pastness as an estimative intention, Aquinas neatly synthesizes the Aristotelian and Arabic traditions on memory. (shrink)

Demonstrative logic, the study of demonstration as opposed to persuasion, is the subject of Aristotle's two-volume Analytics. Many examples are geometrical. Demonstration produces knowledge (of the truth of propositions). Persuasion merely produces opinion. Aristotle presented a general truth-and-consequence conception of demonstration meant to apply to all demonstrations. According to him, a demonstration, which normally proves a conclusion not previously known to be true, is an extended argumentation beginning with premises known to be truths and containing a chain of reasoning showing (...) by deductively evident steps that its conclusion is a consequence of its premises. In particular, a demonstration is a deduction whose premises are known to be true. Aristotle's general theory of demonstration required a prior general theory of deduction presented in the Prior Analytics. His general immediate-deduction-chaining conception of deduction was meant to apply to all deductions. According to him, any deduction that is not immediately evident is an extended argumentation that involves a chaining of intermediate immediately evident steps that shows its final conclusion to follow logically from its premises. To illustrate his general theory of deduction, he presented an ingeniously simple and mathematically precise special case traditionally known as the categorical syllogistic. (shrink)

In the present article we attempt to show that Aristotle's syllogistic is an underlying logiC which includes a natural deductive system and that it isn't an axiomatic theory as had previously been thought. We construct a mathematical model which reflects certain structural aspects of Aristotle's logic. We examine the relation of the model to the system of logic envisaged in scattered parts of Prior and Posterior Analytics. Our interpretation restores Aristotle's reputation as a logician of consummate imagination and skill. Several (...) attributions of shortcomings and logical errors to Aristotle are shown to be without merit. Aristotle's logic is found to be self-sufficient in several senses: his theory of deduction is logically sound in every detail. (His indirect deductions have been criticized, but incorrectly on our account.) Aristotle's logic presupposes no other logical concepts, not even those of propositional logic. The Aristotelian system is seen to be complete in the sense that every valid argument expressible in his system admits of a deduction within his deductive system: every semantically valid argument is deducible. (shrink)

A critical review of “Gettier” cases and theoretical attempts to solve “the” "Gettier" "problem".

The concept of practical knowledge is central to G.E.M. Anscombe's argument in Intention, yet its meaning is little understood. There are several reasons for this, including a lack of attention to Anscombe's ancient and medieval sources for the concept, and an emphasis on the more straightforward concept of knowledge "without observation" in the interpretation of Anscombe's position. This paper remedies the situation, first by appealing to the writings of Thomas Aquinas to develop an account of practical knowledge as a distinctive (...) form of thought that "aims at production" of things that lie within an agent's power; and then by showing how this Thomistic understanding of practical cognition seems to have been Anscombe's, too. Having done this, I question whether the thesis that agential knowledge is practical knowledge entails that an agent always has non-observational knowledge of what she is intentionally doing. I answer "Not": Anscombe's claims to the contrary rest on a misleading assimilation of human beings' finite agency to that of an infinite agent like God. (shrink)

An impressive case has been built for the hypothesis that knowledge is the norm of assertion, otherwise known as the knowledge account of assertion. According to the knowledge account, you should assert something only if you know that it’s true. A wealth of observational data supports the knowledge account, and some recent empirical results lend further, indirect support. But the knowledge account has not yet been tested directly. This paper fills that gap by reporting the results of such a test. (...) The knowledge account passes with flying colors. (shrink)

Among the most animating debates in eighteenth-century British ethics was the debate over psychological egoism, the view that our most basic desires are self-interested. An important episode in that debate, less well known than it should be, was the exchange between Francis Hutcheson and John Clarke of Hull. In the early editions of his Inquiry into Virtue, Hutcheson argued ingeniously against psychological egoism; in his Foundation of Morality, Clarke argued ingeniously against Hutcheson’s arguments. Later, Hutcheson attempted new arguments against (...) psychological egoism, designed to overcome Clarke’s objections. This article examines the exchange between these philosophers. Its conclusion, influenced partly by Clarke, is that psychological egoism withstands Hutcheson’s arguments. This is not to belittle those arguments—indeed, they are among the most resourceful and plausible of their kind. The fact that egoism withstands them is thus not a mere negative result, but a stimulus to consider carefully the ways in which progress in this area may be possible. (shrink)

In this article I address a puzzle about one of Francis Hutcheson’s objections to psychological egoism. The puzzle concerns his premise that God receives no benefit from rewarding the virtuous. Why, in the early editions of his Inquiry Concerning Virtue (1725, 1726), does Hutcheson leave this premise undefended? And why, in the later editions (1729, 1738), does he continue to do so, knowing that in 1726 John Clarke of Hull had subjected the premise to plausible criticism, geared to the (...) very audience (mainly Christian) for whom Hutcheson’s objection to egoism was written? This puzzle is not negligible. Some might claim that Hutcheson ruins his objection by ignoring Clarke’s criticism. To answer the puzzle we must consider not only Hutcheson’s philosophy but also some theological assumptions of Hutcheson’s time. (shrink)

In general we think of reasoning as a way of moving from some body of evidence to a belief that is drawn as a conclusion from it. But is it possible for reasoning to conclude in action, i.e., in a person’s intentionally doing one thing or another? In PRACTICAL SHAPE Jonathan Dancy answers 'Yes', on the grounds that "when an agent deliberates well and then acts accordingly, the action done is of the sort most favoured by the considerations rehearsed, taken (...) as a whole—just as when an agent reasons well and then believes accordingly, the belief formed ... is of the sort most favoured by the considerations rehearsed, again taken as a whole" (Dancy 2018, p. 29). I critique this supposed parallelism between reasoning to action and reasoning to belief, arguing in two ways that in practical reasoning the action that is one’s conclusion need not be meant to be, or to be of a sort, that is most favored by the considerations that one reasons from. I then go on to explain why this should be: that in practical reasoning the correct conclusion to draw is not supposed to have been determined in advance, because this is a form of reasoning by which we create truth through acting rather than reflecting a truth that is independently so. (shrink)

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