Kevin Lynch's books are the classic underpinnings of modern urban planning and design, yet they are only a part of his rich legacy of ideas about human purposes and values in built form. City Sense and City Design brings together Lynch's remaining work, including professional design and planning projects that show how he translated many of his ideas and theories into practice. An invaluable sourcebook of design knowledge, City Sense and City Design completes the record of one of the (...) foremost environmental design theorists of our time and leads to a deeper understanding of his distinctively humanistic philosophy. The editors, both former students of Lynch, provide a cogent summary of his career and of the role he played in shaping and transforming the American urban design profession during the 1950s, the 1960s, and the 1970s. Each of the seven thematic groupings of writings and projects that follow begins with a short introduction explaining their content and their background. The essays in part I focus on the premises of Lynch's work: his novel reading of large-scale built environments and the notion that the design of an urban landscape should be as meaningful and intimate as the natural landscape. In part II, excerpts from Lynch's travel journals reveal his early ideas on how people perceive and interpret their surroundings—ideas that culminated in his seminal work, The Image of the City. This part of the book also presents Lynch's experiments with children and his assessment of environmental-perception research. The examples of both small-scale and large-scale analysis of visual form in part III are followed by three parts on city design. These include Lynch's more theoretical works on complex planning decisions involving both functional (spatial and structural organization) and normative (how the city works in human terms) approaches, articles discussing the principles that guided Lynch's teaching and practice of city design, and descriptions of Lynch's own projects in the Boston area and elsewhere. The book concludes with essays written late in Lynch's career, fantasy pieces describing utopias and offering new design freedoms and scenarios warning of horrifying "cacotopias.". (shrink)

It is often claimed that surveillance should be proportionate, but it is rarely made clear exactly what proportionate surveillance would look like beyond an intuitive sense of an act being excessive. I argue that surveillance should indeed be proportionate and draw on Thomas Hurka’s work on proportionality in war to inform the debate on surveillance. After distinguishing between the proportionality of surveillance per se, and surveillance as a particular act, I deal with objections to using proportionality as a legitimate ethical (...) measure. From there I argue that only certain benefits and harms should be counted in any determination of proportionality. Finally I look at how context can affect the proportionality of a particular method of surveillance. In conclusion, I hold that proportionality is not only a morally relevant criterion by which to assess surveillance, but that it is a necessary criterion. Furthermore, while granting that it is difficult to assess, that difficulty should not prevent our trying to do so. (shrink)

Predictable polarization is everywhere: we can often predict how people’s opinions, including our own, will shift over time. Extant theories either neglect the fact that we can predict our own polarization, or explain it through irrational mechanisms. They needn’t. Empirical studies suggest that polarization is predictable when evidence is ambiguous, that is, when the rational response is not obvious. I show how Bayesians should model such ambiguity and then prove that—assuming rational updates are those which obey the value of evidence—ambiguity (...) is necessary and sufficient for the rationality of predictable polarization. The main theoretical result is that there can be a series of such updates, each of which is individually expected to make you more accurate, but which together will predictably polarize you. Polarization results from asymmetric increases in accuracy. This mechanism is not only theoretically possible, but empirically plausible. I argue that cognitive search—searching a cognitively accessible space for a particular item—often yields asymmetrically ambiguous evidence, I present an experiment supporting its polarizing effects, and I use simulations to show how it can explain two of the core causes of polarization: confirmation bias and the group polarization effect. (shrink)

The Knowledge Norm of Assertion claims that it is proper to assert that p only if one knows that p. Though supported by a wide range of evidence, it appears to generate incorrect verdicts when applied to utterances of “I don't know.” Instead of being an objection to KNA, I argue that this linguistic data shows that “I don't know” does not standardly function as a literal assertion about one's epistemic status; rather, it is an indirect speech act that has (...) the primary illocutionary force of opting out of the speaker's conversational responsibilities. This explanation both reveals that the opt-out is an under-appreciated type of illocutionary act with a wide range of applications, and shows that the initial data in fact supports KNA over its rivals. (shrink)

Most philosophers have largely downplayed any relevance of multiple meanings of the folk concept of truth in the empirical domain. However, confusions about what truth is have surged in political and everyday discourse. In order to resolve these confusions, we argue that we need a more accurate picture of how the term ‘true’ is in fact used. Our experimental studies reveal that the use of ‘true’ shows substantial variance within the empirical domain, indicating that ‘true’ is ambiguous between a correspondence (...) and a coherence reading. We then explore the consequences of these results for the project of re-engineering truth. (shrink)

