Automated reasoning about uncertain knowledge has many applications. One difficulty when developing such systems is the lack of a completely satisfactory integration of logic and probability. We address this problem directly. Expressive languages like higher-order logic are ideally suited for representing and reasoning about structured knowledge. Uncertain knowledge can be modeled by using graded probabilities rather than binary truth-values. The main technical problem studied in this paper is the following: Given a set of sentences, each having some probability of being (...) true, what probability should be ascribed to other (query) sentences? A natural wish-list, among others, is that the probability distribution (i) is consistent with the knowledge base, (ii) allows for a consistent inference procedure and in particular (iii) reduces to deductive logic in the limit of probabilities being 0 and 1, (iv) allows (Bayesian) inductive reasoning and (v) learning in the limit and in particular (vi) allows confirmation of universally quantified hypotheses/sentences. We translate this wish-list into technical requirements for a prior probability and show that probabilities satisfying all our criteria exist. We also give explicit constructions and several general characterizations of probabilities that satisfy some or all of the criteria and various (counter) examples. We also derive necessary and sufficient conditions for extending beliefs about finitely many sentences to suitable probabilities over all sentences, and in particular least dogmatic or least biased ones. We conclude with a brief outlook on how the developed theory might be used and approximated in autonomous reasoning agents. Our theory is a step towards a globally consistent and empirically satisfactory unification of probability and logic. (shrink)

The Repugnant Conclusion served an important purpose in catalyzing and inspiring the pioneering stage of population ethics research. We believe, however, that the Repugnant Conclusion now receives too much focus. Avoiding the Repugnant Conclusion should no longer be the central goal driving population ethics research, despite its importance to the fundamental accomplishments of the existing literature.

According to one interpretation of Aristotle’s famous thesis, to say that action is the conclusion of practical reasoning is to say that action is itself a judgment about what to do. A central motivation for the thesis is that it suggests a path for understanding the non-observational character of practical knowledge. If actions are judgments, then whatever explains an agent’s knowledge of the relevant judgment can explain her knowledge of the action. I call the approach to action that accepts Aristotle’s (...) thesis so understood Normativism. There are many reasons to doubt Normativism. My aim in this paper is to defend Normativism from a pair of arguments that purport to show that a normative judgment could not constitute an event in material reality and also the knowledge of such a happening. Both highlight a putative mismatch between the natures of, on the one hand, an agent’s knowledge of her normative judgment and, on the other, her knowledge of her own action. According to these objections, knowledge of action includes (a) perceptual knowledge and (b) knowledge of what one has already done. But knowledge of a normative judgment includes neither. Hence knowledge of action cannot simply be knowledge of a normative judgment. (shrink)

This paper shows that several live philosophical and scientific hypotheses – including the holographic principle and multiverse theory in quantum physics, and eternalism and mind-body dualism in philosophy – jointly imply an audacious new theory of free will. This new theory, "Libertarian Compatibilism", holds that the physical world is an eternally existing array of two-dimensional information – a vast number of possible pasts, presents, and futures – and the mind a nonphysical entity or set of properties that "read" that physical (...) information off to subjective conscious awareness (in much the same way that a song written on an ordinary compact-disc is only played when read by an outside medium, i.e. a CD-player). According to this theory, every possible physical “timeline” in the multiverse may be fully physically deterministic or physically-causally closed but each person’s consciousness still entirely free to choose, ex nihilo, outside of the physical order, which physically-closed timeline is experienced by conscious observers. Although Libertarian Compatibilism is admittedly fantastic, I show that it not only follows from several live scientific and philosophical hypotheses, I also show that it (A) is a far more explanatorily powerful model of quantum mechanics than more traditional interpretations (e.g. the Copenhagen, Everett, and Bohmian interpretations), (B) makes determinate, testable empirical predictions in quantum theory, and finally, (C) predicts and explains the very existence of a number of philosophical debates and positions in the philosophy of mind, time, personal identity, and free will. First, I show that whereas traditional interpretations of quantum mechanics are all philosophically problematic and roughly as ontologically “extravagant” as Libertarian Compatibilism – in that they all posit “unseen” processes – Libertarian Compatibilism is nearly identical in structure to the only working simulation that human beings have ever constructed capable of reproducing (and so explaining) every general feature of quantum mechanics we perceive: namely, massive-multiplayer-online-roleplaying videogames (or MMORPGs). Although I am not the first to suggest that our world is akin to a computer simulation, I show that existing MMORPGs (online simulations we have already created) actually reproduce every general feature of quantum mechanics within their simulated-world reference-frames. Second, I show that existing MMORPGs also replicate (and so explain) many philosophical problems we face in the philosophy of mind, time, personal identity, and free will – all while conforming to the Libertarian Compatibilist model of reality. -/- I conclude, as such, that as fantastic and metaphysically extravagant as Libertarian Compatibilism may initially seem, it may well be true. It explains a number of features of our reality that no other physical or metaphysical theory does. (shrink)

Theorists have long debated whether John Rawls’ conception of justice as fairness can be extended to nonideal (i.e. unjust) social and political conditions, and if so, what the proper way of extending it is. This paper argues that in order to properly extend justice as fairness to nonideal conditions, Rawls’ most famous innovation – the original position – must be reconceived in the form of a “nonideal original position.” I begin by providing a new analysis of the ideal/nonideal theory distinction (...) within Rawls’ theoretical framework. I then systematically construct a nonideal original position, showing that although its parties must have Rawls’ principles of ideal justice and priority relations as background aims, the parties should be entirely free to weigh those aims against whatever burdens and benefits they might face under nonideal conditions. Next, I show that the parties ought to aim to secure for themselves a special class of nonideal primary goods: all-purpose goods similar to Rawls’ original primary goods, but which in this case are all-purpose goods individuals might use to (A) promote Rawlsian ideals under nonideal conditions, (B) weigh Rawls’ principles of ideal justice and priority relations against whatever burdens and benefits they might face under nonideal conditions, and (C) effectively pursue their most favored weighting thereof. I then defend a provisional list of nonideal primary goods which include opportunities to participate effectively in equitable and inclusive grassroots reform movements guided by a series of substantive aims. Finally, I briefly speculate on how the parties to the nonideal original position might deliberate to principles of nonideal justice for distributing nonideal primary goods, suggesting that those goods should be distributed in proportion to unjust disadvantage. (shrink)

