The psychological and neurobiological processes underlying moral judgement have been the focus of many recent empirical studies1–11. Of central interest is whether emotions play a causal role in moral judgement, and, in parallel, how emotion-related areas of the brain contribute to moral judgement. Here we show that six patients with focal bilateral damage to the ventromedial prefrontal cortex (VMPC), a brain region necessary for the normal generation of emotions and, in particular, social emotions12–14, produce an abnor- mally ‘utilitarian’ pattern of (...) judgements on moral dilemmas that pit compelling considerations of aggregate welfare against highly emotionally aversive behaviours (for example, having to sacrifice one person’s life to save a number of other lives)7,8. In contrast, the VMPC patients’ judgements were normal in other classes of moral dilemmas. These findings indicate that, for a selective set of moral dilemmas, the VMPC is critical for normal judgements of right and wrong. The findings support a necessary role for emotion in the generation of those judgements. (shrink)

Judith Jarvis Thomson has recently proposed a new argument for the thesis that killing the one in the Trolley Problem is not permissible. Her argument relies on the introduction of a new scenario, in which the bystander may also sacrifice herself to save the five. Thomson argues that those not willing to sacrifice themselves if they could may not kill the one to save the five. Bryce Huebner and Marc Hauser have recently put Thomson's argument to empirical test (...) by asking people what they should do in the new trilemma case, in which they may also sacrifice themselves. They found that the majority judge that they should either kill the one or sacrifice themselves; Huebner and Hauser argue that those numbers speak against Thomson's argument. But Thomson's argument was about the dialectical effect of the new trilemma on the traditional dilemma, rather than about the trilemma itself. Here I present the results of a study in which I asked subjects first what they should do in the trilemma and then what they should do in the traditional Trolley Problem. I found that, if asked first about the trilemma, subjects then have the intuition that killing the one in the traditional Bystander at the Switch is not permissible?exactly what Thomson's argument had predicted. (shrink)

In this paper I discuss a recent theory on functions called Organizational Account. This theory seeks to provide a new definition of function that overcomes the distinction between etiological and dispositional accounts and that could be used in biology as well as in technology. I present a definition of function that I think captures the intuitions of Organizational Accounts and consider several objections.

We might worry that our seamless reliance on AI systems makes us prone to adopting the strange errors that these systems commit. One proposed solution is to design AI systems so that they are not phenomenally transparent to their users. This stops cognitive extension and the automatic uptake of errors. Although we acknowledge that some aspects of AI extension are concerning, we can address these concerns without discouraging transparent employment altogether. First, we believe that the potential danger should be put (...) into perspective – many unreliable technologies are unlikely to be used transparently precisely because they are unreliable. Second, an agent who transparently employs a resource may also reflect (opaquely) on its reliability. Finally, agents can rely on a process transparently and be yanked out of their transparent use when it turns unreliable. When an agent is responsive to the reliability of their process in this way, they have epistemically integrated it, and the beliefs they form with it are formed responsibly. This prevents the agent from automatically incorporating problematic beliefs. Responsible (and transparent) use of AI resources – and consequently responsible AI extension – is hence possible. We end the paper with several design and policy recommendations that encourage epistemic integration of AI-involving belief-forming processes. (shrink)

Sparrow argues that military robots capable of making their own decisions would be independent enough to allow us denial for their actions, yet too unlike us to be the targets of meaningful blame or praise—thereby fostering what Matthias has dubbed “the responsibility gap.” We agree with Sparrow that someone must be held responsible for all actions taken in a military conflict. That said, we think Sparrow overlooks the possibility of what we term “blank check” responsibility: A person of sufficiently high (...) standing could accept responsibility for the actions of autonomous robotic devices—even if that person could not be causally linked to those actions besides this prior agreement. The basic intuition behind our proposal is that humans can impute relations even when no other form of contact can be established. The missed alternative we want to highlight, then, would consist in an exchange: Social prestige in the occupation of a given office would come at the price of signing away part of one's freedoms to a contingent and unpredictable future guided by another agency. (shrink)