This paper argues that many so-called digital technologies can be construed as notational technologies, explored through the example of Monegraph, an art and digital asset management platform built on top of the blockchain system originally developed for the cryptocurrency bitcoin. As the paper characterizes it, a notational technology is the performance of syntactic notation within a field of reference, a technologized version of what Nelson Goodman called a “notational system.” Notational technologies produce abstracted entities through positive and reliable, or constitutive, (...) tests of socially acceptable meaning. Accordingly, this account deviates from typical narratives of blockchains, instead demonstrating that blockchain technologies are effective at managing digital assets because they produce abstracted identities through the performance of notation. Since notational technologies rely on configurations of socially acceptable meaning, this paper also provides a philosophical account of how blockchain technologies are socially embedded. (shrink)

KK is the thesis that if you can know p, you can know that you can know p. Though it’s unpopular, a flurry of considerations has recently emerged in its favour. Here we add fuel to the fire: standard resources allow us to show that any failure of KK will lead to the knowability and assertability of abominable indicative conditionals of the form ‘If I don’t know it, p’. Such conditionals are manifestly not assertable—a fact that KK defenders can easily (...) explain. I survey a variety of KK-denying responses and find them wanting. Those who object to the knowability of such conditionals must either deny the possibility of harmony between knowledge and belief, or deny well-supported connections between conditional and unconditional attitudes. Meanwhile, those who grant knowability owe us an explanation of such conditionals’ unassertability—yet no successful explanations are on offer. Upshot: we have new evidence for KK. (shrink)

Colleagues are not only an integral part of many people’s lives; empirical research suggests that having a good relationship with one’s colleagues is the single most important factor for being happy at work. However, so far, no one has provided a comprehensive account of what it means to be a colleague. To address this lacuna, we have conducted both an empirical as well as theoretical investigation into the content and structure of the concept ‘colleague.’ Based on the empirical evidence that (...) we present in this paper, we argue that ‘colleague’ is a dual character concept that has both a descriptive and a normative basis for categorization. Its descriptive dimension is characterized by three features, according to which two people are colleagues if they work for the same institution and know each other, or if they work for the same institution and work in the same field. An independent normative dimension is revealed, which shows that, as colleagues, we are expected to fulfill substantial normative expectations. Understanding the expectations that are encoded in the very structure of this concept is crucial to lay the groundwork for an ethics of collegiality. (shrink)

This paper raises a slightly uncomfortable question: are some delusional subjects responsible for their delusions? This question is uncomfortable because we typically think that the answer is pretty clearly just ‘no’. However, we also accept that self-deception is paradigmatically intentional behavior for which the self-deceiver is prima facie blameworthy. Thus, if there is overlap between self-deception and delusion, this will put pressure on our initial answer. This paper argues that there is indeed such overlap by offering a novel philosophical account (...) of self-deception. The account offered is independently plausible and avoids the main problems that plague other views. It also yields the result that some delusional subjects are self-deceived. The conclusion is not, however, that those subjects are blameworthy. Rather, a distinction is made between blameworthiness and ‘attributability’. States or actions can be significantly attributable to a subject—in the sense that they are expressions of their wills—without it being the case that the subject is blameworthy, if the subject has an appropriate excuse. Understanding delusions within this framework of responsibility and excuses not only illuminates the ways in which the processes of delusional belief formation and maintenance are continuous with ‘ordinary’ processes of belief formation and maintenance, it also provides a way of understanding the innocence of the delusional subject that does not involve the denial of agency. (shrink)

The Lockean Thesis says that you must believe p iff you’re sufficiently confident of it. On some versions, the 'must' asserts a metaphysical connection; on others, it asserts a normative one. On some versions, 'sufficiently confident' refers to a fixed threshold of credence; on others, it varies with proposition and context. Claim: the Lockean Thesis follows from epistemic utility theory—the view that rational requirements are constrained by the norm to promote accuracy. Different versions of this theory generate different versions of (...) Lockeanism; moreover, a plausible version of epistemic utility theory meshes with natural language considerations, yielding a new Lockean picture that helps to model and explain the role of beliefs in inquiry and conversation. Your beliefs are your best guesses in response to the epistemic priorities of your context. Upshot: we have a new approach to the epistemology and semantics of belief. And it has teeth. It implies that the role of beliefs is fundamentally different than many have thought, and in fact supports a metaphysical reduction of belief to credence. (shrink)

There are many things—call them ‘experts’—that you should defer to in forming your opinions. The trouble is, many experts are modest: they’re less than certain that they are worthy of deference. When this happens, the standard theories of deference break down: the most popular (“Reflection”-style) principles collapse to inconsistency, while their most popular (“New-Reflection”-style) variants allow you to defer to someone while regarding them as an anti-expert. We propose a middle way: deferring to someone involves preferring to make any decision (...) using their opinions instead of your own. In a slogan, deferring opinions is deferring decisions. Generalizing the proposal of Dorst (2020a), we first formulate a new principle that shows exactly how your opinions must relate to an expert’s for this to be so. We then build off the results of Levinstein (2019) and Campbell-Moore (2020) to show that this principle is also equivalent to the constraint that you must always expect the expert’s estimates to be more accurate than your own. Finally, we characterize the conditions an expert’s opinions must meet to be worthy of deference in this sense, showing how they sit naturally between the too-strong constraints of Reflection and the too-weak constraints of New Reflection. (shrink)