Human rights theory and practice have long been stuck in a rut. Although disagreement is the norm in philosophy and social-political practice, the sheer depth and breadth of disagreement about human rights is truly unusual. Human rights theorists and practitioners disagree – wildly in many cases – over just about every issue: what human rights are, what they are for, how many of them there are, how they are justified, what human interests or capacities they are supposed to protect, what (...) they require of persons and institutions, etc. Disagreement about human rights is so profound, in fact, that several prominent theorists have remarked that the very concept of a “human right” appears nearly criterionless. In my 2012 article, “Reconceptualizing Human Rights”, I diagnosed the root cause of these problems. Theorists and practitioners have falsely supposed that the concept of “human right” picks out a single, unified class of moral entitlements. However, the concept actually refers to two fundamentally different types of moral entitlements: (A) international human rights, which are universal human moral entitlements to coercive international protections, and (B) domestic human rights, which are universal human moral entitlements to coercive domestic protections. Accordingly, I argue, an adequate “theory of human rights” must be a dual theory. The present paper provides the first such theory. First, I show that almost every justificatory ground given for “human rights” in the literature – such as the notion of a “minimally decent human life”, “urgent human interests”, and “human needs” – faces at least one of two fatal problems. Second, I show that after some revisions, James Griffin’s conception of “personhood” provides a compelling justificatory ground for international human rights. Third, I show that the account entails that there are very few international human rights – far fewer than existing human rights theories and practices suggest. Fourth, I show that there are reasons to find my very short list of international human rights compelling: “human rights justifications” for coercive international and foreign policy actions over the past several decades have consistently overstepped what can be morally justified, and my account reveals precisely how existing human rights theories and practices have failed to adequately grapple with these moral hazards. Finally, I outline an account of domestic human rights which fits well with many existing human rights beliefs and practices, vindicating those beliefs and practices, but only at a domestic level. (shrink)

This paper defends several highly revisionary theses about human rights. Section 1 shows that the phrase 'human rights' refers to two distinct types of moral claims. Sections 2 and 3 argue that several longstanding problems in human rights theory and practice can be solved if, and only if, the concept of a human right is replaced by two more exact concepts: (A) International human rights, which are moral claims sufficient to warrant coercive domestic and international social protection; and (B) Domestic (...) human rights, which are moral claims sufficient to warrant coercive domestic social protection but only non-coercive international action. Section 3 then argues that because coercion is central to both types of human rights, and coercion is a matter of justice, the traditional view of human rights -- that they are normative entitlements prior to and independent of substantive theories of justice -- is incorrect. Human rights must instead be seen as emerging from substantive theories of domestic and international justice. Finally, Section 4 uses this reconceptualization to show that only a few very minimal claims about international human rights are presently warranted. Because international human rights are rights of international justice, but theorists of international justice disagree widely about the demands of international justice, much more research on international justice is needed -- and much greater agreement about international justice should be reached -- before anything more than a very minimal list of international human rights can be justified. (shrink)

In his recent article in Philosophy and Public Affairs, 'The Paradox of Voting and Ethics of Political Representation', Alexander A. Guerrero argues it is rational to vote because each voter should want candidates they support to have the strongest public mandate possible if elected to office, and because every vote contributes to that mandate. The present paper argues that two of Guerrero's premises require correction, and that when those premises are corrected several provocative but compelling conclusions follow about the rationality (...) of voting and duties of elected officials: (A) Voting is typically rational for the members of a political party’s base; (B) Voting is often (but not always) irrational for “swing” voters (i.e. independent voters who are not affiliated with any political party, as well as “undecided” voters who are considering voting across party lines); and (C) Elected officials have a moral duty to respond to changing levels of popular support once in office, as indicated by properly monitored and corroborated public opinion polls of constituents, functioning more as delegates the lower their level of popular support. Finally, I suggest that the last of these conclusions has wide-ranging implications for political ethics. I illustrate these implications by focusing on the questions -- under debate in the 2016 US Presidential election cycle -- of whether a sitting President has a moral duty to nominate or not nominate a new Supreme Court justice during his or her final year in office, and similarly, whether US Senators have a moral duty to obstruct, or not obstruct, confirmation of the President’s eventual nominee. (shrink)

In, “Why Nothing Mental is Just in The Head,” Justin Fisher (Noȗs, 2007) uses a novel thought-experiment to argue that every form of mental internalism is false. This paper shows that Fisher fails to refute mental internalism, and that a new variant of his example actually (a) confirms a form of mental internalism, as well as (b) John Locke's “resemblance thesis,” thereby (c) disconfirming all externalist theories of mental content (the type of theory Fisher takes his original example to prove).

