We are in a time of rapid change on multiple levels. Change can be seen as positive by one group and negative by another. As a result, different perspectives on any given change can draw completely different conclusions. In these proceedings we want to address different approaches to change from all kinds of perspectives within the realm of citizen science and participatory research. We discuss both active, transformative change, and the observation of change monitored by citizen science in all kinds (...) of disciplines. We highlight the potential of citizen science to be a change maker in research and society, and as a tool to manage the change happening around us. The proceedings "Change - The transformative power of citizen science" showcase a selection of topics that have been presented and discussed at the ECSA/ACSC 2024 double conference in Vienna and highlight the transformative power, citizen science can have. (shrink)

This paper explores the issue of epistemic injustice in research evaluation. Through an analysis of the disciplinary cultures of physics and humanities, we attempt to identify some aims and values specific to the disciplinary areas. We suggest that credibility is at stake when the cultural values and goals of a discipline contradict those presupposed by official evaluation standards. Disciplines that are better aligned with the epistemic assumptions of evaluation standards appear to produce more "scientific" findings. To restore epistemic justice in (...) research evaluation, we argue that the specificity of a discipline's epistemic aims, values, and cultural identities must be taken into account. (shrink)

Ziel des Aufsatzes ist es, das Projekt angewandter interkultureller Philosophie „Briefe über Philosophie weltweit“ vorzustellen. Der Beitrag ist in vier Teile gegliedert. Im ersten Abschnitt werden Anlass und Profil des Projektes vorgestellt. Der „akademische Nomadismus“ der Gegenwart verstärkt die immer schon interkulturelle Verfasstheit der akademischen Praxis und stellt den lebensweltlichen Anlass des Projektes dar, dies in Form von Briefen über die verschiedenen Bedingungen des Philosophierens auch zu reflektieren. Im zweiten Abschnitt wird genauer nach Erfahrungen gefragt, die in den Briefen zum (...) Ausdruck kommen und die wir als „interkulturelle Erfahrungen“ bezeichnen und näher bestimmen wollen. Thema des dritten Abschnitts ist die gewählte Darstellungsform für derartige interkulturelle Erfahrungen, nämlich die Briefform als Medium für Perspektivität. Im vierten Abschnitt machen wir abschließend den Versuch, das Projekt als Form angewandter interkultureller Philosophie zu profilieren. (shrink)

This contribution addresses issues of interpretation and translation in Derrida’s reading of Shakespeare’s Merchant of Venice in relation to the supposed opposition of the letter and the spirit of the law. Rather than supporting a supersession of the law’s letter in favor of its spirit and advocating a sublation of the law by means of mercy, as a traditional reading suggests, this essay’s reading of Shakespeare’s play suggests that it deconstructs the underlying opposition. By linking the insistence on “the letter (...) of the law” not to a kind of literalism or blind compliance with the law, but instead to an insistence on the textuality of the law, such a reading elucidates the law’s need for interpretation and highlights how the attempt to surpass the letter of the law involves a threat of a fundamental injustice. (shrink)

The paper analyses issues related to supervision and support of early career researchers in Estonian academia. We use nine focus groups interviews conducted in 2015 with representatives of social sciences in order to identify early career researchers’ needs with respect to support, frustrations they may experience, and resources they may have for addressing them. Our crucial contribution is the identification of wider support networks of peers and colleagues that may compensate, partially or even fully, for failures of official supervision. On (...) the basis of our analysis we argue that support for early career researchers should take into account the resources they already possess but also recognise the importance of wider academic culture, including funding and employment patterns, and the roles of supervisors and senior researchers in ensuring successful functioning of support networks. Through analysing the conditions for the development of early career researchers – producers of knowledge – our paper contributes to social epistemology understood as analysis of specific forms of social organisation of knowledge production. (shrink)

A distorted representation of one's own body is a diagnostic criterion and core psychopathology of both anorexia nervosa (AN) and bulimia nervosa (BN). Despite recent technical advances in research, it is still unknown whether this body image disturbance is characterized by body dissatisfaction and a low ideal weight and/or includes a distorted perception or processing of body size. In this article, we provide an update and meta-analysis of 42 articles summarizing measures and results for body size estimation (BSE) from 926 (...) individuals with AN, 536 individuals with BN and 1920 controls. We replicate findings that individuals with AN and BN overestimate their body size as compared to controls (ES= 0.63). Our meta-regression shows that metric methods (BSE by direct or indirect spatial measures) yield larger effect sizes than depictive methods (BSE by evaluating distorted pictures), and that effect sizes are larger for patients with BN than for patients with AN. To interpret these results, we suggest a revised theoretical framework for BSE that accounts for differences between depictive and metric BSE methods regarding the underlying body representations (conceptual vs. perceptual, implicit vs. explicit). We also discuss clinical implications and argue for the importance of multimethod approaches to investigate body image disturbance. (shrink)

This book is the culmination of the COST Action CA15212 Citizen Science to Promote Creativity, Scientific Literacy, and Innovation throughout Europe. It represents the final stage of a shared journey taken over the last 4 years. During this relatively short period, our citizen science practices and perspectives have rapidly evolved. In this chapter we discuss what we have learnt about the recent past of citizen science and what we expect and hope for the future.