Assume that it is your evidence that determines what opinions you should have. I argue that since you should take peer disagreement seriously, evidence must have two features. (1) It must sometimes warrant being modest: uncertain what your evidence warrants, and (thus) uncertain whether you’re rational. (2) But it must always warrant being guided: disposed to treat your evidence as a guide. Surprisingly, it is very difficult to vindicate both (1) and (2). But diagnosing why this is so leads to (...) a proposal—Trust—that is weak enough to allow modesty but strong enough to yield many guiding features. In fact, I claim that Trust is the Goldilocks principle—for it is necessary and sufficient to vindicate the claim that you should always prefer to use free evidence. Upshot: Trust lays the foundations for a theory of disagreement and, more generally, an epistemology that permits self-doubt—a modest epistemology. (shrink)

A realist theory of truth for a class of sentences holds that there are entities in virtue of which these sentences are true or false. We call such entities ‘truthmakers’ and contend that those for a wide range of sentences about the real world are moments (dependent particulars). Since moments are unfamiliar, we provide a definition and a brief philosophical history, anchoring them in our ontology by showing that they are objects of perception. The core of our theory is the (...) account of truthmaking for atomic sentences, in which we expose a pervasive ‘dogma of logical form’, which says that atomic sentences cannot have more than one truthmaker. In contrast to this, we uphold the mutual independence of logical and ontological complexity, and the authors outline formal principles of truthmaking taking account of both kinds of complexity. (shrink)

This paper is about guessing: how people respond to a question when they aren’t certain of the answer. Guesses show surprising and systematic patterns that the most obvious theories don’t explain. We argue that these patterns reveal that people aim to optimize a tradeoff between accuracy and informativity when forming their guess. After spelling out our theory, we use it to argue that guessing plays a central role in our cognitive lives. In particular, our account of guessing yields new theories (...) of belief, assertion, and the conjunction fallacy—the psychological finding that people sometimes rank a conjunction as more probable than one of its conjuncts. More generally, we suggest that guessing helps explain how boundedly rational agents like us navigate a complex, uncertain world. (shrink)

Batı’da teorik felsefe; Analitik Felsefe (AF), Kıta Felsefesi (KF) ve Felsefe Tarihi (FT) olmak üzere üçe ayrılır. Fakat üçünde de işler yolunda değildir. AF, felsefenin bir bilim olabileceği iddiasından kuşku duyduğu için gerçek dünyayla ilgilenmiyorken başından beri uygun bir teorik yöntem izlemeyen Kıta Felsefesinin uygulanışı, belirli politik ve etik yargılara hizmet edecek şekilde özelleştirilmiştir. FT çalışmalarının gidişatı ise eldeki eserin nesnel değerinden daha çok ilgili filozofun ait olduğu ulus veya kültüre göre bölgesel bir temelde gelişmiştir. Felsefede ilerleme sağlanacaksa bu ancak (...) bahsi geçen tuzaklardan kaçınılarak gerçekleşebilir. (shrink)

The Twin Earth thought experiment invites us to consider a liquid that has all of the superficial properties associated with water (clear, potable, etc.) but has entirely different deeper causal properties (composed of “XYZ” rather than of H2O). Although this thought experiment was originally introduced to illuminate questions in the theory of reference, it has also played a crucial role in empirically informed debates within the philosophy of psychology about people’s ordinary natural kind concepts. Those debates have sought to accommodate (...) an apparent fact about ordinary people’s judgments: Intuitively, the Twin Earth liquid is not water. We present results from four experiments showing that people do not, in fact, have this intuition. Instead, people tend to have the intuition that there is a sense in which the liquid is not water but also a sense in which it is water. We explore the implications of this finding for debates about theories of natural kind concepts, arguing that it supports views positing two distinct criteria for membership in natural kind categories – one based on deeper causal properties, the other based on superficial, observable properties. (shrink)

This response addresses the excellent responses to my book provided by Heather Douglas, Janet Kourany, and Matt Brown. First, I provide some comments and clarifications concerning a few of the highlights from their essays. Second, in response to the worries of my critics, I provide more detail than I was able to provide in my book regarding my three conditions for incorporating values in science. Third, I identify some of the most promising avenues for further research that flow out of (...) this interchange. (shrink)

abstract: Richard T. Greener was the first Black graduate of Harvard College in 1870, and he served briefly as a professor of philosophy at the University of South Carolina from 1873 to 1877. Historians and biographers have uncovered many of the facts of his unusual life, but to date his philosophy has remained unappreciated. This essay reconstructs his philosophy from published and archival sources, evaluating it in relationship to the work of his better-known mentor, Frederick Douglass. I argue that Greener’s (...) account of Reconstruction politics, especially his arguments on land redistribution, race, and Black intellectual history, possess notable advantages over Douglass’s views. Of particular importance is that he defended a more robust republican state than did his hero, while rejecting the originalism and constitutionalism that characterize Douglass’s liberalism. (shrink)

