Napolitano (2021) argues that the Minimalist Account of conspiracy theories—i.e., which defines conspiracy theories as explanations, or theories, about conspiracies—should be rejected. Instead, she proposes to define conspiracy theories as a certain kind of belief—i.e., an evidentially self-insulated belief in a conspiracy. Napolitano argues that her account should be favored over the Minimalist Account based on two considerations: ordinary language intuitions and theoretical fruitfulness. I show how Napolitano’s account fails its own purposes with respect to these two considerations and so (...) should not be favored over the Minimalist Account. Furthermore, I propose that the Minimalist Account is the best conception of ‘conspiracy theory’ if we share Napolitano’s goal of advancing the understanding of conspiracy theories. (shrink)

This paper is about teaching probability to students of philosophy who don’t aim to do primarily formal work in their research. These students are unlikely to seek out classes about probability or formal epistemology for various reasons, for example because they don’t realize that this knowledge would be useful for them or because they are intimidated by the material. However, most areas of philosophy now contain debates that incorporate probability, and basic knowledge of it is essential even for philosophers whose (...) work isn’t primarily formal. In this paper, I explain how to teach probability to students who are not already enthusiastic about formal philosophy, taking into account the common phenomena of math anxiety and the lack of reading skills for formal texts. I address course design, lesson design, and assignment design. Most of my recommendations also apply to teaching formal methods other than probability theory. (shrink)

According to an increasingly popular epistemological view, people need outright beliefs in addition to credences to simplify their reasoning. Outright beliefs simplify reasoning by allowing thinkers to ignore small error probabilities. What is outright believed can change between contexts. It has been claimed that thinkers manage shifts in their outright beliefs and credences across contexts by an updating procedure resembling conditionalization, which I call pseudo-conditionalization (PC). But conditionalization is notoriously complicated. The claim that thinkers manage their beliefs via PC is (...) thus in tension with the view that the function of beliefs is to simplify our reasoning. I propose to resolve this puzzle by rejecting the view that thinkers employ PC. Based on this solution, I furthermore argue for a descriptive and a normative claim. The descriptive claim is that the available strategies for managing beliefs and credences across contexts that are compatible with the simplifying function of outright beliefs can generate synchronic and diachronic incoherence in a thinker’s attitudes. Moreover, I argue that the view of outright belief as a simplifying heuristic is incompatible with the view that there are ideal norms of coherence or consistency governing outright beliefs that are too complicated for human thinkers to comply with. (shrink)

The pejorative connotation often associated with the ordinary language meaning of “conspiracy theory” does not only stem from a conspiracy theory’s being about a conspiracy, but also from a conspiracy theory’s being regarded as a particular kind of theory. I propose to understand conspiracy theory-induced polarization in terms of disagreement about the correct epistemic evaluation of ‘theory’ in ‘conspiracy theory’. By framing the positions typical in conspiracy theory-induced polarization in this way, I aim to show that pejorative conceptions of ‘conspiracy (...) theory’ are problematic for research open to the possibility of finding depolarization strategies. That is, because they preclude constructive engagement with the epistemic norms governing (the rationales foundational of) belief in conspiracy theories. (shrink)

In this paper, I highlight an interesting difference between belief on the one hand, and suspended judgment and credence on the other hand. This difference is the following: credences and suspended judgments are suitable to serve as transitional as well as terminal attitudes in our reasoning, whereas beliefs are only appropriate as terminal attitudes. The notion of a transitional attitude is not an established one in the literature, but I argue that introducing it helps us better understand the different roles (...) suspended judgments and credences can play in our reasoning. Transitional and terminal attitudes have interestingly different descriptive and normative properties. I also compare my account of transitional attitudes to other inquiry-guiding attitudes that have recently been characterized in the literature and explain why they are different. (shrink)

This paper proposes a novel answer to the question of what attitude agents should adopt when they receive misleading higher-order evidence that avoids the drawbacks of existing views. The answer builds on the independently motivated observation that there is a difference between attitudes that agents form as conclusions of their reasoning, called terminal attitudes, and attitudes that are formed in a transitional manner in the process of reasoning, called transitional attitudes. Terminal and transitional attitudes differ both in their descriptive and (...) in their normative properties. When an agent receives higher-order evidence that they might have reasoned incorrectly to a belief or credence towards p, then their attitude towards p is no longer justified as a terminal attitude towards p, but it can still be justified as a transitional attitude. This view, which I call the unmooring view, allows us to capture the rational impact of misleading higher-order evidence in a way that integrates smoothly with a natural picture of epistemic justification and the dynamics of deliberation. (shrink)