ICTs, personal data, digital rights, the GDPR, data privacy, online security… these terms, and the concepts behind them, are increasingly common in our lives. Some of us may be familiar with them, but others are less aware of the growing role of ICTs and data in our lives - and the potential risks this creates. These risks are even more pronounced for vulnerable groups in society. People can be vulnerable in different, often overlapping, ways, which place them at a disadvantage (...) to the majority of citizens; Table 3 in this guide presents some of the many forms and causes of vulnerability. As a result, vulnerable people need greater support to navigate the digital world, and to ensure that they are able to exercise their rights. This guide explains where such support can be found, and also answers the following questions: - What are the main ethical and legal issues around ICTs for vulnerable citizens? - Who is vulnerable in Europe? - How do issues around ICTs affect vulnerable people in particular? This guide is a resource for members of vulnerable groups, people who work with vulnerable groups, and citizens more broadly. It is also useful for data controllers1 who collect data about vulnerable citizens. While focused on citizens in Europe, it may be of interest to people in other parts of the world. It forms part of the Citizens’ Information Pack produced by the PANELFIT project, and is available in English, French, German, Italian and Spanish. You are welcome to translate this guide into other languages. Please send us a link to online versions in other languages, so that we can add them to the project website. (shrink)

We analyze a series of interviews with Estonian humanities researchers to explore topics related to the beginning of academic careers and the relationships with supervisors and mentors. We show how researchers strive to have meaningful relationships and produce what they consider quality research in the conditions of a system that is very strongly oriented towards internationalization and project-based funding, where their efforts are compromised by a lack of policies helping them establish a stable position in academia. Leaving researchers to face (...) these obstacles alone places a great burden on them and may lead to a loss of talent in academia. Identifying and addressing these issues is thus important for both the well-being of early career researchers and the future of academia. (shrink)

This study aims to investigate the relationship between job burnout and employee performance in the feed industry during the ASF outbreak. Further, the researchers employed a descriptive-correlational research design in order to analyze the acquired data and produce pertinent findings. Thus, the researchers gathered data from one hundred two (102) feed industry employees. The Maslach Burnout Inventory (MBI) and Individual Work Performance Questionnaire (IWPQ) were employed to ascertain the extent of job burnout experienced by the respondents and evaluate employee performance, (...) respectively. Based on the statistical analysis, there is a significant relationship between job burnout and employee performance. Moreover, the study's findings were thoroughly analyzed and discussed. (shrink)

The aim of this workshop was to ask potential end-users of the citizens’ information pack on legal and ethical issues around ICTs the following questions: What is your knowledge of the EU’s General Data Protection Regulation, and what actions have you taken in response to these regulations? What challenges are you experiencing in ensuring the protection and security of your project data, and compliance with the GDPR, within existing data management processes/systems? What information/tools/resources do you need to overcome these challenges? (...) What are the best formats/channels for receiving, sharing and acting upon this information? What is the most appropriate structure/format for the citizens’ information pack? (shrink)

In a recent paper, Alexander argues that relaxing the requirement that sound knowers know their own soundness might provide a solution to Fitch’s paradox and introduces a suitable axiomatic system where the paradox is avoided. In this paper an analysis of this solution is proposed according to which the effective move for solving the paradox depends on the axiomatic treatment of the ontic modality rather than the limitations imposed on the epistemic one. It is then shown that, once the ontic (...) modality is standardly introduced, the paradox still follows and, in addition, some puzzling consequences arise. (shrink)

In this article, I revisit Leibniz's early views on physical causation, more specifically, his relation to physical occasionalism focusing on the period from 1668 to 1676. An in-depth analysis of the Confession of Nature against the Atheists taken together with the Catholic Demonstrations, Leibniz's correspondence with Jakob Thomasius from 1668/69, and the Pacidius Philalethi (1676) serve as evidence that his position leads to physical occasionalism. This receives further confirmation by taking into account Leibniz's familiarity with Weigel's occasionalism in contrast to (...) Leibniz's later encounter of French occasionalism à la Cordemoy, La Forge, or Malebranche. Leibniz's exposure to Weigel's occasionalism, in turn, helps us better understand Leibniz's later critical reaction to occasionalism and how occasionalism helped him develop his own distinct views on causation as expressed in his mature philosophy. (shrink)

Culture, which manifests in religion, tradition, custom, thought, perspective, language, lifestyle and many other human creations, is not one. There are many cultures that come in front of oneself massively, especially in this information and global era. Their presence makes every person asks: does a self only accepts one culture and then refuses other cultures? Should oneself accept any cultures by neglecting him/herself? How if oneself has an identity but receives any cultures? Some individual prefers to adhere to one culture, (...) and refuse other cultures. Directly or indirectly, he/she says: “There are no others, except me”. In other hands, some people negates him/herself and affirms others. He/she says: “I am nothing. The only existence is others. There is no specific cultural identity. Every culture is an imagined bundle of several cultures”. In this paper, I go out from those contradictory positions. I affirm the existence of an inclusive, critical and tentative self, which opens toward any cultures, but always criticizes anything before (and after) internalizes it in its changeable identity. This self is the self that will be retained by arguments in this paper, as a compatible self for encountering multicultural phenomenon in this era. (shrink)