This essay conducts a diachronic examination of the thought of W.E.B. Du Bois. In so doing, it reveals a corpus that is marked by a tradition of thinking rarely acknowledged by scholars today: Black nationalism. Du Bois’s early focus on the relationship between racism and imperialism and ideological conflicts with Booker T. Washington and Marcus Garvey laid the basis for his intellectual maturation around the concept of self-determination. After synthesizing the insights of his former ideological rivals, this essay will (...) show that Du Bois affected a revolution in Black nationalist (and human) thought by making the common humanity and autonomy of African/African-descended peoples (and all colonized people) thinkable through the ideology of Pan-Africanism: a truly universal idea of freedom which was antagonistic to Westernism (Liberal Capitalist and Marxist thought). (shrink)

Numbers without Science opposes the Quine-Putnam indispensability argument, seeking to undermine the argument and reduce its profound influence. Philosophers rely on indispensability to justify mathematical knowledge using only empiricist epistemology. I argue that we need an independent account of our knowledge of mathematics. The indispensability argument, in broad form, consists of two premises. The major premise alleges that we are committed to mathematical objects if science requires them. The minor premise alleges that science in fact requires mathematical objects. The most (...) common rejection of the argument denies its minor premise by introducing scientific theories which do not refer to mathematical objects. Hartry Field has shown how we can reformulate some physical theories without mathematical commitments. I argue that Field’s preference for intrinsic explanation, which underlies his reformulation, is ill-motivated, and that his resultant fictionalism suffers unacceptable consequences. I attack the major premise instead. I argue that Quine provides a mistaken criterion for ontic commitment. Our uses of mathematics in scientific theory are instrumental and do not commit us to mathematical objects. Furthermore, even if we accept Quine’s criterion for ontic commitment, the indispensability argument justifies only an anemic version of mathematics, and does not yield traditional mathematical objects. The first two chapters of the dissertation develop these results for Quine’s indispensability argument. In the third chapter, I apply my findings to other contemporary indispensabilists, specifically the structuralists Michael Resnik and Stewart Shapiro. In the fourth chapter, I show that indispensability arguments which do not rely on Quine’s holism, like that of Putnam, are even less successful. Also in Chapter 4, I show how Putnam’s work in the philosophy of mathematics is unified around the indispensability argument. In the last chapter of the dissertation, I conclude that we need an account of mathematical knowledge which does not appeal to empirical science and which does not succumb to mysticism and speculation. Briefly, my strategy is to argue that any defensible solution to the demarcation problem of separating good scientific theories from bad ones will find mathematics to be good, if not empirical, science. (shrink)

En el primer apartado del artículo nos ocupamos de la relación que Karl Korsch mantuvo con el Instituto de Investigación Social y con sus figuras más representativas, desde sus primeros años de funcionamiento en Frankfurt hasta el exilio en los Estados Unidos (1). En la segunda parte se lleva a cabo un contraste entre lo que Korsch y la primera Teoría Crítica entendían por ‘realización de la filosofía’ (2). Se añade un apéndice estructurado en tres temáticas suplementarias: la recepción del (...) positivismo en la obra de Korsch (a), su vinculación con el leninismo (b) y sus críticas a la ‘teoría del colapso’ (Zusammenbruchstheorie) (c). (shrink)

Dewey’s book is the first systematic attempt at a pragmatistic logic (since the work of Peirce). Because of the ambiguity of the concept of pragmatism, the author rejects the concept in general. But, if one interprets pragmatism correctly, then this book is ‘through and through Pragmatistic’. What he understands as ‘correct’ will become clear in the following account. The book takes its subject matter far beyond the traditional works on logic. It is a material logic first in the sense that (...) the matter of logic (the ‘objects’, that with which logical thought has to do) is thoroughly included in the cycle of investigation, and logical ‘forms’ are discussed only in their constitutional connection with this .. (shrink)

It is often hard to articulate a thought. Why should this be, if not that to have a thought is one thing, and to know it something else? In fact the gap between thought and its articulation is not epistemic. While it’s true that we come to know our thoughts better through articulation, it's not because a thought is already perfectly determinate despite my ignorance of it. Rather, we make the thought determinate through articulation. This connection between the determinacy of (...) the thinker’s knowledge of their thought and the determinacy of the thought itself is a mark of thought’s fundamentally first-personal character: what’s beyond the reach of my current powers of articulation cannot be an object of any attitude of mine. (shrink)

Michael Huemer claims to give an ontological proof of robust moral realism, the influential view that we have non-selfish, categorical, observer-independent reasons for action. This paper argues that one of Huemer’s premises – that knowing that baby torture is not objectively wrong would provide us with no first-person reasons to torture babies – is false of agents with sadistic desires. This in turn falsifies Huemer’s further premise that the premises of his “Antitorture Argument” are true independent of interests, desires, or (...) other attitudes. My refutation is then shown to not only deepen extant doubts about whether robust realists can adequately account for the first-person normative authority of morality. It also suggests that realists about categorical moral reasons must either complete a project – moral constructivism – which has never clearly succeeded, or else defend views on the nature of categorical reasons that strain credulity and beg the question against their opponents. (shrink)

Michael Huemer argues that cross-cultural convergence toward liberal moral values is evidence of objective moral progress, and by extension, evidence for moral realism. Nathan Cofnas claims to debunk Huemer’s argument by contending that convergence toward liberal moral values can be better explained by ‘two related non-truth-tracking processes’: self-interest and its long-term tendency to result in social conditions conducive to greater empathy. This article argues that although Cofnas successfully debunks Huemer’s convergence argument for one influential form of moral realism – Robust (...) Moral Realism, which holds that moral facts are non-natural, stance-independent normative facts – Cofnas’s debunking argument broadly supports a second type of moral realism: Enlightened Self-Interest Realism, the view that moral facts are reducible to stance-dependent requirements of instrumental (‘means-end’) rationality. Finally, this article argues that insofar as different Enlightened Self-Interest Realist theories make specific predictions about the intra- and inter-personal mechanisms behind moral convergence toward liberalism, empirical observations of cross-cultural convergence can provide independent support for Enlightened Self-Interest Realism. I conclude that this is an important mark in favor of Enlightened Self-Interest Realism over Robust Moral Realism. (shrink)