How can we make rational decisions that involve transformative experiences, that is, experiences that can radically change our core preferences? L. A. Paul (2014) has argued that many decisions involving transformative experiences cannot be rational. However, Paul acknowledges that some traumatic events can be transformative experiences, but are nevertheless not an obstacle to rational decision-making. For instance, being attacked by hungry sharks would be a transformative experience, and yet, deciding not to swim with hungry sharks is rational. Paul has tried (...) to explain why decisions involving ‘sharky’ outcomes are an exception to the rule. However, her putative explanation has been criticized by Campbell and Mosquera (2020). In this paper, I offer a different solution to this problem. Roughly, I argue that transformative experiences give rise a problem for rational decision-making only if the decision can lead to satisfying some of our (new) core preferences, but can also frustrate other (new) core preferences. I also argue that agents can partially project what traumatic transformative experiences are like. (shrink)

In this paper, I aim to show that agency-based accounts of moral status are more plausible than many have previously thought. I do this by developing a novel account of moral status that takes agency, understood as the capacity for intentional action, to be the necessary and sufficient condition for the possession of moral status. This account also suggests that the capacities required for sentience entail the possession of agency, and the capacities required for agency, entail the possession of sentience. (...) Thus on this account sentient beings possess agency and agents possess sentience. If this is correct, it will show that an Agency Account of moral status can offer a plausible defence of the moral status of all sentient beings, something that previous Agency Accounts have not succeeded in doing. What is more, this account could establish that all sentient animals are not just moral status holders per se, but that they are owed pro tanto obligations regarding continued existence and liberty, similar in kind, though not always in strength, to those owed to humans. (shrink)

Policy-makers must sometimes choose between an alternative which has somewhat lower expected value for each person, but which will substantially improve the outcomes of the worst off, or an alternative which has somewhat higher expected value for each person, but which will leave those who end up worst off substantially less well off. The popular ex ante Pareto principle requires the choice of the alternative with higher expected utility for each. We argue that ex ante Pareto ought to be rejected (...) because it conflicts with the requirement that, when possible, one ought to decide as one would with full information. We apply our argument in an analysis of US policy on screening for breast cancer. -/- . (shrink)

The coherence objection to the doctrine of the Incarnation maintains that it is impossible for one individual to have both the attributes of God and the attributes of a human being. This article examines Thomas Aquinas’s answer to this objection. I challenge the dominant, mereological interpretation of Aquinas’s position and, in light of this challenge, develop and defend a new alternative interpretation of Aquinas’s response to this important objection to Christian doctrine.

Since the 1860s, petroleum companies, through their influence on local governments, port authorities, international actors and the general public gradually became more dominant in shaping the urban form of ports and cities. Under their development and pressure, the relationships between industrial and urban areas in port cities hosting oil facilities evolved in time. The borders limiting industrial and housing territories have continuously changed with industrial places moving progressively away from urban areas. Such a changing dynamic influenced the permeability of these (...) borders. Port cities are nodes and logistic points where various flows of commodities, wealth, and knowledge gathered before further re‐distribution. These flows affected port cities by changing their spatial organization and the availabiity of space between borders. The main question here is: How did industrial and urban borders evolve through time in port cities? Through a historical analysis, the article explores the settlements of oil facilities and the influence of oil companies over local, regional, and national governments in creating borders and how it influenced the porosity of port cities. This article, through the petroleum narrative, illustrates the impacts of past borders on the contemporary urban form through the evolution of the French port city of Dunkirk, in the North of France. As a historical study, the article analyzes the changing relationships between petroleum industrial sites and housing areas in the city of Dunkirk, using aerial pictures, archival sources, and regulations of different periods. The importance of this analysis lies in knowing that former oil sites previously located on the periphery of Dunkirk, that were forgotten by the authorities are now located within the current urban tissue. This process demonstrates the importance of historical developments to understand current challenges in the urban planning of industrial port cities. (shrink)