The transformational pace of modern education, healthcare, business management systems, etc., requires new approaches for prompt and reliable personality assessment. Phenotypology is one of such theories and it claims of the discovered interconnections of a person’s psychological and psychophysical characteristics on the basis of individual features of his/her phenotype. The article aim is to present some validation results for the Phenotypology hypotheses as a possible tool for personality assessment. In order to verify connections between phenotypic treats and individual behavior, we (...) conducted the study when respondents were differentiated according to some anthropometric (facial) peculiarities and characterological features. The results were quantified and analyzed using the mathematical-statistical linear regression. The research output contains the rationale for the conclusion that there are no statistically significant correlations between some phenotypic body features and such individual psychological characteristics as aggressiveness, impetuosity, pedantry, passivity, etc. In particular, the validity of using of appropriate phenotypologic representations to predict the examined character traits was studied. The obtained results disproved the possibility to use directly the phenotypic approach for reliable characterological profiling. Though, the study outcome is tentative due to some limitations on generality. It is necessary to continue verification of the Phenotypology hypotheses with a broader experimental sample with the inclusion of various ethnic and racial groups’ representatives. However, until then, based on actual findings, the practical application of the Phenotypology statements is doubtful, at least for the purposes of character diagnosis and personality assessment. (shrink)

The effective altruism movement (EA) is one of the most influential philosophically savvy movements to emerge in recent years. Effective Altruism has historically been dedicated to finding out what charitable giving is the most overall-effective, that is, the most effective at promoting or maximizing the impartial good. But some members of EA want the movement to be more inclusive, allowing its members to give in the way that most effectively promotes their values, even when doing so isn’t overall-effective. When we (...) examine what it means to give according to one’s values, I argue, we will see that this is both inconsistent with what EA is like now and inconsistent with its central philosophical commitment to an objective standard that can be used to critically analyze one’s giving. While EA is not merely synonymous with act utilitarianism, it cannot be much more inclusive than it is right now. (shrink)

La présentation qui suit traite de la Colombeia - legs extrêmement riche que nous devons à Francisco de Miranda - et de l’impact qu’a pu avoir à son époque la diffusion des quatre versions connues du “Plan de gouvernance pour une Amérique colombienne” élaboré par Francisco de Miranda (Caracas, 1750- Cadix, 1816) et publié tout au long de son engagement politique pour l’indépendance de l’Amérique Hispanique. Malgré les deux occasions manquées de 1801 et 1806, quand il fit la tentative de (...) mettre en partie en place son “Plan de Gouvernance”, l’on sait que celui-ci n’a jamais réellement été adopté en tant que modèle et pour une organisation politique du nouvel ordre de l’Amérique latine postcoloniale (que ce soit dans les anciennes colonies espagnoles ou au Brésil). Pourtant, il serait pertinent de se demander si le dit “Plan de gouvernance” a été pris en compte par ceux qui à l’époque prirent les décisions politiques des nouveaux états américains tout au long du processus d’émancipation et de formation constitutionnelle des pays hispano-américains. La proposition politique de Miranda prévoyait en même temps le démantèlement de l’État monarchique hispano américain et l’appropriation de quelques notions appartenant à l’empire des Incas. Il apparaît donc essentiel de savoir si dans le reste du continent hispano américain d’autres projets pré-constitutionnels comme celui proposé par le “Précurseur ”avaient été élaborés. Dans l’affirmative, il faudrait alors se demander s’il a existé un lien ou une parenté idéologique entre Miranda et ceux qui, à l’époque ou plus tard, ont élaboré de tels projets Constitutionnels pour un nouveau modèle de gouvernement en l’Amérique Latine . (shrink)

There are long-standing doubts about whether data from subjective scales—for instance, self-reports of happiness—are cardinally comparable. It is unclear how to assess whether these doubts are justified without first addressing two unresolved theoretical questions: how do people interpret subjective scales? Which assumptions are required for cardinal comparability? This paper offers answers to both. It proposes an explanation for scale interpretation derived from philosophy of language and game theory. In short: conversation is a cooperative endeavour governed by various maxims (Grice 1989); (...) because subjective scales are vague and individuals want to make themselves understood, scale interpretation is a search for a focal point (Schelling 1960). A specific focal point it hypothesised; if this hypothesis is correct, subjective data will be cardinally comparable. Four individually necessary and jointly sufficient conditions for cardinal comparability are specified. The paper then argues this hypothesis can be empirically be tested, makes an initial attempt to do so using subjective well-being data, and concludes it is supported. Numerous areas for further research are identified including, at the end of the paper, how certain tests could be used to ‘correct’ subjective data if they are not cardinal. (shrink)