Business models for biomedical research prescribe decentralization due to market selection pressures. I argue that decentralized biomedical research does not match four normative philosophical models of the role of values in science. Non-epistemic values affect the internal stages of for-profit biomedical science. Publication planning, effected by Contract Research Organizations, inhibits mechanisms for transformative criticism. The structure of contracted research precludes attribution of responsibility for foreseeable harm resulting from methodological choices. The effectiveness of business strategies leads to overrepresentation of profit values (...) versus the values of the general public. These disconnects in respect to the proper role of values in science results from structural issues ultimately linked to the distinct goals of business versus applied science, and so it seems likely that disconnects will also be found in other dimensions of attempts to combine business and science. The volume and integration in the publishing community of decentralized biomedical research imply that the entire community of biomedical research science cannot match the normative criteria of community-focused models of values in science. Several proposals for changing research funding structure might successfully relieve market pressures that drive decentralization. (shrink)

Explanationism is a plausible view of epistemic justification according to which justification is a matter of explanatory considerations. Despite its plausibility, explanationism is not without its critics. In a recent issue of this journal T. Ryan Byerly and Kraig Martin have charged that explanationism fails to provide necessary or sufficient conditions for epistemic justification. In this article I examine Byerly and Martin’s arguments and explain where they go wrong.

Many of the most important questions about primitive certainty have to do with the distinction between primitive certainty as a practical attitude or disposition and primitive certainty as a psychological attitude and with the distinction between these and primitive, objective certainty.

Of the dozens of purported solutions to the liar paradox published in the past fifty years, the vast majority are "traditional" in the sense that they reject one of the premises or inference rules that are used to derive the paradoxical conclusion. Over the years, however, several philosophers have developed an alternative to the traditional approaches; according to them, our very competence with the concept of truth leads us to accept that the reasoning used to derive the paradox is sound. (...) That is, our conceptual competence leads us into inconsistency. I call this alternative the inconsistency approach to the liar. Although this approach has many positive features, I argue that several of the well-developed versions of it that have appeared recently are unacceptable. In particular, they do not recognize that if truth is an inconsistent concept, then we should replace it with new concepts that do the work of truth without giving rise to paradoxes. I outline an inconsistency approach to the liar paradox that satisfies this condition. (shrink)

You have higher-order uncertainty iff you are uncertain of what opinions you should have. I defend three claims about it. First, the higher-order evidence debate can be helpfully reframed in terms of higher-order uncertainty. The central question becomes how your first- and higher-order opinions should relate—a precise question that can be embedded within a general, tractable framework. Second, this question is nontrivial. Rational higher-order uncertainty is pervasive, and lies at the foundations of the epistemology of disagreement. Third, the answer is (...) not obvious. The Enkratic Intuition---that your first-order opinions must “line up” with your higher-order opinions---is incorrect; epistemic akrasia can be rational. If all this is right, then it leaves us without answers---but with a clear picture of the question, and a fruitful strategy for pursuing it. (shrink)

Do people tend to be overconfident? Many think so. They’ve run studies on whether people are calibrated: whether their average confidence in their opinions matches the proportion of those opinions that are true. Under certain conditions, people are systematically ‘over-calibrated’—for example, of the opinions they’re 80% confident in, only 60% are true. From this empirical over-calibration, it’s inferred that people are irrationally overconfident. My question: When and why is this inference warranted? Answering it requires articulating a general connection between being (...) rational and being right—something extant studies have not done. I show how to do so using the notion of deference. This provides a theoretical foundation for calibration research, but also reveals a flaw: the connection between being rational and being right is much weaker than is standardly assumed, since rational people can often be expected to be miscalibrated. Thus we can’t test whether people are overconfident by simply testing whether they are over-calibrated; instead, we must try to predict the rational deviations from calibration, and then compare those predictions to people’s performance. I show how this can be done—and that doing so complicates the interpretation of robust empirical effects. (shrink)

Certain consequentialists have responded to deontological worries regarding personal projects or options and agent-centered restrictions or constraints by pointing out that it is consistent with consequentialist principles that people develop within themselves, dispositions to act with such things in mind, even if doing so does not lead to the best consequences on every occasion. This paper argues that making this response requires shifting the focus of moral evaluation off of evaluation of individual actions and towards evaluation of whole character traits (...) and patterns of behavior. However, this weds consequentialism to a sort of psychological determinism, with which it is incompatible, because it makes any sort of assessment in terms of right or wrong incoherent. The paper concludes by sketching an ethical theory that abandons right and wrong as its organizing concepts, but nevertheless preserves much of the spirit of consequentialism. Relationships between whole patterns of behavior and the production of good and bad consequences can be studied and analyzed, and this information can be used to improve society and ourselves, without it being required that any individual persons acts or dispositions to behave be evaluated as right or wrong. (shrink)