Taken collectively, consumer food choices have a major impact on animal lives, human lives, and the environment. But it is far from clear how to move from facts about the power of collective consumer demand to conclusions about what one ought to do as an individual consumer. In particular, even if a large-scale shift in demand away from a certain product (e.g., factory-farmed meat) would prevent grave harms or injustices, it typically does not seem that it will make a difference (...) whether one refrains from purchasing that product oneself. Most present-day food companies operate at too large a scale for a single purchase to make a difference to production decisions. If that is true, then it is not clear what point there is in refraining. This is “the problem of collective impact.” This chapter explores a range of proposals for how to solve this problem. (shrink)

The emerging field of synthetic biology aims to engineer novel biological entities. The envisioned future bio-based economy builds largely on “cell factories”: organisms that have been metabolically engineered to sustainably produce substances for human ends. In this paper, we argue that synthetic biology’s goal of creating efficient production vessels for industrial applications implies a set of ontological assumptions according to which living organisms are machines. Traditionally, a machine is understood as a technological, isolated and controllable production unit consisting of parts. (...) But modified organisms, or hybrids, require us to think beyond the machine paradigm and its associated dichotomies between artificial and natural, organisms and artefacts. We ask: How may we conceptualise hybrids beyond limiting ontological categories? Our main claim is that the hybrids created by synthetic biology should be considered not as machines but as metabolic systems. We shall show how the philosophical account of metabolism can inform an ontology of hybrids that moves beyond what we call the “machine ontology”, considering that metabolism enables thinking beyond the dominant dichotomies and allows us to understand and design lifeforms in a bio-based economy. Thus, the aim of this paper is twofold: first, to develop the philosophical ontology of hybrids, and second, to move synthetic biology beyond the problematically limiting view of hybrids. (shrink)

This reply to an ongoing debate between conspiracy theory researchers from different disciplines exposes the conceptual confusions that underlie some of the disagreements in conspiracy theory research. Reconciling these conceptual confusions is important because conspiracy theories are a multidisciplinary topic and a profound understanding of them requires integrative insights from different fields. Specifically, we distinguish research focussing on conspiracy *theories* (and theorizing) from research of conspiracy *belief* (and mindset, theorists) and explain how particularism with regards to conspiracy theories does not (...) mean we cannot define a problematic subclass of conspiracy beliefs, while avoiding the problems of generalism. We hope this reply helps conspiracy theory researchers recognize the differences between studying conspiracy theories and conspiracy beliefs and appreciate the possibilities for fruitful, integrative, and interdisciplinary research. (shrink)

Epistemic permissivism is the view that it is possible for two people to rationally hold incompatible attitudes toward some proposition on the basis of one body of evidence. In this paper, I defend a particular version of permissivism – unacknowledged permissivism (UP) – which says that permissivism is true, but that no one can ever rationally believe that she is in a permissive case. I show that counter to what virtually all authors who have discussed UP claim, UP is an (...) attractive view: it is compatible with the intuitive motivations for permissivism and avoids a significant challenge to permissivism: the arbitrariness objection. (shrink)