Sen. John McCain was born a U.S. citizen and is eligible to be president. The most serious challenge to his status, recently posed by Prof. Gabriel Chin, contends that the statute granting citizenship to Americans born abroad did not include the Panama Canal Zone, where McCain was born in 1936. When Congress amended the law in 1937, he concludes, it was too late for McCain to be "natural born." Even assuming, however, that McCain's citizenship depended on this statute - and (...) ignoring his claim to citizenship at common law - Chin's argument may be based on a misreading. When the statutory language was originally adopted in 1795, it was apparently read to address all children born outside of the United States proper, which would include those born in the Canal Zone. Patterns of historical usage, early interpretations of the citizenship statutes, contemporaneous expressions of the statutes' purpose, and the actual application of the statutes to cases analogous to McCain's all confirm this understanding. More recently, the acquisition of America's outlying possessions lent plausibility to new interpretations of the law. But because the key language was never altered between 1795 and 1936, its original meaning was preserved intact, making John McCain a U.S. citizen at birth. (This paper is still a work in progress; comments and suggestions are greatly appreciated.). (shrink)

The temple from Jerusalem was never more defended by Jewish servants and believers, as when the Apostle Paul wrote the Epistle to the Hebrews. We are not referring to the armies of the revolutionaries. We should know that in Sanhedrin was judged every word that a Jew talked about the temple. But when St. Stephan was killed, and after too, St. James, because they have seen the True temple of Christ, the Levites and the Priests became killers not worshipers. With (...) diplomacy, the Apostle Paul wrote to the Jews this letter without even saying a word about the Temple, but asking them to remember the way they can fulfil the ideals of unity and freedom patented by Moses and the Tent: through Christ and through the Church. (shrink)

Xuantong 玄同 (tentatively translated as dark oneness) is a unique Daoist idea that represents an ideally mental and physical state as a result of cultivation. However, owing to limited context in the Laozi, there is no consensus on the interpretation of xuantong. Contemporary studies have also neglected xuantong’s evolution in early texts and assumed a homogeneous understanding, and hence, failed to provide a nuanced account. In this article, I investigate how xuantong evolves from the Guodian Laozi to the Huainanzi and (...) Wenzi. I argue that although xuantong may originate from the Laozi, it is in the Wenzi that a coherent theory of xuantong is accomplished. This theory advocates an orderly process of cultivation that covers internal mental states, external acts, and integration with the whole universe. The cultivation would eventually lead people to adopt an undifferentiated perspective on, and reach oneness with, all things in the universe. (shrink)

This is a first tentative examination of the possibility of reinstating reduction as a valid candidate for presenting relations between mental and physical properties. Classical Nagelian reduction is undoubtedly contaminated in many ways, but here I investigate the possibility of adapting to problems concerning mental properties an alternative definition for theory reduction in philosophy of science. The definition I offer is formulated with the aid of non-monotonic logic, which I suspect might be a very interesting realm for testing notions concerning (...) localized mental-physical reduction. The reason for this is that non-monotonic reasoning by definition is about appeals made not only to explicit observations, but also to an implicit selection of background knowledge containing heuristic information. The flexibility of this definition and the fact that it is not absolute, i.e. that the relation of reduction may be retracted or allowed to shift without fuss, add at least an interesting alternative factor to current materialist debates. South African Journal of Philosophy Vol. 25(2) 2006: 102-112. (shrink)

Interview of Katrin Flikschuh, Rainer Forst and Darrel Moellendorf by Valentin Beck and Julian Culp for Global Justice: Theory Practice Rhetoric.

The paper outlines a tentative genealogy of the Platonic metaphysics of sight by thematizing pre-Platonic thought, particularly Heraclitus and Parmenides. By “metaphysics of sight” it understands the features of Platonic-Aristotelian metaphysics expressed with the help of visual metaphors. It is argued that the Platonic metaphysics of sight can be regarded as the result of a synthesis of the Heraclitean and Parmenidean approaches. In pre-Platonic thought, the visual paradigm is still marginal. For Heraclitus, the basic structure of being is its discursive (...) articulation (logos) into conceptual pairs of binary opposites, an articulation that at the same time binds differences together into a tensional unity. The fundamental grasping of this ultimate unity-in-difference is conceived primarily through acoustic terms as a non-sensory “hearing.” For Parmenides, the ultimate unity of contraries is based on the capacity of thinking (noos) to intend anything as present; in fragment B 4, the exclusive relationship of thinking to intelligible presence is finally visualized in terms of a seeing or looking (leusso). (shrink)

This paper is a tentative step towards a historical cognitive science, in the domain of memory and personal identity. I treat theoretical models of memory in history as specimens of the way cultural norms and artifacts can permeate ('proto')scientific views of inner processes. I apply this analysis to the topic of psychological control over one's own body, brain, and mind. Some metaphors and models for memory and mental representation signal the projection inside of external aids. Overtly at least, medieval and (...) Renaissance theorists agreed that such models had to allow for, or even guarantee, some conception of cognitive order and discipline. Individual memory traces had to be independent, not mixed up or interfering with others. The long tradition of improving or bypassing 'natural memory' by deliberately internalizing artefactual models was part of an arduous process of self-fashioning. Moral panic about confusion and mixture features centrally in the imposition of cognitive discipline in local memory traditions. (shrink)