Alfred Mele's deflationary account of self-deception has frequently been criticised for being unable to explain the “tension” inherent in self-deception. These critics maintain that rival theories can better account for this tension, such as theories which suppose self-deceivers to have contradictory beliefs. However, there are two ways in which the tension idea has been understood. In this article, it is argued that on one such understanding, Mele's deflationism can account for this tension better than its rivals, but only if we (...) reconceptualize the self-deceiver's attitude in terms of unwarranted degrees of conviction rather than unwarranted belief. This new way of viewing the self-deceiver's attitude will be informed by observations on experimental work done on the biasing influence of desire on belief, which suggests that self-deceivers don’t manage to fully convince themselves of what they want to be true. On another way in which this tension has been understood, this account would not manage so well, since on this understanding the self-deceiver is best interpreted as knowing, but wishing to avoid, the truth. However, it is argued that we are under no obligation to account for this since it is a characteristic of a different phenomenon than self-deception, namely, escapism. (shrink)

The categorical imperative inherent in Kant’s ethics has had indubitable historical influence on societies worldwide whether in the form of laws, democracy or public deliberation. The Toronto Van Attack of 2018 and its subsequent legal trial is a case example that shows how the categorical imperative can be applied to assist in understanding the reasoning for the case’s guilty verdict. This paper will convey the applicability of the categorical imperative for examining criminal case studies by closing the gap between ethical (...) theory and practice. Such closure will be shown to assist in understanding why a perpetrator of a crime can be found guilty of following a hypothetical imperative to base their actions. The rationale for the verdict in this case will be shown to be based on the perpetrator’s responsibility in the form of maintaining autonomy despite having an autism diagnosis. The perpetrator will be shown to have acted on an irrational will and yet was treated in the legal sense as a rational individual. Such rationality was maintained despite complications with their autonomy in the form of relativism and ethical solipsism. (shrink)

Grounding pluralism is the view that there are multiple kinds of grounding. In this essay, I motivate and defend an explanation-theoretic view of grounding pluralism. Specifically, I argue that there are two kinds of grounding: why-grounding—which tells us why things are the case—and how-grounding—which tells us how things are the case.

This paper discusses and evaluates a recent argument for the conclusion that an attractive variety of Russellian monism ought to be regarded as a form of physicalism. According to this line of thought, if the Russellian’s “inscrutable” properties are held to ground not only experience, but also the physical structure of the world—and in this sense are not “experience-specific”—they thereby have an unproblematic place in physicalist metaphysics. I argue, in contrast, that there can be a sense in which the Russellian’s (...) inscrutables are experience-specific in a way that a physicalist probably ought to find objectionable, even if they play some role other than grounding experience. This will be the case, I argue, if certain worlds are taken to be possible, as they sometimes have: worlds of “bare structure” and worlds with what might be called “swapped inscrutables”. In this way, I claim that accepting certain possibilities has consequences for how one should understand the nature of the Russellian’s inscrutables and the place they have in physicalist metaphysics. (shrink)

Philosophers and linguists currently lack the means to reliably identify evaluative concepts and measure their evaluative intensity. Using a corpus-based approach, we present a new method to distinguish evaluatively thick and thin adjectives like ‘courageous’ and ‘awful’ from descriptive adjectives like ‘narrow,’ and from value-associated adjectives like ‘sunny.’ Our study suggests that the modifiers ‘truly’ and ‘really’ frequently highlight the evaluative dimension of thick and thin adjectives, allowing for them to be uniquely classified. Based on these results, we believe our (...) operationalization may pave the way for a more quantitative approach to the study of thick and thin concepts. (shrink)

Dieser Aufsatz ist eine kritische und erkundende Diskussion von Plantingas Behauptung, daß bestimmte Aussagen, aus denen evidentermaßen folgt, daß Gott existiert, berechtigterweise basal sein könnten. Im kritischen Abschnitt argumentiere ich dafür, daß es Plantinga nicht gelingt zu zeigen, daß das Kriterium des modernen Fundamentalisten für berechtigte Basalität, dem zufolge solche Aussagen nicht berechtigterweise basal sein können, selbstreferentiell inkohärent oder anderweitig mangelhaft ist. Im erkundenden Abschnitt versuche ich, ein Argument für die Auffassung zu entwickeln, daß solche Aussagen, selbst wenn sie berechtigterweise (...) basal sein könnten, wenn überhaupt, nur selten berechtigterweise basal für intellektuell differenzierte erwachsene Theisten unserer Kultur wären. (shrink)