This article argues that existing approaches to programming ethical AI fail to resolve a serious moral-semantic trilemma, generating interpretations of ethical requirements that are either too semantically strict, too semantically flexible, or overly unpredictable. This paper then illustrates the trilemma utilizing a recently proposed ‘general ethical dilemma analyzer,’ GenEth. Finally, it uses empirical evidence to argue that human beings resolve the semantic trilemma using general cognitive and motivational processes involving ‘mental time-travel,’ whereby we simulate different possible pasts and futures. I (...) demonstrate how mental time-travel psychology leads us to resolve the semantic trilemma through a six-step process of interpersonal negotiation and renegotiation, and then conclude by showing how comparative advantages in processing power would plausibly cause AI to use similar processes to solve the semantic trilemma more reliably than we do, leading AI to make better moral-semantic choices than humans do by our very own lights. (shrink)

ABSTRACT Co-parents who differ in their ideal child rearing policies should compromise, argues Marcus William Hunt. Josh Milburn and Carlo Alvaro dispute this when it comes to veganism. Milburn argues that veganism is a matter of justice and that to compromise over justice is (typically) impermissible. I suggest that compromise over justice is often permissible, and that compromise over justice may be required by justice itself. Alvaro offers aesthetic, gustatory, and virtue-based arguments for ethical veganism, showing that veganism involves (...) sensibilities and virtues, and argues that veganism involves a belief. Alvaro takes this to show that parental compromise is impermissible. I suggest that Alvaro’s arguments are implausible and that the shaping of a child’s sensibilities and virtues is an apt matter for parental compromise. (shrink)

School boosters are tax-exempt organizations that engage in fundraising efforts to provide public schools with supplementary resources. This paper argues that prevailing forms of school boosting are defeasibly unjust. Section 1 shows that inequalities in public education funding in the United States violate John Rawls’s two principles of domestic justice. Section 2 argues that prevailing forms of school boosting exacerbate and plausibly perpetuate these injustices. Section 3 then contends that boosting thereby defeasibly violates Rawlsian principles of nonideal theory for rectifying (...) injustice. Thus, boosting should be presumptively either made illegal or substantially reformed. Finally, Section 4 responds to potential objections. (shrink)

The dominant theory of the evolution of moral cognition across a variety of fields is that moral cognition is a biological adaptation to foster social cooperation. This chapter argues, to the contrary, that moral cognition is likely an evolutionary exaptation: a form of cognition where neurobiological capacities selected for in our evolutionary history for a variety of different reasons—many unrelated to social cooperation—were put to a new, prosocial use after the fact through individual rationality, learning, and the development and transmission (...) of social norms. This chapter begins with a brief overview of the emerging behavioral neuroscience of moral cognition. It then outlines a novel theory of moral cognition that I have previously argued explains these findings better than alternatives. Finally, it shows how the evidence for this theory of moral cognition and human evolutionary history together suggest that moral cognition is likely not a biological adaptation. Instead, like reading sheet music or riding a bicycle, moral cognition is something that individuals learn to do—in this case, in response to sociocultural norms created in our ancestral history and passed down through the ages to enable cooperative living. (shrink)

Across two studies the hypotheses were tested that stressful situations affect both leadership ethical acting and leaders' recognition of ethical dilemmas. In the studies, decision makers recruited from 3 sites of a Swedish multinational civil engineering company provided personal data on stressful situations, made ethical decisions, and answered to stress-outcome questions. Stressful situations were observed to have a greater impact on ethical acting than on the recognition of ethical dilemmas. This was particularly true for situations involving punishment and lack of (...) rewards. The results are important for the Corporate Social Responsibility (CSR) of an organization, especially with regard to the analysis of the Stressors influencing managerial work and its implications for ethical behavior. (shrink)

Consider the following three claims. (i) There are no truths of the form ‘p and ~p’. (ii) No one holds a belief of the form ‘p and ~p’. (iii) No one holds any pairs of beliefs of the form {p, ~p}. Irad Kimhi has recently argued, in effect, that each of these claims holds and holds with metaphysical necessity. Furthermore, he maintains that they are ultimately not distinct claims at all, but the same claim formulated in different ways. I find (...) his argument suggestive, if not entirely transparent. I do think there is at least an important kernel of truth even in (iii), and that (i) ultimately explains what’s right about the other two. Consciousness of an impossibility makes belief in the obtaining of the corresponding state of affairs an impossibility. Interestingly, an appreciation of this fact brings into view a novel conception of inference, according to which it consists in the consciousness of necessity. This essay outlines and defends this position. A central element of the defense is that it reveals how reasoners satisfy what Paul Boghossian calls the Taking Condition and do so without engendering regress. (shrink)

Most agree that believing a proposition normally or ideally results in believing that one believes it, at least if one considers the question of whether one believes it. I defend a much stronger thesis. It is impossible to believe without knowledge of one's belief. I argue, roughly, as follows. Believing that p entails that one is able to honestly assert that p. But anyone who is able to honestly assert that p is also able to just say – i.e., authoritatively, (...) yet not on the basis of evidence – that she believes that p. And anyone who is able to just say that she believes that p is able to act in light of the fact that she holds that belief. This ability to act, in turn, constitutes knowledge of the psychological fact. However, without a broader theory of belief to help us make sense of this result, this conclusion will be hard to accept. Why should being in a particular mental state by itself necessitate an awareness of being in that state? I sketch a theory that helps to answer this question: believing is a matter of viewing a proposition as what one ought to believe. I show how this theory explains the thesis that to believe is to know that you believe. (shrink)