It seems to be a humdrum fact of human agency that we act on intentions or decisions that we have made at an earlier time. At breakfast, you look at the Taco Hut menu online and decide that later today you’ll have one of their avocado burritos for lunch. You’re at your desk and you hear the church bells ring the noon hour. You get up, walk to Taco Hut, and order the burrito as planned. As mundane as this sort (...) of scenario might seem to be, philosophers have raised a problem in understanding it. If you are simply abiding by this morning’s decision, how are you acting autonomously? Your earlier self seems to be calling the shots; if you are just acting accordingly, without thinking through it or in some other way trying to ensure that the past decision conforms to your present standpoint, it is not clear how this amounts to an exercise of your present autonomous agency. It seems, rather, that your earlier self has succeeded in slaving you to her own purposes. She was the one who wanted (intended, judged it to be good, etc.) to have an avocado burrito. In simply following through, your current self seems to be just an automaton performing the commands left behind by your former self. Of course, you might not allow yourself to be shackled by your earlier self. You might refuse to follow anything but your own present judgments: you will only go to Taco Hut if this is what you judge you should do right now, and once at Taco Hut you will only eat the avocado burrito if that is what you want to eat once there. But if this is the way you generally operate, this seems to block your ability to make effective future-directed decisions. The puzzle, then, is one of explaining how the future self can do the bidding of her past self without losing her autonomy. We call this “the Problem of Diachronic Autonomy.” Philosophers raising this problem take it to show that there must be reasons or rational requirements to follow-through with our past decisions. According to these philosophers, we can only make sense of our diachronic autonomy if our past decisions put rational pressure on us to follow through. We argue that there is no Problem of Diachronic Autonomy. There is, in other words, no puzzling situation that needs explaining. Consequently, there is no need coming from this purported puzzle to think that our future-directed decisions generate reasons or rational requirements to follow through. The correct view of our diachronic autonomy is the “naïve” one: the “future self” can do the bidding of the “past self” without giving up its autonomy because, very simply, the past self is the same agent as the future self. I am acting autonomously when I get the avocado burrito, because I was the one who decided to get the burrito. I am acting on my own freely-formed decision. (shrink)

This chapter concerns the nature of our obligations as individuals when it comes to our emissions-producing activities and climate change. The first half of the chapter argues that the popular ‘expected utility’ approach to this question faces a problematic dilemma: either it gives skeptical verdicts, saying that there are no such obligations, or it yields implausibly strong verdicts. The second half of the chapter diagnoses the problem. It is argued that the dilemma arises from a very general feature of the (...) view, and thus is shared by other views as well. The chapter then discusses what an account of our individual obligations needs to look like if it is to avoid the dilemma. Finally, the discussion is extended beyond climate change to other collective impact contexts. (shrink)

In this opinionated review, I draw attention to some of the contributions reinforcement learning can make to questions in the philosophy of mind. In particular, I highlight reinforcement learning's foundational emphasis on the role of reward in agent learning, and canvass two ways in which the framework may advance our understanding of perception and motivation.

Hohwy et al.’s (2008) model of binocular rivalry (BR) is taken as a classic illustration of predictive coding’s explanatory power. I revisit the account and show that it cannot explain the role of reward in BR. I then consider a more recent version of Bayesian model averaging, which recasts the role of reward in (BR) in terms of optimism bias. If we accept this account, however, then we must reconsider our conception of perception. On this latter view, I argue, organisms (...) engage in what amounts to policy-driven, motivated perception. (shrink)

In the introduction to the special volume, Gilbert Ryle: Intelligence, Practice and Skill, Julia Tanney introduces the contributions of Michael Kremer, Stina Bäckström and Martin Gustafsson, and Will Small, each of which indicates concern about the appropriation of Ryle’s distinction between knowing-how and knowing-that in seminal work in contemporary epistemology. Expressing agreement with the authors that something has gone awry in these borrowings from Ryle, Tanney takes this criticism to a deeper level. She argues that the very notion of (...) content-bearing, causally-efficacious mental states, let alone representational states of knowledge-that or knowledge-how, embodies the very presuppositions that Ryle calls into question in his rejection of classical theories of meaning and his related warning of the type-errors involved in conflating rational and mechanistic explanation. That these mental posits are presupposed, unchallenged, in today’s debates make his arguments against intellectualism particularly difficult to discern. (shrink)

An agent exercises instrumental rationality to the degree that she adopts appropriate means to achieving her ends. Adopting appropriate means to achieving one’s ends can, in turn, involve overcoming one’s strongest desires, that is, it can involve exercising synchronic self-control. However, contra prominent approaches, I deny that synchronic self-control is possible. Specifically, I draw on computational models and empirical evidence from cognitive neuroscience to describe a naturalistic, multi-system model of the mind. On this model, synchronic self-control is impossible. Must we, (...) then, give up on a meaningful conception of instrumental rationality? No. A multi-system view still permits something like synchronic self-control: an agent can control her very strong desires. Adopting a multi-system model of the mind thus places limitations on our conceptions of instrumental rationality, without requiring that we abandon the notion altogether. (shrink)

Epistemic permissivists believe that sometimes, incompatible doxastic attitudes—such as belief and suspension of judgment—can both be rational responses to a proposition given a single body of evidence. Epistemic impermissivists believe that a body of evidence always determines a unique rational doxastic attitude toward a proposition. This entry provides an overview of the current state of the debate between epistemic permissivists and impermissivists. Three important choice points for the permissivist are identified, and implications are discussed for the plausibility of the resulting (...) versions of permissivism. (shrink)