“Experimental jurisprudence” draws on empirical data to inform questions typically associated with jurisprudence or legal theory. Scholars in this flourishing movement conduct empirical studies about a variety of legal language and concepts. Despite the movement’s growth, its justification is still opaque. Jurisprudence is the study of deep and longstanding theoretical questions about law’s nature, but “experimental jurisprudence,” it might seem, simply surveys laypeople. This Article elaborates and defends experimental jurisprudence. Experimental jurisprudence, appropriately understood, is not only consistent with traditional jurisprudence; (...) it is an essential branch of it. (shrink)

In he Problems of Philosophy and other works of the same period, Russell claims that every proposition must contain at least one universal. Even fully general propositions of logic are claimed to contain “abstract logical universals”, and our knowledge of logical truths claimed to be a species of a priori knowledge of universals. However, these views are in considerable tension with Russell’s own philosophy of logic and mathematics as presented in Principia Mathematica. Universals generally are qualities and relations, but if, (...) for example, PM’s disjunction (∨) is a relation, what is it a relation between? There is no obvious answer to this given Russell’s other philosophical commitments at this time, although hints are left in some of the pre-PM manuscripts. In this paper, I explore this tension in Russell's philosophy and relate it to developments both before and after Problems. (shrink)

Matthew McGrath has recently challenged all theories that allow for immediate perceptual justification. This challenge comes by way of arguing for what he calls the “Looks View” of visual justification, which entails that our visual beliefs that are allegedly immediately justified are in fact mediately justified based on our independent beliefs about the looks of things. This paper shows that McGrath’s arguments are unsound or, at the very least, that they do not cause genuine concern for the species of dogmatism (...) called “Phenomenal Explanationism”, recently introduced and defended by Kevin McCain and Luca Moretti. (shrink)

An ongoing philosophical discussion concerns how various types of mental states fall within broad representational genera—for example, whether perceptual states are “iconic” or “sentential,” “analog” or “digital,” and so on. Here, I examine the grounds for making much more specific claims about how mental states are structured from constituent parts. For example, the state I am in when I perceive the shape of a mountain ridge may have as constituent parts my representations of the shapes of each peak and saddle (...) of the ridge. More specific structural claims of this sort are a guide to how mental states fall within broader representational kinds. Moreover, these claims have significant implications of their own about semantic, functional, and epistemic features of our mental lives. But what are the conditions on a mental state's having one type of constituent structure rather than another? Drawing on explanatory strategies in vision science, I argue that, other things being equal, the constituent structure of a mental state determines what I call its distributional properties—namely, how mental states of that type can, cannot, or must co‐occur with other mental states in a given system. Distributional properties depend critically on and are informative about the underlying structures of mental states, they abstract in important ways from aspects of how mental states are processed, and they can yield significant insights into the variegation of psychological capacities. (shrink)

In a recent paper, Melchior pursues a novel argumentative strategy against the sensitivity condition. His claim is that sensitivity suffers from a ‘heterogeneity problem:’ although some higher-order beliefs are knowable, other, very similar, higher-order beliefs are insensitive and so not knowable. Similarly, the conclusions of some bootstrapping arguments are insensitive, but others are not. In reply, I show that sensitivity does not treat different higher-order beliefs differently in the way that Melchior states and that while genuine bootstrapping arguments have insensitive (...) conclusions, the cases that Melchior describes as sensitive ‘bootstrapping’ arguments don’t deserve the name, since they are a perfectly good way of getting to know their conclusions. In sum, sensitivity doesn’t have a heterogeneity problem. (shrink)

Many have claimed that whenever an investigation might provide evidence for a claim, it might also provide evidence against it. Similarly, many have claimed that your credence should never be on the edge of the range of credences that you think might be rational. Surprisingly, both of these principles imply that you cannot rationally be modest: you cannot be uncertain what the rational opinions are.

This is a review article on Franz Brentano’s Descriptive Psychology published in 1982. We provide a detailed exposition of Brentano’s work on this topic, focusing on the unity of consciousness, the modes of connection and the types of part, including separable parts, distinctive parts, logical parts and what Brentano calls modificational quasi-parts. We also deal with Brentano’s account of the objects of sensation and the experience of time.

It is common to think that grounding is necessary in the sense that: if P grounds Q, then necessarily: if P, then Q. Though most accept this principle, some give counterexamples to it. Instead of straightforwardly arguing for, or against, necessity, I explain the sense in which grounding is necessary and contingent. I argue that there are two kinds of grounding: what-grounding and why-grounding, where the former kind is necessary while the latter is contingent.