This article argues that if panpsychism is true, then there are grounds for thinking that digitally-based artificial intelligence may be incapable of having coherent macrophenomenal conscious experiences. Section 1 briefly surveys research indicating that neural function and phenomenal consciousness may be both analog in nature. We show that physical and phenomenal magnitudes—such as rates of neural firing and the phenomenally experienced loudness of sounds—appear to covary monotonically with the physical stimuli they represent, forming the basis for an analog relationship between (...) the three. Section 2 then argues that if this is true and micropsychism—the panpsychist view that phenomenal consciousness or its precursors exist at a microphysical level of reality—is also true, then human brains must somehow manipulate fundamental microphysical-phenomenal magnitudes in an analog manner that renders them phenomenally coherent at a macro level. However, Sect. 3 argues that because digital computation abstracts away from microphysical-phenomenal magnitudes—representing cognitive functions non-monotonically in terms of digits—digital computation may be inherently incapable of realizing coherent macroconscious experience. Thus, if panpsychism is true, digital AI may be incapable of achieving phenomenal coherence. Finally, Sect. 4 briefly examines our argument’s implications for Tononi’s Integrated Information Theory theory of consciousness, which we contend may need to be supplanted by a theory of macroconsciousness as analog microphysical-phenomenal information integration. (shrink)

Is it impossible for a person to do something intentionally without knowing that she is doing it? The phenomenon of self-deceived agency might seem to show otherwise. Here the agent is not lying, yet disavows a correct description of her intentional action. This disavowal might seem expressive of ignorance. However, I show that the self-deceived agent does know what she's doing. I argue that we should understand the factors that explain self-deception as masking rather than negating the practical knowledge characteristic (...) of intentional action. This masking takes roughly the following form: when we are deceiving ourselves about what we are intentionally doing, we don't think about our action because it's painful to do so. (shrink)

The effect of violent video games is among the most widely discussed topics in media studies, and for good reason. These games are immensely popular, but many seem morally objectionable. Critics attack them for a number of reasons ranging from their capacity to teach players weapons skills to their ability to directly cause violent actions. This essay shows that many of these criticisms are misguided. Theoretical and empirical arguments against violent video games often suffer from a number of significant shortcomings (...) that make them ineffective. This essay argues that video games are defensible from the perspective of Kantian, Aristotelian, and utilitarian moral theories. (shrink)

When a prominent attribute looms larger in one response procedure than in another, a violation of procedure invariance occurs. A hypothesis based on compatibility between the structure of the input information and the required output was tested as an explanation of this phenomenon. It was also compared with other existing hypotheses in the field. The study had two aims: (1) to illustrate the prominence effect in a selection of preference tasks (choice, acceptance decisions, and preference ratings); (2) to demonstrate the (...) processing differences in a matching procedure versus the selected preference tasks. Hence, verbal protocols were collected in both a matching task and in subsequent preference tasks. Silent control conditions were also employed. The structure compatibility hypothesis was confirmed in that a prominence effect obtained in the preference tasks was accompanied by a lower degree of attention to the attribute levels in these tasks. Furthermore, as predicted from the structure compatibility hypothesis, it was found that fewer comparisons between attribute levels were performed in the preference tasks than in the matching task. It was therefore concluded that both these processing differences may explain the occurrence of the prominence effects. (shrink)

Chapter 1 of this book argued that moral philosophy should be based on seven principles of theory selection adapted from the sciences. Chapter 2 argued that these principles support basing normative moral philosophy on a particular problem of diachronic instrumental rationality: the ‘problem of possible future selves.’ Chapter 3 argued that a new moral principle, the Categorical-Instrumental Imperative, is the rational solution to this problem. Chapter 4 argued that the Categorical-Instrumental Imperative has three equivalent formulations akin to but superior to (...) Kant’s formulations of the Categorical Imperative. Chapter 5 argued that my principle’s three formulations make it rational to adopt a Moral Original Position to derive moral principles. The present chapter derives Four Principles of Fairness from the Moral Original Position--principles of coercion minimization, mutual assistance, fair negotiation, and virtue—and unifies them into a single principle of rightness: Rightness as Fairness. Finally, this chapter argues that Rightness as Fairness entails a novel approach to applied ethics called ‘principled fair negotiation’, illustrating how the theory provides a plausible new framework for addressing applied cases including lying, suicide, trolleys, torture, distribution of scarce resources, poverty, and the ethical treatment of animals. (shrink)

How homogenous are the sources of human motivation? Textbook Humeans hold that every human action is motivated by desire, thus any heterogeneity derives from differing objects of desire. Textbook Kantians hold that although some human actions are motivated by desire, others are motivated by reason. One question in this vicinity concerns whether there are states such that to be in one is at once take the world to be a certain way and to be motivated to act: the state-question. My (...) question here is different: whether passion and reason constitute distinct sources of human motivation: the source question. In this essay, I defend an affirmative answer to the source-question while remaining neutral on the state-question. I distinguish between what I call orectic desires, which are associated with the appetites, and anorectic desires, which are associated with judgments of the good. I argue that the two sorts of desires constitute distinct sources of motivation initially on the basis of their differing epistemological profiles. Specifically, self-attributions of anorectic desires are governed by the transparency condition, self-attributions of orectic desires are not. It emerges from this discussion that the motivation for performing an action arises in very different ways from each sort of desire. This difference, in turn, is explained by their differing relations to the will. Roughly, an orectic desire influences the will, but an anorectic desire is the will. The motivation to perform some of our actions derives simply from the determination that they are to-be-done—from reason. (shrink)

Anscombe famously argues that to act intentionally is to act under a description, and that “it is the agent's knowledge of what he is doing that gives the descriptions under which what is going on is the execution of an intention.” Further, she takes ‘knows’ to mean that the agent can give these descriptions herself. It would seem to follow that animals cannot act intentionally. However, she denies this, insisting that although animals cannot express intentions, they can have them. But (...) how can we speak without equivocation of humans and animals acting intentionally while maintaining that linguistic expressibility is an essential characteristic of only human action? The human capacity for articulation, I argue, transforms animal intention in the following way: Whereas animal intentions are immanent in their behavior, human action is an actualization of the power to make judgments about what is to-be-done; this confers on human intentions a distinctive sort of independence from behavior. (shrink)