There is long standing agreement both among philosophers and linguists that the term ‘counterfactual conditional’ is misleading if not a misnomer. Speakers of both non-past subjunctive (or ‘would’) conditionals and past subjunctive (or ‘would have’) conditionals need not convey counterfactuality. The relationship between the conditionals in question and the counterfactuality of their antecedents is thus not one of presupposing. It is one of conversationally implicating. This paper provides a thorough examination of the arguments against the presupposition view as applied to (...) past subjunctive conditionals and finds none of them conclusive. All the relevant linguistic data, it is shown, are compatible with the assumption that past subjunctive conditionals presuppose the falsity of their antecedents. This finding is not only interesting on its own. It is of vital importance both to whether we should consider antecedent counterfactuality to be part of the conventional meaning of the conditionals in question and to whether there is a deep difference between indicative and subjective conditionals. (shrink)

In the literature on philosophical progress it is often assumed that agreement is a necessary condition for progress. This assumption is sensible only if agreement is a reliable sign of the truth, since agreement on false answers to philosophical questions would not constitute progress. This paper asks whether agreement among philosophers is (or would be) likely to be a reliable sign of truth. Insights from social choice theory are used to identify the conditions under which agreement among philosophers would be (...) a reliable indicator of the truth, and it is argued that we lack good reason to think that philosophical inquiry meets these conditions. The upshot is that philosophical agreement is epistemically uninformative: agreement on the answer to a philosophical question does not supply even a prima facie reason to think that the agreed-upon view is true. However, the epistemic uninformativeness of philosophical agreement is not an indictment of philosophy's progress, because philosophy is valuable independent of its ability to generate agreement on the correct answers to philosophical questions. (shrink)

This paper examines the surprisingly central role of sympathetic love within Margaret Cavendish’s philosophy. It shows that such love fulfils a range of metaphysical functions, and highlight an important shift in Cavendish’s account vis-a-vis earlier conceptions: sympathetic love is no longer given an emanative or mechanistic explanation, but is naturalized as an active emotion. It furthers investigate to what extent Cavendish’s account reveals a rift between the realm of nature and the realm of human sociability, and whether this rift really (...) prompts an inward turn, as some interpreters have suggested. (shrink)

This article examines the distinction between active matter and active materials, and it offers foundational remarks toward a system of classification for active materials. Active matter is typically identified as matter that exhibits two characteristic features: self-propelling parts, and coherent dynamical activity among the parts. These features are exhibited across a wide range of organic and inorganic materials, and they are jointly sufficient for classifying matter as active. Recently, the term “active materials” has entered scientific use as a complement, supplement, (...) and extension of “active matter.” At the same time, new work in the philosophy of science has considered the problem of how to classify the products of synthetic and laboratory processes, and the extent to which the aims of classifying natural kinds compare and contrasts with the aims of classifying these synthetic kinds. In this article, I apply those considerations to the problems of classifying and characterizing active materials. In doing so, I also argue for a conception of active materials’ coherent dynamical activity as multiscale, rather than emergent, and I discuss how the special non-equilibrium status of active materials factors in to classificatory concerns. (shrink)

With the progress of artificial intelligence, the digitalization of the lifeworld, and the reduction of the mind to neuronal processes, the human being appears more and more as a product of data and algorithms. Thus, we conceive ourselves “in the image of our machines,” and conversely, we elevate our machines and our brains to new subjects. At the same time, demands for an enhancement of human nature culminate in transhumanist visions of taking human evolution to a new stage. Against this (...) self-reification of the human being, the present book defends a humanism of embodiment: our corporeality, vitality, and embodied freedom are the foundations of a self-determined existence, which uses the new technologies only as means instead of submitting to them. The book offers an array of interventions directed against a reductionist naturalism in various areas of science and society. As an alternative, it offers an embodied and enactive account of the human person: we are neither pure minds nor brains, but primarily embodied, living beings in relation with others. This general concept is applied to issues such as artificial intelligence (AI), transhumanism and enhancement, virtual reality, neuroscience, embodied freedom, psychiatry, and finally to the accelerating dynamics of current society which lead to an increasing disembodiment of our everyday life. The book thus applies cutting-edge concepts of embodiment and enactivism to current scientific, technological, and cultural tendencies that will crucially influence our society’s development in the twenty-first century. (shrink)