A classic debate concerns whether reasonableness should be understood statistically (e.g., reasonableness is what is common) or prescriptively (e.g., reasonableness is what is good). This Article elaborates and defends a third possibility. Reasonableness is a partly statistical and partly prescriptive “hybrid,” reflecting both statistical and prescriptive considerations. Experiments reveal that people apply reasonableness as a hybrid concept, and the Article argues that a hybrid account offers the best general theory of reasonableness. -/- First, the Article investigates how ordinary people judge (...) what is reasonable. Reasonableness sits at the core of countless legal standards, yet little work has investigated how ordinary people (i.e., potential jurors) actually make reasonableness judgments. Experiments reveal that judgments of reasonableness are systematically intermediate between judgments of the relevant average and ideal across numerous legal domains. For example, participants’ mean judgment of the legally reasonable number of weeks’ delay before a criminal trial (ten weeks) falls between the judged average (seventeen weeks) and ideal (seven weeks). So too for the reasonable num- ber of days to accept a contract offer, the reasonable rate of attorneys’ fees, the reasonable loan interest rate, and the reasonable annual number of loud events on a football field in a residential neighborhood. Judgment of reasonableness is better predicted by both statistical and prescriptive factors than by either factor alone. -/- This Article uses this experimental discovery to develop a normative view of reasonableness. It elaborates an account of reasonableness as a hybrid standard, arguing that this view offers the best general theory of reasonableness, one that applies correctly across multiple legal domains. Moreover, this hybrid feature is the historical essence of legal reasonableness: the original use of the “reasonable person” and the “man on the Clapham omnibus” aimed to reflect both statistical and prescriptive considerations. Empirically, reasonableness is a hybrid judgment. And normatively, reasonableness should be applied as a hybrid standard. (shrink)

Bertrand Russell was one of the best-known proponents of logicism: the theory that mathematics reduces to, or is an extension of, logic. Russell argued for this thesis in his 1903 The Principles of Mathematics and attempted to demonstrate it formally in Principia Mathematica (PM 1910–1913; with A. N. Whitehead). Russell later described his work as a further “regressive” step in understanding the foundations of mathematics made possible by the late 19th century “arithmetization” of mathematics and Frege’s logical definitions of arithmetical (...) concepts. The logical system of PM sought to improve on earlier attempts by solving the contradictions found in, e.g., Frege’s system, by employing a theory of types. In this article, I also consider and critically evaluate the most common objections to Russell’s logicism, including the claim that it is undermined by Gödel’s incompleteness results, and Putnam's charge of “if-thenism”. I suggest that if we are willing to accept a slightly revisionist account of what counts as a mathematical truth, these criticisms do not obviously refute Russell’s claim to have established that mathematical truths generally are a species of logical truth. (shrink)

This paper develops a problem for conciliationism that is structurally similar to the self-undermining problem but which is immune to most of the solutions offered against it. A popular objection to conciliationism is that it undermines itself. Given the current disagreement among philosophers about conciliationism, conciliationism seems to require rejecting conciliationism. Adam Elga (2010) has influentially argued that this shows that conciliationism is an incoherent method. By recommending its own rejection, conciliationism recommends multiple, incompatible responses to the same body of (...) experience. Many have offered solutions to this problem, including Elga himself. However, there is another undermining problem. When a peer disagrees about their own peerhood, conciliationism can require the rejection of the peer’s peerhood. The result is that conciliationism recommends two incompatible responses to the same body of experience in a way that parallels the original self-undermining problem. But since many, if not all, of the proposed solutions to the original undermining problem depend on distinctive characteristics of conciliationism undermining itself, they cannot apply to a peer undermining themself. I illustrate this by dividing the solutions that have been offered against the self-undermining problem into two categories: self-exempting solutions and non-exempting solutions. I then show how the proposed solutions under each type do not extend to the peer-undermining problem. If that is right, then conciliationism is faced with a more difficult undermining problem than has been so far acknowledged. (shrink)

On at least one of its uses, ‘higher-order evidence’ refers to evidence about what opinions are rationalized by your evidence. This chapter surveys the foundational epistemological questions raised by such evidence, the methods that have proven useful for answering them, and the potential consequences and applications of such answers.

Through a series of empirical studies involving native speakers of English, German, and Chinese, this paper reveals that the predicate “true” is inherently ambiguous in the empirical domain. Truth statements such as “It is true that Tom is at the party” seem to be ambivalent between two readings. On the first reading, the statement means “Reality is such that Tom is at the party.” On the second reading, the statement means “According to what X believes, Tom is at the party.” (...) While there appear to exist some cross-cultural differences in the interpretation of the statements, the overall findings robustly indicate that “true” has multiple meanings in the realm of empirical matters. (shrink)