This chapter explores the tentative line between erotic spectacle and horror; a judgement that is problematic given that is based on an axis of moral or ideological normality. The contexts of viewing impact on the status of ‘obscene’ images, both in terms of the communities that view them and their motivation for viewing; for sexual arousal, out of morbid curiosity or malevolence, or perhaps all three simultaneously. The reception of an obscene image is largely based upon the issue of viewer (...) consent, but this itself comes at the expense of the reality of bodies depicted, that are pushed to (and beyond) their limits. The chapter examines the moral and philosophical implications of desires that place the body in extreme states of sexualized deconstruction - both real and faked – and how these apply to images and communities in cyberspace. (shrink)

I formulate and tentatively defend the view that we cannot be rationally required to have one type of doxastic attitude (e.g., beliefs, credences, imprecise credences, etc.) because we have another type; in other words, we can only be required to have, say, given credences because we have some other credences already. I explore an argument that appeals to the idea that there is no good reasoning from one type to the other type. I consider some important possible responses, and conclude (...) by sketching a different argument for the same conclusion, appealing to the nature of inquiry and belief-formation. (shrink)

In this paper a tentative neurophysiologically framed approach of the Freudian unconscious that would function on the basis of linguistic (phonological) organizing principles, is proposed. A series of arguments, coming from different fields, are taken together. First, clinical reports indicate that in a state of high emotional arousal linguistic fragments are treated in a decontextualized way, and can lead to the isolation of phoneme sequences which, independently of their actual meaning, are able to resort emotional effects. Second, phonological and neurophysiological (...) arguments are given to make the case that language processing – be it producing, receiving or imagining language – is a motor event. A crucial distinction is proposed: while contextualized processing correlates on a neurophysiological level with action understanding, and is psychoanalytically akin to secondary processing, decontextualized language processing has a neurophysiological counterpart in object understanding and is psychoanalytically akin to primary processing. Third, isolated speech fragments are therefore considered as objects which, similarly to non-linguistic objects, undergo emotional conditioning and establish an idiosyncratic linguistically structured emotional memory. Phoneme sequences which in this way come to carry high emotional valences are thought to be more readily subject to threaten the bodily integrity, and therefore more readily inhibited. When this inhibition leads to the prevention of effective realization of the voluntary motor output, this is thought to result in the sustained high levels of neuronal activation which seek for release by attracting substitutes that are phonemically similar to the censored speech fragments though they are cognitively non threatening. As a result, the speech of the subject would be particularly concerned with the verbalizations of these substitutive phoneme sequences. In summary, the Freudian unconscious is conceived as the instantiation of a linguistic action space which would be idiosyncratically organized by particular phonemic “phantoms” operating as attractors for the subject’s (linguistic) actions. (shrink)

David DeGrazia tentatively defends what he calls the Interests Model of moral status (see page 135).1 On this model all sentient beings have the same moral status, though some are owed more than others in virtue of having more or stronger interests. The proponent of this model can accept, say, that one should normally save the life of a human in preference to that of a dog. But she denies that we should save the human because he has higher moral (...) status. Instead, the human should be saved because he has more at stake—he may, for example, have a stronger interest in continued existence. In defending the Interests Model, DeGrazia cuts against the grain of recent theorising on moral status, which has instead favoured what he calls the Respect Model. (shrink)

This paper1 explores, quite tentatively, possible consequences for the concept of semantics of two phenomena concerning meaning and interpretation, viz., radical interpretation and normativity of meaning. Both, it will be argued, challenge the way in which meaning is conceived of in semantics and thereby the status of the discipline itself. For several reasons it seems opportune to explore these issues. If one reviews the developments in semantics over the past two decades, one observes that quite a bit has changed, and (...) one may well wonder how to assess these changes. This relates directly to the status of semantics. If semantics is an empirical discipline, one might expect that most changes are informed by empirical considerations. However, one may also note that the core notion of semantics, meaning, today is conceived of quite differently than in, say, the seventies. How can that be? How can that what semantics is about, be different now from what is was back then? Or is this perhaps an indication that semantics is not as empirical as it is often thought to be? Moreover, it seems that in some deep sense meaning as explicated in semantics and interpretation as studied in various philosophical approaches are strangely at odds. Meaning is what interpretation is concerned with: meaning is, at least so it seems, what in the process of interpretation language users try to recover (or analogously, what they try to convey in production). Yet, the way meaning is conceived of in semantics seems not to square all that neatly with how the process of interpretation is supposed to proceed. In particular it seems to lack some of the intrinsic features that various approaches to interpretation assume it to have. Given these discrepancies, one wonders how the two can be incorporated within a single theory. And that such a theory is desirable goes, it may be presumed, without saying These are the reasons that figure in this paper. At the background there are some others.. (shrink)

I review a tentative list of the examples of ethical (or spiritual) exercises that have been proposed as Epictetan by contemporary commentators. Based on a minimal definition of the notion of ethical exercises, I suggest that some practices have been misidentified and propose some revisions to that repertoire.