I claim that there is pro tanto moral reason for parents to not raise their child on a vegan diet because a vegan diet bears a risk of harm to both the physical and the social well-being of children. After giving the empirical evidence from nutrition science and sociology that supports this claim, I turn to the question of how vegan parents should take this moral reason into account. Since many different moral frameworks have been used to argue for veganism, (...) this is a complex question. I suggest that, on some of these moral frameworks, the moral reason that some parents have for not raising their child on a vegan diet on account of this risk is plausibly as strong as the reason they have for raising their child on a vegan diet. In other words, the moral reason I outline is weighty enough to justify some vegan parents in plausibly finding it permissible to not raise their child on a vegan diet. (shrink)

Research on preference reversals has demonstrated a disproportionate influence of outcome probability on choices between monetary gambles. The aim was to investigate the hypothesis that this is a prominence effect originally demonstrated for riskless choice. Another aim was to test the structure compatibility hypothesis as an explanation of the effect. The hypothesis implies that probability should be the prominent attribute when compared with value attributes both in a choice and a preference rating procedure. In Experiment 1, two groups of undergraduates (...) were presented with medical treatments described by two value attributes (effectiveness and pain-relief). All participants performed both a matching task and made preference ratings. In the latter task, outcome probabilities were added to the descriptions of the medical treatments for one of the groups. In line with the hypothesis, this reduced the prominence effect on the preference ratings observed for effectiveness. In Experiment 2, a matching task was used to demonstrate that probability was considered more important by a group of participating undergraduates than the value attributes. Furthermore, in both choices and preference ratings the expected prominence effect was found for probability. (shrink)

The Duhem-Quine thesis famously holds that a single hypothesis cannot be confirmed or disconfirmed in isolation, but instead only in conjunction with other background hypotheses. This article argues that this has important and underappreciated implications for metaethics. Section 1 argues that if one begins metaethics firmly wedded to a naturalistic worldview—due (e.g.) to methodological/epistemic considerations—then normativity will appear to be reducible to a set of social-psycho-semantic behaviors that I call the ‘normative stance.’ Contra Hume and Bedke (2012), I argue that (...) the normative stance provides semantically-grounded entailments from natural truths to normative truths, reducing the latter to the former. Specifically, the normative stance explains the truth-conditions, truth-values, and truth-makers of normative propositions in terms of socially grounded cognitive-behavioral rules and other natural facts, thus explaining how there can be bona fide normative facts and properties in a wholly naturalistic world. I then show that the normative stance explains the apparent stance-independence and non-naturalness of normative reasons, intrinsic value, and categoricity of moral reasons as ‘user-illusions’ generated by people having strong psycho-social propensities—rooted in evolution and social cooperation—to take these normative stances. Section 2 then argues that while the normative stance may appear to naturalists to successfully explain normativity, it will not appeal to those who come to metaethics with different background commitments. I conclude that naturalists should take the normative stance to be a promising metaethical theory of normativity, and that whether it is a true theory of normativity is something that can only be ascertained by determining which background hypotheses—naturalistic or otherwise—we should have when doing metaethics. (shrink)

The paper argues that ‘All varieties of gratitude are only overall fitting when targeted towards agents,’ for instance that any variety of gratitude for the beautiful sunset is only overall fitting if a supernatural agent such as God exists. The first premise is that ‘Prepositional gratitude is overall fitting only when targeted towards agents.’ For this premise, intuitive judgments are offered. The second premise is that ‘Prepositional gratitude is the paradigmatic variety of gratitude.’ For this premise, an aspect of the (...) common consent of philosophers about gratitude is noted and the metaphysical basicness of prepositional gratitude is argued for. This gives the intermediate conclusion that ‘The paradigmatic variety of gratitude is overall fitting only when targeted towards agents.’ The fourth premise is that ‘If the paradigmatic variety of gratitude is overall fitting only when targeted towards agents, then all varieties of gratitude are overall fitting only when targeted towards agents.’ To supply the conditional of this premise, the Paradigmatic Fittingness Principle is offered, which states that ‘Paradigmatic emotions set the fittingness conditions for their non-paradigmatic varieties.’ This principle is argued for by noting that it vindicates some popular and plausible intuitive judgements and gives an error theory of why one might think that gratitude could be fittingly targeted towards non-agents, and by suggesting the absence of any other plausible source of fittingness conditions for non-paradigmatic emotions. (shrink)

How do you know what you want? Philosophers have lately developed sophisticated accounts of the practical and doxastic knowledge that are rooted in the point of view of the subject. Our ability to just say what we are doing or what we believe—that is, to say so authoritatively, but not on the basis of observation or evidence—is an aspect of our ability to reason about the good and the true. However, no analogous route to orectic self-knowledge is feasible. Knowledge of (...) desire is distinctive in being a matter of our affective response to imagined prospects. An examination of this idea yields the following thesis: I know what I want just in case the object pursued in anticipation of a certain pleasure actually yields the anticipated pleasure. (shrink)

All contributions included in the present issue were originally presented at an ‘Author Meets Critics’ session organised by Richard Zach at the Pacific Meeting of the American Philosophical Association in San Diego in the Spring of 2014.