The prevalent views of animal liberty among animal advocates suggest that liberty is merely instrumentally valuable and invasive paternalism is justified. In contrast to this popular view, I argue that liberty is intrinsically good for animals. I suggest that animal well-being is best accommodated by an Objective List Theory and that liberty is an irreducible component of animal well-being. As such, I argue that it is good for animals to possess liberty even if possessing liberty does not contribute towards their (...) subjective well-being, and even in some cases where it has a negative effect upon their subjective well-being. To establish this view I argue that if animals are agents, as I assume they are, then like humans they must be able to determine the course of their own lives (to some extent). Further, having the opportunity to self-determine one’s life just is the very same thing as liberty, and having the opportunity to determine the course of one’s life is intrinsically good. Thus liberty has intrinsic value for humans and animals. So, in addition to the instrumental harms of having one’s liberty restricted, I claim that restricting animals’ liberty in principle harms them because it undermines their capacity for self-determination and fails to acknowledge their authority as agents to make their own choices. (shrink)

Informational theories of semantic content have been recently gaining prominence in the debate on the notion of mental representation. In this paper we examine new-wave informational theories which have a special focus on cognitive science. In particular, we argue that these theories face four important difficulties: they do not fully solve the problem of error, fall prey to the wrong distality attribution problem, have serious difficulties accounting for ambiguous and redundant representations and fail to deliver a metasemantic theory of representation. (...) Furthermore, we argue that these difficulties derive from their exclusive reliance on the notion of information, so we suggest that pure informational accounts should be complemented with functional approaches. (shrink)

The idea that only complex brains can possess genuine representations is an important element in mainstream philosophical thinking. An alternative view, which I label ‘liberal representationalism’, holds that we should accept the existence of many more full-blown representations, from activity in retinal ganglion cells to the neural states produced by innate releasing mechanisms in cognitively unsophisticated organisms. A promising way of supporting liberal representationalism is to show it to be a consequence of our best naturalistic theories of representation. However, several (...) philosophers and scientists have recently argued against this strategy. In the paper I counter these objections in defense of liberal representationalism. (shrink)

We argue that there is a tension between two monistic claims that are the core of recent work in epistemic consequentialism. The first is a form of monism about epistemic value, commonly known as veritism: accuracy is the sole final objective to be promoted in the epistemic domain. The other is a form of monism about a class of epistemic scoring rules: that is, strictly proper scoring rules are the only legitimate measures of inaccuracy. These two monisms, we argue, are (...) in tension with each other. If only accuracy has final epistemic value, then there are legitimate alternatives to strictly proper scoring rules. Our argument relies on the way scoring rules are used in contexts where accuracy is rewarded, such as education. (shrink)

Naturalistic theories of representation seek to specify the conditions that must be met for an entity to represent another entity. Although these approaches have been relatively successful in certain areas, such as communication theory or genetics, many doubt that they can be employed to naturalize complex cognitive representations. In this essay I identify some of the difficulties for developing a teleosemantic theory of cognitive representations and provide a strategy for accommodating them: to look into models of signaling in evolutionary game (...) theory. I show how these models can be used to formulate teleosemantics and expand it in new directions. (shrink)

Thomistic Hylomorphists claim that we human persons have rational or intellective souls which can continue to exist separately from our bodies after we die. Much of the recent scholarly discussion of Thomistic Hylomorphism has centered on this thesis and the question of whether human persons can survive death along with their souls or whether only their souls can survive in this separated, disembodied, post-mortem state. As a result, two rival versions of Thomistic Hyomorphism have been formulated: Survivalism and Corruptionism. This (...) chapter makes a new contribution to the debate between Survivalists and Corruptionists by identifying a heretofore undiscussed problem for Corruptionist Thomistic Hylomorphism. In particular, it is argued that if Corruptionists were right that human persons cannot survive their deaths along with their souls, this would undermine the grounds on which all Thomistic Hylomorphists, including Corruptionists, rely to justify their belief that our souls can continue to exist after our deaths. Given this, it is argued that Thomistic Hylomorphists have grounds for thinking that our souls can continue to exist after our deaths only if they allow, as Survivalists do and Corruptionists do not, that we human persons can continue to exist after our deaths, with souls but no bodies. (shrink)

The indeterminacy problem is one of the most prominent objections against naturalistic theories of content. In this essay I present this difficulty and argue that extant accounts are unable to solve it. Then, I develop a particular version of teleosemantics, which I call ’explanation-based teleosemantics’, and show how this outstanding problem can be addressed within the framework of a powerful naturalistic theory.