My paper proposes a tentative framework of bio-existential semiotics based on a reading of Peirce, Darwin, Heidegger, Tarasti, and others. According to this view, there is an evolutionary continuum to life. Human beings are natural organisms and they exhibit many similar bio-existential phenomena. Natural evolution also produces the anthropological, societal and global semiotic processes that constitute cultural evolution as an outgrowth. In the bio-existential perspective, the world is composed of imperfect systems and imperfect consciousnesses where every lifeform must struggle for (...) its existence. Every “Dasein” must face the fact that it must die because it cannot comprehend or control the universe in its totality. This is why life and existence are “tragic” phenomena. Every bio-existential Dasein is a partial comprehension of the universe, and the only way the universe can comprehend itself is through these partial perspectives, which are born to imperfection and die in imperfection, but whose imperfection is of the essence of the universe. This is why bio-existentialism makes for a “tragic” perspective: we are mortals, and all mortals must die. Nonetheless, there is also hope and optimism in this view of life. In conceiving of existence as having certain universal principles that extend from biology to sociology, semioticians and philosophers can formulate new ways of looking at the world. Together with scientists and artists, they can hopefully work towards a better – or at least more refined – ethical attitude towards science, nature and society. (shrink)

I discuss the view tentatively put forward by Recanati in Mental Files to turn two potentially contradictory claims compatible: the claim to the effect that acquaintance is a necessary condition of singular thought and the claim that we do entertain acquaintanceless singular thoughts (i.e. thoughts directed at particulars as particulars). Key to the proposal is a normative construal of the acquaintance constraint. I show the proposal as it stands is wanting, first, because the norm the users of descriptive names are (...) subject to has no (determinate) conditions of satisfaction within the framework ; second, because the kind of mental simulation involved in exploiting the norm in this type of case is misdescribed as a “local lapse into fiction” ; third, because it leaves the issue pertaining to the conditions of satisfaction of the acquaintance norm over time unaddressed. (shrink)

Our topic is the theory of topics. My goal is to clarify and evaluate three competing traditions: what I call the way-based approach, the atom-based approach, and the subject-predicate approach. I develop criteria for adequacy using robust linguistic intuitions that feature prominently in the literature. Then I evaluate the extent to which various existing theories satisfy these constraints. I conclude that recent theories due to Parry, Perry, Lewis, and Yablo do not meet the constraints in total. I then introduce the (...) issue-based theory—a novel and natural entry in the atom-based tradition that meets our constraints. In a coda, I categorize a recent theory from Fine as atom-based, and contrast it to the issue-based theory, concluding that they are evenly matched, relative to our main criteria of adequacy. I offer tentative reasons to nevertheless favour the issue-based theory. (shrink)

I provide an opinionated overview of the literature on the relationship of contextualism to knowledge norms for action, assertion, and belief. I point out that contextualists about ‘knows’ are precluded from accepting the simplest versions of knowledge norms; they must, if they are to accept knowledge norms at all, accept “relativized” versions of them. I survey arguments from knowledge norms both for and against contextualism, tentatively concluding that commitment to knowledge norms does not conclusively win the day either for contextualism (...) or for its rivals. But I also suggest that an antecedent commitment to contextualism about normative terms may provide grounds for suspicion about knowledge norms, and a debunking explanation of some of the data offered in favor of such norms. (shrink)

In this paper, I address a range of arguments put forward by Katrin Flikschuh (2016) casting doubts on a theoretical account ofancestral persons in the work of Ifeanyi Menkiti. She argues both that their ontological status is uncertain and that they areontologically redundant. I argue that she does not succeed in convincing us to settle for a practical justification of ancestors. Ithen supplement Menkiti’s life-history account of post-mortem persistence with Searle’s account of social ontology with a viewto theoretically justify (...) belief in the existence of ancestral persons. (shrink)

The paper lays the foundations for a duty of sustainable property use based on Kant’s Doctrine of Right. In doing so, it contributes to the project of extending the application of Kant’s philosophy to environmental issues so as to include his legal-political philosophy. After providing some context, focusing in particular on Kant’s property argument, I present and critically evaluate a recent argument for a duty of sustainable property use, put forward by Attila Ataner. Then, I draw on Reinhard Brandt’s and (...) Katrin Flikschuh’s interpretation of Kant’s permissive law in order to develop my own argument. According to my account, the duty of sustainable property use is rooted in Kant’s property argument, it is best construed in terms of interpersonal freedom, and it has a structure resembling that of duties of distributive justice. Unlike Ataner’s, my argument proceeds entirely within the domain of interpersonal freedom; it focuses clearly on the normative sense of usability; it does not overgenerate obligations; and it categorises the duty of sustainable property use within Kant’s taxonomy of duties. It thus constitutes a promising starting point to further investigate the connection between sustainability, Kant’s property argument and its use of a permissive law, and the Universal Principle of Right. (shrink)