In his new book "The Importance of Being Rational", Errol Lord aims to give a real definition of the property of rationality in terms of normative reasons. If he can do so, his work is an important step towards a defense of ‘reasons fundamentalism’ – the thesis that all complex normative properties can be analyzed in terms of normative reasons. I focus on his analysis of epistemic rationality, which says that your doxastic attitudes are rational just in case they are (...) correct responses to the objective normative reasons you possess. For some fact to be an objective normative reason to do something that you possess, you have to be in a position to know this fact and be able to competently use it as a reason to do that thing. Lord’s view is thus a knowledge-first view about possessing normative reasons. Throughout the book, Lord conceptualizes belief in the traditional tripartite way – if you take any attitude at all towards a proposition, then you either believe it, or disbelieve it, or you suspend judgment about it. Lord doesn’t discuss cases in which we’re uncertain. Yet, those cases are ubiquitous. I explore how his view can be extended to them. I first discuss whether his strategy for vindicating coherence requirements in terms of normative reasons can be applied to credences. I then ask how Lord can conceive of the doxastic attitudes that encode uncertainty . (shrink)

We argue that the evolutionary function of reasoning is to allow us to secure more accurate beliefs and more effective intentions through collective deliberation. This sets our view apart both from traditional intellectualist accounts, which take the evolutionary function to be individual deliberation, and from interactionist accounts such as the one proposed by Mercier and Sperber, which agrees that the function of reasoning is collective but holds that it aims to disseminate, rather than come up with, accurate beliefs. We argue (...) that our collectivized intellectualism offers the best explanation of the range of biases that human reasoning is prone to, and that it does better than interactionism at offering a function of reasoning that would have been adaptive for our distant ancestors who first evolved this capacity. (shrink)

Standard arguments for Bayesian conditionalizing rely on assumptions that many epistemologists have criticized as being too strong: (i) that conditionalizers must be logically infallible, which rules out the possibility of rational logical learning, and (ii) that what is learned with certainty must be true (factivity). In this paper, we give a new factivity-free argument for the superconditionalization norm in a personal possibility framework that allows agents to learn empirical and logical falsehoods. We then discuss how the resulting framework should be (...) interpreted. Does it still model norms of rationality, or something else, or nothing useful at all? We discuss five ways of interpreting our results, three that embrace them and two that reject them. We find one of each kind wanting, and leave readers to choose among the remaining three. (shrink)

This study provides a short review of certain anomalous experiences such as glossolalia and out-of-body experiences, which are frequently experienced by a number of the healthy as well as the pathological population. Research also suggests that these experiences may be of a transformative and transcendent nature and linked to positive psychological well-being. Further, they may share similar phenomenological and semiological features. They all belong to the category of altered states of consciousness and are mostly treated by current psychiatry as pathological (...) problems, rather than spiritual or religious, as suggested by some studies. (shrink)

According to Richard Swinburne, the principle of simplicity is of great importance to theory choice scenarios and theoretical changes in the sciences. In particular, he holds that the theory choice criterion of fit with background evidence can be reduced to the criteria of simplicity and of yielding the data. We will, however, rebut this reduction thesis and show that three central aspects of theoretical change (confirming power of empirical data, reliability of experimental methods, and truth of new theoretical proposals) cannot (...) be adequately reconstructed if simplicity is regarded as a key criterion of theory choice. (shrink)

Theories of reasons and other normativia can seem to lead ineluctably to a tragic dilemma. They can be personal but parochial if they locate reasons in features of the point of view of actual people. Or they can be objective but alien if they take reasons to be mind-independent fixtures of the universe. Kantian constructivism tries to offer the best of both worlds: an account of normative authority anchored in the evaluative perspectives of actual agents but refined by a procedure (...) that guarantees certain principles, like the moral law, will have universal and unconditional authority. This chapter considers motivations for such a view and chronicles the intrepid efforts of its adherents to make good on this guarantee - to show that the structure of practical reason commits reasoners to morality. -/- . (shrink)

A short overview, written for a primarily scientific audience, of how conceptual analysis and philosophy of science can assist in nanoscience research.

I propose that the successes and contributions of reinforcement learning urge us to see the mind in a new light, namely, to recognise that the mind is fundamentally evaluative in nature.