The debate on the notion of function has been historically dominated by dispositional and etiological accounts, but recently a third contender has gained prominence: the organizational account. This original theory of function is intended to offer an alternative account based on the notion of self-maintaining system. However, there is a set of cases where organizational accounts seem to generate counterintuitive results. These cases involve cross-generational traits, that is, traits that do not contribute in any relevant way to the self-maintenance of (...) the organism carrying them, but instead have very important effects on organisms that belong to the next generation. We argue that any plausible solution to the problem of cross-generational traits shows that the organizational account just is a version of the etiological theory and, furthermore, that it does not provide any substantive advantage over standard etiological theories of function. (shrink)

The received view holds that there is a significant divide between full-blown representational states and so called ‘detectors’, which are mechanisms set off by specific stimuli that trigger a particular effect. The main goal of this paper is to defend the idea that many detectors are genuine representations, a view that I call ‘Strong Liberal Representationalism’. More precisely, I argue that ascribing semantic properties to them contributes to an explanation of behavior, guides research in useful ways and can accommodate misrepresentation.

Street’s (Philos Stud 127(1):109–166, 2006) Darwinian Dilemma purports to show that evolutionary considerations are in tension with realist theories of value, which include moral realism. According to this argument, moral realism can only be defended by assuming an implausible tracking relation between moral attitudes and moral facts. In this essay, I argue that this tracking relation is not as implausible as most people have assumed by showing that the three main objections against it are flawed. Since this is a key (...) premise in the reasoning, I conclude that the Darwinian Dilemma against moral realism can be resisted. (shrink)

Joint attention is characterized by openness: when two agents jointly attend to an object, they are immediately and fully aware of each other's attentional states. Existing accounts of openness involve a mental picture in which two agents attend to the same object and where openness is then 'added'. I argue that the experience of openness comes first. Young infants operate under a tacit assumption of openness: they behave as if attentional states were open even when they aren't. The ability to (...) engage in joint attention doesn't arise when infants begin to experience openness, but rather when they can limit these experiences to open interactions. For this, they depend on cognitive processes that detect non-open interactions. Some of these processes develop early and don't require the representation of others' mental states. Other processes develop later and require the infant to differentiate between herself and others as subjects of attentional states. (shrink)

Deception has recently received a significant amount of attention. One of main reasons is that it lies at the intersection of various areas of research, such as the evolution of cooperation, animal communication, ethics or epistemology. This essay focuses on the biological approach to deception and argues that standard definitions put forward by most biologists and philosophers are inadequate. We provide a functional account of deception which solves the problems of extant accounts in virtue of two characteristics: deceptive states have (...) the function of causing a misinformative states and they do not necessarily provide direct benefits to the deceivers and losses to the targets. (shrink)

Efforts to bridge emotion theory with neurobiology can be facilitated by dynamic systems (DS) modeling. DS principles stipulate higher-order wholes emerging from lower-order constituents through bidirectional causal processes cognition relations. I then present a psychological model based on this reconceptualization, identifying trigger, self-amplification, and self-stabilization phases of emotion-appraisal states, leading to consolidating traits. The article goes on to describe neural structures and functions involved in appraisal and emotion, as well as DS mechanisms of integration by which they interact. These mechanisms (...) include nested feedback interactions, global effects of neuromodulation, vertical integration, action-monitoring, and synaptic plasticity, and they are modeled in terms of both functional integration and temporal synchronization. I end by elaborating the psychological model of emotion–appraisal states with reference to neural processes. (shrink)

Although the definition of ‘signal’ has been controversial for some time within the life sciences, current approaches seem to be converging toward a common analysis. This powerful framework can satisfactorily accommodate many cases of signaling and captures some of its main features. This paper argues, however, that there is a central feature of signals that so far has been largely overlooked: its special causal role. More precisely, I argue that a distinctive feature of signals is that they are minimal causes. (...) I explain this notion, suggest some strategies for identifying its instances and defend its relevance by means of conceptual and empirical considerations. (shrink)