The aim of this exploratory paper is to review an under-appreciated parallel between group agency and artificial intelligence. As both phenomena involve non-human goal-directed agents that can make a difference to the social world, they raise some similar moral and regulatory challenges, which require us to rethink some of our anthropocentric moral assumptions. Are humans always responsible for those entities’ actions, or could the entities bear responsibility themselves? Could the entities engage in normative reasoning? Could they even have rights and (...) a moral status? I will tentatively defend the (increasingly widely held) view that, under certain conditions, artificial intelligent systems, like corporate entities, might qualify as responsible moral agents and as holders of limited rights and legal personhood. I will further suggest that regulators should permit the use of autonomous artificial systems in high-stakes settings only if they are engineered to function as moral (not just intentional) agents and/or there is some liability-transfer arrangement in place. I will finally raise the possibility that if artificial systems ever became phenomenally conscious, there might be a case for extending a stronger moral status to them, but argue that, as of now, this remains very hypothetical. (shrink)

At least since the middle of the twentieth century, philosophers have tended to identify weakness of will with akrasia—i.e. acting, or having a disposition to act, contrary to one‘s judgments about what is best for one to do. However, there has been some recent debate about whether this captures the ordinary notion of weakness of will. Richard Holton (1999, 2009) claims that it doesn’t, while Alfred Mele (2010) argues that, to a certain extent, it does. As Mele recognizes, the question (...) about an ordinary concept here is one apt for empirical investigation. We evaluate Mele’s studies and report some experiments of our own in order to investigate what in the world the ordinary concept of weakness of will is. We conclude that neither Mele nor Holton (previously) was quite right and offer a tentative proposal of our own: the ordinary notion is more like a prototype or cluster concept whose application is affected by a variety of factors. (shrink)

In a recent series of papers, Jane Friedman argues that suspended judgment is a sui generis first-order attitude, with a question as its content. In this paper, I offer a critique of Friedman’s project. I begin by responding to her arguments against reductive higher-order propositional accounts of suspended judgment, and thus undercut the negative case for her own view. Further, I raise worries about the details of her positive account, and in particular about her claim that one suspends judgment about (...) some matter if and only if one inquires into this matter. Subsequently, I use conclusions drawn from the preceding discussion to offer a tentative account: S suspends judgment about p iff S believes that she neither believes nor disbelieves that p, S neither believes nor disbelieves that p, and S intends to judge that p or not-p. (shrink)

The experimental philosophy movement advocates the use of empirical methods in philosophy. The methods most often discussed and in fact employed in experimental philosophy are appropriated from the experimental paradigm in psychology. But there is a variety of other (at least partly) empirical methods from various disciplines that are and others that could be used in philosophy. The paper explores the application of corpus analysis to philosophical issues. Although the method is well established in linguistics, there are only a few (...) tentative attempts of philosophers to utilise it. Examples are introduced and the merit of corpus analysis is compared to that of using general internet search engines and questionnaires for similar purposes. (shrink)

The purpose of this essay is to shed some light on a certain type of sentence, which I call a borderline contradiction. A borderline contradiction is a sentence of the form F a ∧ ¬F a, for some vague predicate F and some borderline case a of F , or a sentence equivalent to such a sentence. For example, if Jackie is a borderline case of ‘rich’, then ‘Jackie is rich and Jackie isn’t rich’ is a borderline contradiction. Many theories (...) of vague language have entailments about borderline contradictions; correctly describing the behavior of borderline contradictions is one of the many tasks facing anyone offering a theory of vague language. Here, I first briefly review claims made by various theorists about these borderline contradictions, attempting to draw out some predictions about the behavior of ordinary speakers. Second, I present an experiment intended to gather relevant data about the behavior of ordinary speakers. Finally, I discuss the experimental results in light of several different theories of vagueness, to see what explanations are available. My conclusions are necessarily tentative; I do not attempt to use the present experiment to demonstrate that any single theory is incontrovertibly true. Rather, I try to sketch the auxiliary hypotheses that would need to be conjoined to several extant theories of vague language to predict the present result, and offer some considerations regarding the plausibility of these various hypotheses. In the end, I conclude that two of the theories I consider are better-positioned to account for the observed data than are the others. But the field of logically-informed research on people’s actual responses to vague predicates is young; surely as more data come in we will learn a great deal more about which (if any) of these theories best accounts for the behavior of ordinary speakers. (shrink)

In order to reason in a non-trivializing way with contradictions, para- consistent logics reject some classically valid inferences. As a way of re- covering some of these inferences, Graham Priest ([Priest, 1991]) proposed to nonmonotonically strengthen the Logic of Paradox by allowing the se- lection of “less inconsistent” models via a comparison of their respective inconsistent parts. This move recaptures a good portion of classical logic in that it does not block, e.g., disjunctive syllogism, unless it is applied to contradictory (...) assumptions. In Priest’s approach the inconsistent parts of models are compared in an extensional way by considering their inconsis- tent objects. This distinguishes his system from the standard format of (inconsistency-)adaptive logics pioneered by Diderik Batens, according to which (atomic) contradictions validated in models form the basis of their comparison. A well-known problem for Priest’s extensional approach is its lack of the Strong Reassurance property, i.e., for specific settings there may be infinitely descending chains of less and less inconsistent models, thus never reaching a minimally inconsistent model. In this paper, we demonstrate that Strong Reassurance holds for the extensional approach under a cardinality-based comparison of the incon- sistent parts of models. Furthermore, we introduce and investigate the metatheory of the class of first-order nonmonotonic inconsistency-tolerant construct over the extensional or quantitative comparisons of their respec- tive models. Core model-theoretic properties for these logics, such as the Löwenheim-Skolem theorems, along with other nonmonotonic properties, are further studied. (shrink)