This study examined correlations between moral value judgments on a 17-item Moral Intuition Survey (MIS), and participant scores on the Short-D3 “Dark Triad” Personality Inventory—a measure of three related “dark and socially destructive” personality traits: Machiavellianism, Narcissism, and Psychopathy. Five hundred sixty-seven participants (302 male, 257 female, 2 transgendered; median age 28) were recruited online through Amazon Mechanical Turk and Yale Experiment Month web advertisements. Different responses to MIS items were initially hypothesized to be “conservative” or “liberal” in line with (...) traditional public divides. Our demographic data confirmed all of these hypothesized categorizations. We then tested two broad, exploratory hypotheses: (H1) the hypothesis that there would be “many” significant correlations between conservative MIS judgments and the Dark Triad, and (H2) the hypothesis that there would be no significant correlations between liberal MIS judgments and Machiavellianism or Psychopathy, but “some” significant correlations between liberal MIS judgments and Narcissism. Because our hypotheses were exploratory and we ran a large number of statistical tests (62 total), we utilized a Bonferroni Correction to set a very high threshold for significance (p = .0008). Our results broadly supported our two hypotheses. We found eleven significant correlations between conservative MIS judgments and the Dark Triad—all at significance level of p < .00001—but no significant correlations between the Dark Triad and liberal MIS judgments. We believe that these results raise provocative moral questions about the personality bases of moral judgments. In particular, we propose that because the Short-D3 measures three “dark and antisocial” personality traits, our results raise some prima facie worries about the moral justification of some conservative moral judgments. (shrink)

In a widely discussed forthcoming article, “What you can't expect when you're expecting,” L. A. Paul challenges culturally and philosophically traditional views about how to rationally make major life-decisions, most specifically the decision of whether to have children. The present paper argues that because major life-decisions are transformative, the only rational way to approach them is to become resilient people: people who do not “over-plan” their lives or expect their lives to play out “according to plan”—people who understand that beyond (...) a certain limit, life cannot be rationally planned and must be accepted as it comes. I show that this focus on resilience—on self-mastery—stands in direct opposition to culturally dominant attitudes toward decision-making, which focus not on the self-mastery but on control and mastery over one's surroundings. In short, I argue that if Paul's general point about transformative experiences is correct, it follows that we rationally ought to adopt a very different approach to life choices, self-development, and the moral education of our children than currently-dominant cultural norms and practices suggest. (shrink)

The first decade of this century has seen the nascency of the first mathematical theory of general artificial intelligence. This theory of Universal Artificial Intelligence (UAI) has made significant contributions to many theoretical, philosophical, and practical AI questions. In a series of papers culminating in book (Hutter, 2005), an exciting sound and complete mathematical model for a super intelligent agent (AIXI) has been developed and rigorously analyzed. While nowadays most AI researchers avoid discussing intelligence, the award-winning PhD thesis (Legg, 2008) (...) provided the philosophical embedding and investigated the UAI-based universal measure of rational intelligence, which is formal, objective and non-anthropocentric. Recently, effective approximations of AIXI have been derived and experimentally investigated in JAIR paper (Veness et al. 2011). This practical breakthrough has resulted in some impressive applications, finally muting earlier critique that UAI is only a theory. For the first time, without providing any domain knowledge, the same agent is able to self-adapt to a diverse range of interactive environments. For instance, AIXI is able to learn from scratch to play TicTacToe, Pacman, Kuhn Poker, and other games by trial and error, without even providing the rules of the games. These achievements give new hope that the grand goal of Artificial General Intelligence is not elusive. This article provides an informal overview of UAI in context. It attempts to gently introduce a very theoretical, formal, and mathematical subject, and discusses philosophical and technical ingredients, traits of intelligence, some social questions, and the past and future of UAI. (shrink)

In my 2013 article, “A New Theory of Free Will”, I argued that several serious hypotheses in philosophy and modern physics jointly entail that our reality is structurally identical to a peer-to-peer (P2P) networked computer simulation. The present paper outlines how quantum phenomena emerge naturally from the computational structure of a P2P simulation. §1 explains the P2P Hypothesis. §2 then sketches how the structure of any P2P simulation realizes quantum superposition and wave-function collapse (§2.1.), quantum indeterminacy (§2.2.), wave-particle duality (§2.3.), (...) and quantum entanglement (§2.4.). Finally, §3 argues that although this is by no means a philosophical proof that our reality is a P2P simulation, it provides ample reasons to investigate the hypothesis further using the methods of computer science, physics, philosophy, and mathematics. (shrink)

This book outlines a unified theory of prudence and morality that merges a wide variety of findings in behavioral neuroscience with philosophically sophisticated normative theorizing. Chapter 1 lays out the emerging behavioral neuroscience of prudence and morality. Chapter 2 then outlines a new theory of prudence as fairness to oneself across time. Chapter 3 then derives a revised version of my 2016 moral theory--Rightness as Fairness--from this theory of prudence, showing how the theory of prudence defends Rightness as Fairness against (...) various critiques and unifies prudence, morality, and justice. Chapter 4 then argues that this theory explains a variety of normative philosophical and empirical neuroscientific phenomena better than alternatives. Finally, Chapter 5 responds to potential objections and explores future research avenues. (shrink)

This article argues that diverse theorists have reasons to theorize about fairness in nonideal conditions, including theorists who reject fairness in ideal theory. It then develops a new all-purpose model of ‘nonideal fairness.’ §1 argues that fairness is central to nonideal theory across diverse ideological and methodological frameworks. §2 then argues that ‘nonideal fairness’ is best modeled by a nonideal original position adaptable to different nonideal conditions and background normative frameworks (including anti-Rawlsian ones). §3 then argues that the parties to (...) the model have grounds to seek a variety of remedial social, legal, cultural, and economic ‘nonideal primary goods’ for combating injustice, as well as grounds to distribute these goods in an equitable and inclusive manner. Finally, I illustrate how the model indexes the nonideal primary goods it justifies to different nonideal contexts and background normative frameworks, illustrating why diverse theorists should find the model and its output principles attractive. (shrink)

Many of Margaret Cavendish’s criticisms of Thomas Hobbes in the Philosophical Letters (1664) relate to the disorder and damage that she holds would result if Hobbesian pressure were the cause of visual perception. In this paper, I argue that her “two men” thought experiment in Letter IV is aimed at a different goal: to show the explanatory potency of her account. First, I connect Cavendish’s view of visual perception as “patterning” to the “two men” thought experiment in Letter IV. Second, (...) I provide a potential reply on Hobbes’s behalf that appeals to physiological differences between perceivers’ sense organs, drawing upon Hobbes’s optics in De homine. Third, I argue that such a reply would misunderstand Cavendish’s objective of showing the limited explanatory resources available in understanding visual perception as pressing when compared to her view of visual perception as patterning. (shrink)

An overview of my work arguing that peer-to-peer computer networking (the Peer-to-Peer Simulation Hypothesis) may be the best explanation of quantum phenomena and a number of perennial philosophical problems.