This is a three-part exchange on the relationship between belief and credence. It begins with an opening essay by Roger Clarke that argues for the claim that the notion of credence generalizes the notion of belief. Julia Staffel argues in her reply that we need to distinguish between mental states and models representing them, and that this helps us explain what it could mean that belief is a special case of credence. Roger Clarke's final essay reflects on the compatibility (...) of the previously discussed views with dualist and monist interpretations of our mental states and our ways of modeling them. (shrink)

When one is going through a personal hardship, it is often comforting, or emotionally helpful, to hear from someone else who has gone through something similar. This is a common, familiar human phenomenon, but this chapter argues that it is philosophically puzzling. Unless one is in some sort of moment of vice, one would not want the other person to have suffered the hardship, and one should be pained to hear that they have. And yet the phenomenon is that hearing (...) about their similar hardship makes one feel better, rather than worse. Why is that? The chapter considers a range of intuitive replies. It argues that while each might be part of the story, none resolves the puzzle. There remains a question as to why the phenomenon does not reflect a vice of insufficient care or concern for others. It then considers two possible answers, drawing on ideas from Adams and Bommarito, but argues that neither are satisfactory. The aim of the chapter is to bring out the puzzle and show that it is difficult to resolve. But it ends with a suggestion for a resolution. (shrink)

To a superficial consideration, art criticism might appear as a profession of a parasitic nature, nourishing itself on what is produced by others: by artists. In fact, however, the relation between artistic practice and its criticism is more adequately conceived of as a sort of symbiosis. For, while it is true that criticism depends on and presupposes the existence of its objects - that is, works of art - on the other hand nothing would prevent good art from being equated (...) with and contaminated by bad art if critics ceased to draw a distinction between the two. (shrink)

“Spiritual emergence” is a profound spiritual opening that takes place in the form of different spiritual experiences that usually don’t constitute a serious problem or impairment in the everyday lives of the individuals who experience them. According to a paper by British psychiatrist Nicki Crowley, this kind of emergence is an organic process within human development, during which individuals are able to experience transpersonal elements.

In this thesis, the philosophical debate on conceptual relativism between Quine and Davidson is examined, along with their respective theories of interpretation. A new perspective on the issues raised by these philosophers in their theoretical accounts of linguistic comprehension is introduced through an examination of two research projects conducted in the paradigm of linguistic anthropology. The philosophical standpoints are analyzed against the background of the data these empirical projects deliver, and the question of their validity in the face of these (...) findings is explored. In the light of the presented research, Davidson’s account grounded in the principle of charity is deemed as more empirically plausible than Quine’s theory, which stands on the existence of alternative conceptual schemes. In addition, the current analysis itself is investigated as a case-study in the considerations regarding the relationship between empirical science and philosophy. (shrink)

"I have a tree, which grows here in my close, / That mine own use invites me to cut down, / And shortly I must fell it" (Shakespeare 2001, 168)—Timon's lament, which in Shakespeare's rendition occurs shortly before its utterer's demise "upon the beached verge of the salt flood" (2001, 168) beyond the perimeter of Athens, is an indictment of the nature that Timon finds unable to escape. Having given away his wealth in misguided generosity to a host of parasitic (...) sycophants, Timon turns misanthropic when his "friends" reject his requests for help in kind to repay his debts, eventually exiling himself from the city with the intent of sustaining himself on nothing but water and roots. Yet he soon finds that removing .. (shrink)

This volume tells the story of the legacy and impact of the great German polymath Gottfried Wilhelm Leibniz (1646-1716). Leibniz made significant contributions to many areas, including philosophy, mathematics, political and social theory, theology, and various sciences. The essays in this volume explores the effects of Leibniz’s profound insights on subsequent generations of thinkers by tracing the ways in which his ideas have been defended and developed in the three centuries since his death. Each of the 11 essays is concerned (...) with Leibniz’s legacy and impact in a particular area, and between them they show not just the depth of Leibniz’s talents but also the extent to which he shaped the various domains to which he contributed, and in some cases continues to shape them today. With essays written by experts such as Nicholas Jolley, Pauline Phemister, and Philip Beeley, this volume is essential reading not just for students of Leibniz but also for those who wish to understand the game-changing impact made by one of history’s true universal geniuses. (shrink)

Las Experiencias Humanas Anómalas (EHA, por su sigla en inglés) ocurren con frecuencia, tanto en la población sana como patológica. Este artículo presentará una breve revisión de la fenomenología y la semiología de las EHA, como la glosolalia, la xenolalia y las experiencias fuera del cuerpo (EFC) con sus posibles características comunes. Además, se describen dos casos anecdóticos de glosolalia y xenolalia, como también se analizan brevemente los posibles elementos transformadores y las características patológicas de las EHA.