Phenomenal transparency was once widely believed to be necessary for cognitive extension. Recently, this claim has come under attack, with a new consensus coalescing around the idea that transparency is neither necessary for internal nor extended cognitive processes. We take these recent critiques as an opportunity to refine the concept of transparency relevant for cognitive extension. In particular, we highlight that transparency concerns an agent’s employment of a resource – and that such employment is compatible with an agent consciously apprehending (...) (or attending to) a resource. This means it is possible for an object to be transparent and opaque to an agent, even at a single moment in time. Once we understand transparency in this way, the detractors’ claims lose their bite, and existing arguments for transparency’s necessity for cognitive extension return to apply with full force. (shrink)

One of the main tenets of current teleosemantic theories is that simple representations are Pushmi-Pullyu states, i.e. they carry descriptive and imperative content at the same time. In the paper I present an argument that shows that if we add this claim to the core tenets of teleosemantics, then (1) it entails that, necessarily, all representations are Pushmi-Pullyu states and (2) it undermines one of the main motivations for the Pushmi-Pullyu account.

Mendelovici (forthcoming) has recently argued that (1) tracking theories of mental representation (including teleosemantics) are incompatible with the possibility of reliable misrepresentation and that (2) this is an important difficulty for them. Furthermore, she argues that this problem commits teleosemantics to an unjustified a priori rejection of color eliminativism. In this paper I argue that (1) teleosemantics can accommodate most cases of reliable misrepresentation, (2) those cases the theory fails to account for are not objectionable and (3) teleosemantics is not (...) committed to any problematic view on the color realism-antirealism debate. (shrink)

It is often thought that consciousness has a qualitative dimension that cannot be tracked by science. Recently, however, some philosophers have argued that this worry stems not from an elusive feature of the mind, but from the special nature of the concepts used to describe conscious states. Marc Champagne draws on the neglected branch of philosophy of signs or semiotics to develop a new take on this strategy. The term “semiotics” was introduced by John Locke in the modern period (...) – its etymology is ancient Greek, and its theoretical underpinnings are medieval. Charles Sanders Peirce made major advances in semiotics, so he can act as a pipeline for these forgotten ideas. Most philosophers know Peirce as the founder of American pragmatism, but few know that he also coined the term “qualia,” which is meant to capture the intrinsic feel of an experience. Since pragmatic verification and qualia are now seen as conflicting commitments, Champagne endeavors to understand how Peirce could (or thought he could) have it both ways. The key, he suggests, is to understand how humans can insert distinctions between features that are always bound. Recent attempts to take qualities seriously have resulted in versions of panpsychism, but Champagne outlines a more plausible way to achieve this. So, while semiotics has until now been the least known branch of philosophy ending in –ics, his book shows how a better understanding of that branch can move one of the liveliest debates in philosophy forward. (shrink)

L’objectif de cet article est double. D’une part, il vise à identifier une interprétation éthique de la neutralité axiologique, et non de réduire ce critère à des considérations épistémologiques comme la distinction entre faits et valeurs. On peut, en effet, interpréter le critère de neutralité axiologique comme un mécanisme visant à défendre l’autonomie des différents membres de la communauté universitaire. D’autre part, cet article entend utiliser cette interprétation éthique pour répondre aux critiques contemporaines de la neutralité axiologique. Amartya Sen et (...) Hilary Putnam ont proposé des critiques pertinentes de la neutralité axiologique, en réfléchissant sur les conditions d’objectivité du discours éthique et politique. Au terme de cette analyse, nous proposerons une conception publique de la science, qui répond à l’impératif éthique de neutralité en sciences sociales, ainsi qu’au programme de recherche amorcé par Sen et Putnam. L’examen critique et public de la science est ce qui permet de respecter tant l’exigence de neutralité chez Weber que la demande d’une science renouvelée chez Sen et Putnam. (shrink)

There has recently been an explosion of formal models of signalling, which have been developed to learn about different aspects of meaning. This paper discusses whether that success can also be used to provide an original naturalistic theory of meaning in terms of information or some related notion. In particular, it argues that, although these models can teach us a lot about different aspects of content, at the moment they fail to support the idea that meaning just is some kind (...) of information. As an alternative, I suggest a more modest approach to the relationship between informational notions used in models and semantic properties in the natural world. (shrink)

Ethological theories usually attribute semantic content to animal signals. To account for this fact, many biologists and philosophers appeal to some version of teleosemantics. However, this picture has recently came under attack: while mainstream teleosemantics assumes that representational systems must cooperate, some biologists and philosophers argue that in certain cases signaling can evolve within systems lacking common interest. In this paper I defend the standard view from this objection.