Peer review is often taken to be the main form of quality control on academic research. Usually journals carry this out. However, parts of maths and physics appear to have a parallel, crowd-sourced model of peer review, where papers are posted on the arXiv to be publicly discussed. In this paper we argue that crowd-sourced peer review is likely to do better than journal-solicited peer review at sorting papers by quality. Our argument rests on two key claims. First, crowd-sourced peer (...) review will lead on average to more reviewers per paper than journal-solicited peer review. Second, due to the wisdom of the crowds, more reviewers will tend to make better judgments than fewer. We make the second claim precise by looking at the Condorcet Jury Theorem as well as two related jury theorems developed specifically to apply to peer review. (shrink)

Many critics, Descartes himself included, have seen Hobbes as uncharitable or even incoherent in his Objections to the Meditations on First Philosophy. I argue that when understood within the wider context of his views of the late 1630s and early 1640s, Hobbes's Objections are coherent and reflect his goal of providing an epistemology consistent with a mechanical philosophy. I demonstrate the importance of this epistemology for understanding his Fourth Objection concerning the nature of the wax and contend that Hobbes's brief (...) claims in that Objection are best understood as a summary of the mechanism for scientific knowledge found in his broader work. Far from displaying his confusion, Hobbes's Fourth Objection in fact pinpoints a key weakness of Descartes's faculty psychology: its unintelligibility within a mechanical philosophy. (shrink)

This paper develops a new structural psychology, and therein proposes a specific model for the scientific study of consciousness. The presented model uses Earth's geologic history of mass-extinction & recovery (evolutionary dynamics) in determining humanity’s adaptive response (conscious and non-conscious traits). It argues humanity adaptively mirrors Earth’s basic evolutionary dynamics, in a “mythologizing of natural adversity” as foundation for all human knowledge – a process that continues well into the modern era. The intellectual lineage used to develop this model includes: (...) • Evolutionary biology offers a context for this study – answering Chalmers’ “hard question,” • Paleoanthropology defines the circumstance of human emergence from Gaia, • Environmental forces on neurophysiology derive an ambiguous but instructive narrative logic (mythic sensibility), • Psychology tracks humanity’s shift from animal-self to modern creative-self, using work of Hegel > Freud > Jung > Rank > Joseph Campbell > Arnold Mindell as a new structural psychology, • Fractal geometry offers a holographic design for modeling consciousness, • Memetics presents a tool for measuring conscious traits, in a variation of the Hall-Tonna values inventory, • Finally, Structured Opportunistic Thinking, a hybrid of NTL’s T-group, and Pierce’s Power Equity Group Theory, suggests a developmental methodology. This work presents a “general hypothesizing model” of human consciousness, in attempting a science of consciousness. (shrink)

The thesis that mental states are physical states enjoys widespread popularity. After the abandonment of typeidentity theories, however, this thesis has typically been framed in terms of state tokens. I argue that token states are a philosopher’s fiction, and that debates about the identity of mental and physical state tokens thus rest on a mistake.

In der deutschen medizinethischen Debatte spielen Verweise auf Menschenbilder eine große Rolle. Dabei haben diese Verweise ganz unterschiedliche argumentative Funktionen: Bisweilen sollen mit Bezug auf ein Menschenbild direkt moralische Normen begründet werden, aber Verweise auf Menschenbilder können auch andere Funktionen haben. Problematisch erweist sich jedoch, dass der Verweis auf ein „Bild“ vom Menschen voraussetzt, dass in einem einzigen Bild alle Aspekte, die für das Verständnis des Menschen wesentlich sind, erfasst werden können und damit die Vermittlung zwischen deskriptiven und normativen Dimensionen (...) als unproblematisch angesehen wird. Eine normative Begründungsfunktion des Menschenbildes ist jedoch aus verschiedenen moralphilosophischen Erwägungen heraus problematisch. Dagegen könnte eine Thematisierung eines umfassenden Verständnisses vom Menschen uns in der Tat helfen, metaphysische und ontologische Voraussetzungen moralischer Diskurse sichtbar und diskutierbar zu machen, die Bedingungen des menschlichen Handlungsraumes zu verstehen und das Moralische in einem weiteren Kontext praktischen Selbstverständnisses zu interpretieren. Die Mehrdimensionalität des Begriffs „Menschenbild“ lässt es fraglich erscheinen, ob der Begriff geeignet ist, medizinethische Fragen adäquat zu verstehen; zur Begründung von Handlungsnormen sind Menschenbilder eher ungeeignet. (shrink)

Alex Byrne contends that women are (simply) adult human females, claiming that this thesis has considerably greater initial appeal than the justified true belief (JTB) theory of knowledge. This paper refutes Byrne’s thesis in the same way the JTB theory of knowledge is widely thought to have been refuted: through simple counterexamples. Lessons are drawn. One lesson is that women need not be human. A second lesson is that biology and physical phenotypes are both irrelevant to whether someone is a (...) woman, and indeed, female in a gendered sense. A third lesson is that trans women, cis women, alien women, and robot women are all women because to be a woman is to be an adult gendered female. This paper does not purport to settle complex normative questions of ethics or justice, including whether the ordinary meaning of “woman” ought to be retained or changed—though I do note plausible implications for these debates. This paper does purport to settle what the ordinary meaning of “woman” is, and in that regard contribute to important conceptual ground-clearing regarding what constitutes an ameliorative or revisionary definition of “woman.”. (shrink)