What does it mean for an actor to empathize with the character she is playing? We review different theories of empathy and of acting. We then consider the notion of “twofoldness”, which has been used to characterize the observer or audience perspective on the relation between actor and character. This same kind of twofoldness or double attunement applies from the perspective of the actor herself who must, at certain points of preparation, distinguish between the character portrayed and her own portrayal (...) effected in her craft. We argue that this concept helps us to understand how the actor can empathize with her character. For the actor who must study and rehearse her character, empathy may begin with higher-order processes that provide a contextualized understanding of the character. This understanding eventually integrates with more basic empathic processes in her actual performance. (shrink)

Anomalous human experiences (AHEs) are frequently experienced by a number of the healthy as well as the pathological population. The paper provides a brief review of phenomenology as well as semiology of AHEs such as glossolalia, xenolalia, out-of-body experiences (OBEs) and their possible common characteristics. It further describes two anecdotal cases of glossolalia and xenolalia. The paper also briefly looks at the possible transformative elements as well as pathological features of the above mentioned AHEs.

The paper provides a brief review of the literature, including a case study, of anomalous human experiences (AHEs) such as glossolalia, xenolalia, out-of-body experiences (OBEs) and near-death experiences (NDEs). AHEs are frequently experienced by a number of the healthy as well as the pathological population. The first part of the paper looks at the literature describing phenomenology as well as semiology of the AHEs and their common features. The second part looks at the literature reflecting possible transformative and transcendent elements (...) of the AHEs. The last part of the paper examines the literature presenting the possible pathological as well as spiritual nature of AHEs. (shrink)

Une réflexion philosophique sur l’art de la danse peut être enrichie par la thèse selon laquelle les émotions ne s’opposent pas à la rationalité. C’est du moins la conception qui sera développée ici. Loin d’être en lutte perpétuelle contre la raison, nos émotions témoignent de la complexité propre aux êtres humains que nous sommes : libres, réfléchis, capables de percevoir, de comprendre et de réagir aux choses qui nous entourent de manière objective et rationnelle – dans un sens large du (...) terme qui n’exclut pas la vie émotionnelle. Les mouvements dansés rendent également compte de cette complexité. L’objet de ce chapitre n’est cependant pas l’expression des émotions dans la danse. Il s’agit plutôt d’examiner la nature des mouvements eux-mêmes, dans la danse artistique, avec un intérêt particulier pour les styles de danse occidentale qui font un usage important du poids du corps dans les déséquilibres, les mouvements de rebond, les chutes, et la force d’inertie qui suit certains élans. Une grande partie de la danse contemporaine ou des danses dites actuelles est constituée par ce genre de mouvements dont la présence était par exemple bien plus réduite, voire nulle, dans le ballet classique connu pour son goût de la légèreté et de l’apesanteur. (shrink)

The recent literature abounds with accounts of the semantics and pragmatics of so-called predicates of personal taste, i.e. predicates whose application is, in some sense or other, a subjective matter. Relativism and contextualism are the major types of theories. One crucial difference between these theories concerns how we should assess previous taste claims. Relativism predicts that we should assess them in the light of the taste standard governing the context of assessment. Contextualism predicts that we should assess them in the (...) light of the taste standard governing the context of use. We show in a range of experiments that neither prediction is correct. People have no clear preferences either way and which taste standard they choose in evaluating a previous taste claim crucially depends on whether they start out with a favorable attitude towards the object in question and then come to have an unfavorable attitude or vice versa. We suggest an account of the data in terms of what we call hybrid relativism. (shrink)

This paper presents a case of anomalous perception, mainly in the form of out-of-body experiences (OBEs), of a healthy individual. The individual has been experiencing massive out-of-body experiences, spontaneously or at will, on a daily basis, since birth, which is more than 45 years. The paper further presents some characteristics of phenomenology as well as semiology of OBEs of the above mentioned subject based on anecdotal as well as first hand evidence.