What is structural rationality? Specifically, what is the distinctive feature of structural requirements of rationality? Some philosophers have argued, roughly, that the distinctive feature of structural requirements is coherence. But what does coherence mean, exactly? Or, at least, what do structuralists about rationality have in mind when they claim that structural rationality is coherence? This issue matters for making progress in various active debates concerning rationality. In this paper, I analyze three strategies for figuring out what coherence means in the (...) debates on structural rationality. I argue that these strategies face problems. (shrink)

In a series of papers, Bence Nanay has recently put forward and defended a new theory of function, which he calls the ‘Modal Theory of Function’. In this article, I critically address this theory and argue that it fails to fulfill some key desiderata that a satisfactory theory of function must comply with. As a result, I conclude that, whatever property Nanay’s notion of function refers to, it is not the property having the function that is standardly attributed in science.

In this essay I introduce the question of artifactual functions in the context of the recent debate on the notion of function. I discuss some of the desiderata a satisfactory account should fulfill and compare them to the desiderata for a theory of biological functions. Finally, within this general framework, I briefly present the three papers included in this volume.

La théorie des optima de second rang est une contribution formelle au domaine de l’optimisation de l’utilité (ou du bien-être). Elle stipule que, dans certaines circonstances « imparfaites », l’approximation d’un idéal est sous-optimale. Dans cet article, nous tentons de déterminer si la théorie peut être utile aux conseillers œuvrant dans le secteur public. Nous présentons les conditions dans lesquelles la théorie pourrait s’avérer pertinente pour les conseillers du secteur public, et en particulier la condition d’inséparabilité entre différentes variables d’un (...) problème de politiques publiques. Nous tentons aussi de déterminer si ces conditions sont réunies dans différents documents produits par les conseillers en politiques publiques. Pour ce faire, nous analysons 40 publications récentes du secteur public québécois comprenant des recommandations. (shrink)

Le but de ce recueil est d’offrir des commentaires accessibles et introductifs aux textes classiques qu’ils accompagnent, en ouvrant des perspectives de discussion sur le thème du capitalisme. C’est en ce sens qu’Emmanuel Chaput lance le débat en commentant le texte de Pierre-Joseph Proudhon, « Qu’est-ce que la propriété ? ». Les textes de Karl Marx ne sont bien sûr pas laissés pour compte : Samuel-Élie Lesage s’engage fermement dans cette voie en discutant L’idéologie allemande de Karl Marx, Christiane Bailey (...) nous offre d’approcher différemment l’œuvre marxienne en abordant son traitement de la question animale dans des extraits du Manifeste du parti communiste et du Travail salarié et capital, et Mathieu Joffre-Lainé nous présente une analyse fine des questions proprement économiques du Capital. Abordant les alternatives au capitalisme dans la pensée de Léon Bourgeois, Éliot Litalien commente La Solidarité et Simon-Pierre Chevarie-Cossette s’attaque à l’analyse de l’Essai d’une philosophie de la solidarité. Enfin, en liant capitalisme, patriarcat et pouvoir politique, Tara Chanady propose une lecture du texte Du mariage et de l’amour de Emma Goldman. La conclusion de Marie-Eve Jalbert se situe dans une perspective contemporaine et critique en décortiquant la critique du socialisme avancée par Friedrich A. Hayek. (shrink)