The existence of group agents is relatively widely accepted. Examples are corporations, courts, NGOs, and even entire states. But should we also accept that there is such a thing as group consciousness? I give an overview of some of the key issues in this debate and sketch a tentative argument for the view that group agents lack phenomenal consciousness. In developing my argument, I draw on integrated information theory, a much-discussed theory of consciousness. I conclude by pointing out an implication (...) of my argument for the normative status of group agents. (shrink)

Soon there will be sex robots. The creation of such devices raises a host of social, legal and ethical questions. In this article, I focus in on one of them. What if these sex robots are deliberately designed and used to replicate acts of rape and child sexual abuse? Should the creation and use of such robots be criminalised, even if no person is harmed by the acts performed? I offer an argument for thinking that they should be. The argument (...) consists of two premises. The first claims that it can be a proper object of the criminal law to regulate wrongful conduct with no extrinsically harmful effects on others. The second claims that the use of robots that replicate acts of rape and child sexual abuse would be wrongful, even if such usage had no extrinsically harmful effects on others. I defend both premises of this argument and consider its implications for the criminal law. I do not offer a conclusive argument for criminalisation, nor would I wish to be interpreted as doing so; instead, I offer a tentative argument and a framework for future debate. This framework may also lead one to question the proposed rationales for criminalisation. (shrink)

Animal welfare scientists face an acute version of the problem of inductive risk, since they must choose whether to affirm attributions of mental states to animals in advisory contexts, knowing their decisions hold consequences for animal welfare. In such contexts, the burden of proof should be sensitive to the consequences of error, but a framework for setting appropriate burdens of proof is lacking. Through reflection on two cases—pain and cognitive enrichment—I arrive at a tentative framework based on the principle of (...) expected welfare maximization. I then discuss the limitations of this framework and the questions it leaves open. (shrink)

The paper studies in detail a precise formal construction of spacetime from matter suggested by the logician John Burgess. We presuppose a continuous and perdurantistic matter ontology. The result is a systematic method to translate claims about the geometry of a flat relativistic, or classical, spacetime into claims about geometrical relations between matter points. The approach is extended to electric and magnetic fields by treating them as multifields defined on matter, rather than as fields in the vacuum. A few tentative (...) suggestions are made to adapt the method to general relativity and to quantum theories. (shrink)

The meta-ethical commitments of folk respondents – specifically their commitment to the objectivity of moral claims – have recently become subject to empirical scrutiny. Experimental findings suggest that people are meta-ethical pluralists: There is both inter- and intrapersonal variation with regard to people’s objectivist commitments. What meta-ethical implications, if any, do these findings have? I point out that current research does not directly address traditional meta-ethical questions: The methods used and distinctions drawn by experimenters do not perfectly match those of (...) meta-ethicists. However, I go on to argue that, in spite of this mismatch, the research findings should be of interest to moral philosophers, including meta-ethicists. Not only do these findings extend the field of moral psychology with new data and hypotheses, but they also provide tentative evidence that touches on the adequacy of theses in moral semantics and moral metaphysics. Specifically, they put pressure on argum... (shrink)

According to content-relativist theories of moral language, different speakers use the same moral sentences to say different things. Content-relativism faces a well-known problem of lost disagreement. Recently, numerous content-relativists (including the author) have proposed to solve this problem by appeal to various kinds of non-content-based, or broadly pragmatic, disagreement. This presents content-relativists with a new problem—of found agreement. Which (if any) of these newly identified kinds of conflict is correctly identified as the lost moral disagreement we were looking for? This (...) paper offers a critical comparison of different content-relativist proposals. It divides them into two broad categories, quasi-expressivist theories (QED) and metalinguistic theories (MLD). Objections to each are considered, and QED is tentatively found to be superior. (shrink)

Theories of epistemic justification are commonly assessed by exploring their predictions about particular hypothetical cases – predictions as to whether justification is present or absent in this or that case. With a few exceptions, it is much less common for theories of epistemic justification to be assessed by exploring their predictions about logical principles. The exceptions are a handful of ‘closure’ principles, which have received a lot of attention, and which certain theories of justification are well known to invalidate. But (...) these closure principles are only a small sample of the logical principles that we might consider. In this paper, I will outline four further logical principles that plausibly hold for justification and two which plausibly do not. While my primary aim is just to put these principles forward, I will use them to evaluate some different approaches to justification and (tentatively) conclude that a ‘normic’ theory of justification best captures its logic. (shrink)