Mental capacities for perceiving, remembering, thinking, and planning involve the processing of structured mental representations. A compositional semantics of such representations would explain how the content of any given representation is determined by the contents of its constituents and their mode of combination. While many have argued that semantic theories of mental representations would have broad value for understanding the mind, there have been few attempts to develop such theories in a systematic and empirically constrained way. This paper contributes to (...) that end by developing a semantics for a ‘fragment’ of our mental representational system: the visual system’s representations of the bounding contours of objects. At least three distinct kinds of composition are involved in such representations: ‘concatenation’, ‘feature composition’, and ‘contour composition’. I sketch the constraints on and semantics of each of these. This account has three principal payoffs. First, it models a working framework for compositionally ascribing structure and content to perceptual representations, while highlighting core kinds of evidence that bear on such ascriptions. Second, it shows how a compositional semantics of perception can be compatible with holistic, or Gestalt, phenomena, which are often taken to show that the whole percept is ‘other than the sum of its parts’. Finally, the account illuminates the format of a key type of perceptual representation, bringing out the ways in which contour representations exhibit domain-specific form of the sort that is typical of structured icons such as diagrams and maps, in contrast to typical discursive representations of logic and language. (shrink)

Generic statements (‘Tigers have stripes’) are pervasive and early-emerging modes of generalization with a distinctive linguistic profile. Previous experimental work found that generics display a unique asymmetry between their acceptance conditions and the implications that are typically drawn from them. This paper presents evidence against the hypothesis that only generics display an asymmetry. Correcting for limitations of previous designs, we found a generalized asymmetry effect across generics, various kinds of explicitly quantified statements (‘most’, ‘some’, ‘typically’, ‘usually’), and variations in types (...) of predicated properties (striking vs. neutral). We discuss implications of these results for our understanding of the source of asymmetry effects and whether and in which ways these effects might introduce biased beliefs into social networks. (shrink)

When we take into consideration all those who fall under the UN-Habitat’s definition of “houseless” or at risk of houselessness, we see that the central issue of homelessness is not the specific problems or failings of the various subpopulations of the houseless, but rather the structural causes of houselessness themselves: social, political, economic, and ecological factors which deprive and dispossess people of their livelihoods, their labor, their security, and their dignity. However, when debates are framed too narrowly as if the (...) central problem revolves around the special characteristics of a problematic subpopulation (i.e., their deficiency in autonomy), such discussions tend to downplay, ignore, or obscure larger structural causes of houselessness and the role of local and regional struggles and public policy initiatives to meet basic human needs, and provide basic, affordable shelter for vulnerable populations. In this chapter, I explore one such debate over the “autonomy” of the homeless and try to show how the debate too narrowly defines and limits our understanding of homelessness and therefore obscures a broader, needs-based conception of houselessness and the structural issues that underpin various states of houselessness around the globe. (shrink)

Abstract: From familiar concepts like TALL and TABLE to exotic ones like GRAVITY and GENOCIDE, they guide our lives and are the basis for how we represent the world. However, there is good reason to think that many of our most cherished concepts, like TRUTH, FREEDOM, KNOWLEDGE, and RATIONALITY are defective in the sense that the rules for using them are inconsistent. This defect leads those who possess these concepts into paradoxes and absurdities. Indeed, I argue that many of the (...) central problems of contemporary philosophy should be thought of as having their source in philosophical concepts that are defective in this way. If that is right, then we should take a more active role in crafting and sculpting our conceptual repertoire. We need to explore various ways of replacing these defective concepts with ones that will still do the work we need them to do without leading us into contradictions. (shrink)

According to Sider, a question is metaphysically substantive just in case it has a single most natural answer. Recently, Barnes and Mikkola have argued that, given this notion of substantivity, many of the central questions in the metaphysics of gender are nonsubstantive. Specifically, it is plausible that gender pluralism—the view that there are multiple, equally natural gender kinds—is true, but this view seems incompatible with the substantivity of gender. The goal of this paper is to argue that the notion of (...) substantivity can be understood in a way that accommodates gender pluralism. First, I claim that gender terms (at least as used in the ontology room) are referentially indeterminate, where referential indeterminacy holds in virtue of the way the world is. Second, I propose a degree-theoretic (or scalar) account of metaphysical substantivity; genders are substantial to the degree that they are determinate. I conclude that gender is relatively, although not absolutely, substantial. (shrink)

Natural scientific views on the human being have the tendency to reduce selfhood toa static object. This tendency arguably derives from the need to objectify the present in which the human being is found. Phenomenology avoids such a reduction by engaging with the present instead of distancing from it for the sake of analysis. This beneficence that derives froma phenomenological view of reality is argued to be a warranted view a counseling therapist should adopt. Not only can a therapist who (...) involves phenomenological perspectives in their practice succeed in viewing their clients non-instrumentally, but such a therapist can also “Be” genuine. The paper conceives of the therapist capable of performing these phenomenological tasks in therapy as adopting a mode of Being which we highlight as akin to the ancient concept: hypostasis. This conception in turn is shown to have epistemological ramifications for the meaning of “understanding”, which is shown quite suitably in the example of therapeutic presence. Heidegger’s Dasein serves as conceptual example of self in the paper to elucidate the connection between hypostasis and understanding throughout. (shrink)