This article develops an argument in defense of the claim that Aquinas holds that there are some kinds of activities which can be performed only by persons. In particular, it is argued that Aquinas holds that only persons can engage in the activities proper to a rational nature, e.g., the activities of intellect and will. Next, the article turns to discuss two implications of this thesis concerning Aquinas’s concept of a person. First, the thesis can be used to resolve a (...) prominent scholarly debate concerning Aquinas’s views on the possibility of human persons surviving their bodily deaths. Second, it also points to a problem with a leading interpretation of Aquinas’ account of the Christian doctrine of the Incarnation. Finally, the article concludes by discussing how a correct interpretation of Aquinas’s views on these matters is related to a broader scholarly debate concerning the history of the Western concept of a person. (shrink)

Stressing that the pronoun "I" picks out one and only one person in the world (i.e., me), I argue against Hunt (and other like-minded Rand commentators) that the supposed "hard case" of destructive people who do not care for their own lives poses no special difficulty for rational egoism. I conclude that the proper response to a terse objection like "What about suicide bombers?" is the equally terse assertion "But I don't want to get blown up.".

A prominent version of mathematical structuralism holds that mathematical objects are at bottom nothing but "positions in structures," purely relational entities without any sort of nature independent of the structure to which they belong. Such an ontology is often presented as a response to Benacerraf's "multiple reductions" problem, or motivated on hermeneutic grounds, as a faithful representation of the discourse and practice of mathematics. In this paper I argue that there are serious difficulties with this kind of view: its proponents (...) rely on a distinction between "essential" and "nonessential" features of mathematical objects, and there's no good way to articulate this distinction which is compatible with basic structuralist commitments. But all is not lost. For I further argue that the insights motivating structuralism (or at least those worth preserving) can be preserved without formulating the view in ontologically committal terms. (shrink)

What is the place of coherence, or structural rationality, in good first-personal deliberation? According to Kolodny (2005), considerations of coherence are irrelevant to good first-personal deliberation. When we deliberate, we should merely care about the reasons or evidence we have for our attitudes. So, considerations of coherence should not show up in deliberation. In response to this argument, Worsnip (2021) argues that considerations of coherence matter for how we structure deliberation. For him, we should treat incoherent combinations of attitudes as (...) off-limits in deliberation. Some important questions are left unanswered by both camps. What do we mean by considerations of coherence “showing up” in first-personal deliberation? How do we interpret the divide between reasons-responsiveness and coherence? How should we interpret cases in which considerations of coherence interact with other norms or requirements? In this paper, I show how Haack’s (1993) crossword puzzle analogy sheds light on these questions. Also, the crossword puzzle analogy allows us to evaluate Kolodny’s objection and identify promising avenues for future research. (shrink)

This chapter investigates whether signs and their action, semiosis, are real. It critically surveys three arguments. The first argument consists in holding that semiosis must be real, because denying the reality of signs is self-defeating. This self-confirming status seems to imply that semiosis is the very means by which we partition the mind-independent and mind-dependent. One would then need to clarify this ontological neutrality or priority. The second argument consists in identifying an instance of sign-action that is mind-independent. Instead of (...) searching for abiotic semiosis, a more parsimonious approach is to ask whether we want reality to be what exists apart from minds in general or apart from human minds specifically. If we adopt the latter view, and if the action of signs can be shown to take place in the non-human realm, this would show that semiosis does not depend on us. One would then need to explain how humans can interpret all this while putting themselves out of the equation, so to speak. The third argument consists in saying that, despite its initial plausibility, the mind-dependent and mind-independent division is not clear-cut. This is because some conventional patterns can be informationally compressed in ways that are practically indistinguishable from genuinely mind-independent patterns. One would then need to clarify how the mind-dependent/mind-independent divide can admit of such hybrid cases. (shrink)

Lynne Baker's concept of a first-person perspective is not as clear and straightforward as it might seem at first glance. There is a discrepancy between her argumentation that we have first-person perspectives and some characteristics she takes first-person perspectives to have, namely, that the instances of this capacity necessarily persist through time and are indivisible and unduplicable. Moreover, these characteristics cause serious problems concerning personal identity.

On 4 December 2006, during discussions on the Corporate Manslaughter and Corporate Homicide Bill, Andrew Dismore, Member of Parliament and then Chair of the Joint Committee on Human Rights, said, ‘Organisations can kill people … but it is the actions and omissions of people in organisations that cumulatively cause death’. However, the corporate entity is a vehicle for the communal actions of those who guide the business activities. Attempting to seek out persons or people that are solely responsible for deaths (...) and violations of human rights caused by companies is fruitless. The entity is a vehicle for those actions, it possesses its own, often deep, pockets of finance and resources, and it has a public image. It is more useful to punish the corporate entity, in instances where the corporate behaviour has led to death and human rights abuses, as it is in seeking out individual defendants. Soft law options have not brought about a sufficient reduction in instances of deaths caused by corporate behaviour across jurisdictional borders. This article will argue that the time has now come to establish an international hard law on corporate killing, and for states to ensure that there is a viable path towards a redress for victims and their families along with adopting a duty to assist the victim or their family to pursue redress to ensure a fair balance of power against transnational companies. (shrink)

In this paper I defend a teleological explanation of normativity, i. e., I argue that what an organism is supposed to do is determined by its etiological function. In particular, I present a teleological account of the normativity that arises in learning processes, and I defend it from some objections.

Clinical Legal Education programmes now take place in most law schools in England and Wales. However, legal education continues to be predominantly focused on the analysis and application of rules, doctrines, and theories to hypothetical scenarios or essay questions. This form of pedagogy either minimises or ignores the role of the client in terms of supplying lawyers with knowledge pertinent to their case. In other words, it overlooks the fact that the lawyer’s acquisition of knowledge is not confined to technical (...) rationality. This article seeks to achieve three broad aims. First, to contribute to the debate concerning the epistemology of reflective practice. Second, to develop a theoretical reflective cycle, informed by Kant’s transcendental idealism, which seeks to maximise knowledge acquisition in legal education, namely knowledge supplied by the client. Third, to address implicit bias using the proposed reflective cycle. An optimal pedagogy for using this cycle is Clinical Legal Education, namely live client clinics. (shrink)

Current debates in Clinical Legal Education (CLE) exclude essay writing as a legitimate form of ‘clinical’ pedagogy. This article argues that essay writing should be classified as a form of CLE due to its potential to mirror legal practice and enhance students' reflective capacities. By incorporating Hegelian dialectical reasoning, the paper proposes a structured approach to legal essay writing that includes thesis, antithesis, and synthesis. This method encourages students to engage deeply with legal arguments, reflecting on their merits and counterarguments. (...) The dialectical approach aligns with constructivist teaching methodologies, promoting critical thinking and practical skills relevant to legal practice and beyond. The article outlines the theoretical basis of this model and provides a practical framework for its implementation in legal education. It further connects this pedagogical strategy to the development of transferable skills that prepare students for professional legal environments. Through this dialectical method, the paper advocates for a more holistic and nuanced understanding of legal concepts, bridging the gap between academic theory and practical application, and, thus, making the case for the incorporation of Hegel-inspired essay writing into the definition of CLE. (shrink)

The goal of this article is twofold. First, it revises the historiographic partition proposed by John Deely in Four Ages of Understanding (2001) by arguing that the moment marking the beginning of philosophical Modernity has been vividly recorded in Descartes’ Meditations on First Philosophy with the experiment with the wax. Second, an upshot of this historical study is that it helps make sense of Deely’s somewhat iconoclastic use of the words “subject” and “subjectivity” to designate mind-independent worldly things. The hope (...) is that successfully accomplishing these twin tasks will give semiotic inquiry a better appreciation of its own history, as well as resources genial to furthering its ongoing development. (shrink)

We shall focus on moral theories that are solely concerned with promoting the benefits (e.g., wellbeing) of individuals and explore the possibility of such theories ascribing some priority to benefits to those who are worse off—without this priority being absolute. Utilitarianism (which evaluates alternatives on the basis of total or average benefits) ascribes no priority to the worse off, and leximin (which evaluates alternatives by giving lexical priority to the worst off, and then the second worst off, and so on) (...) ascribes absolute priority to the worse off (i.e., favors even a very small benefit to a worse off person over very large benefits to large numbers of better off people). Neither extreme view, we assume, is plausible. (shrink)