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)

The topic of fake news has received increased attention from philosophers since the term became a favorite of politicians (Habgood-Coote 2016; Dentith 2016). Notably missing from the conversation, however, is a discussion of fake news and conspiracy theory media as a market. This paper will take as its starting point the account of noxious markets put forward by Debra Satz (2010), and will argue that there is a pro tanto moral reason to restrict the market for fake news. Specifically, we (...) begin with Satz’s argument that restricting a market may be required when i) that market inhibits citizens from being able to stand in an equal relationship with one another, and ii) this problem cannot be solved without such direct restrictions. Our own argument then proceeds in three parts: first, we argue that the market for fake news fits Satz’s description of a noxious market; second, we argue against explanations of the proliferation of fake news that are couched in terms of “epistemic vice”, and likewise argue against prescribing critical thinking education as a solution to the problem; finally, we conclude that, in the absence of other solutions to mitigate the noxious effects of the fake news market, we have a pro tanto moral reason to impose restrictions on this market. At the end of the paper, we consider one proposal to regulate the fake news market, which involves making social media outlets potentially liable in civil court for damages caused by the fake news hosted on their websites. (shrink)

In “Sideways Music”, Ned Markosian uses aesthetic intuitions about temporally-rotated music to argue that the metaphysics of time is different from the metaphysics of space. In response, I use aesthetic intuitions about spatially-rotated paintings to pose a dilemma for Markosian’s argument: either he accepts the intuitions about spatially-rotated paintings, in which case he must give up on some assumptions in his argument, or he rejects intuitions about spatially-rotated paintings, in which case an analogous response can be given regarding intuitions about (...) temporally-rotated music. That is, if Markosian wants to hold on to the assumptions that underwrite his argument, then he thereby offers his opponent the resources with which to resist his conclusion. As such, Markosian’s argument cannot offer a new independent consideration for adjudicating the metaphysical debate between the Dynamic Theorist and the Spacetime Theorist. [Unpublishable 2019]. (shrink)

Children sometimes lose themselves in make-believe games. Actors sometimes lose themselves in their roles. Readers sometimes lose themselves in their books. From people's introspective self-reports and phenomenological experiences, these immersive experiences appear to differ from ordinary experiences of simply playing a game, simply acting out a role, and simply reading a book. What explains the difference? My answer: attention. -/- [Unpublishable 2007-2017. This paper was referenced in Liao and Doggett (2014).].

The present studies investigate morality’s influence on aesthetics and one potential moderator of that influence: genre. Study 1 finds that people’s moral evaluation positively influence their aesthetic evaluation of an artwork. Study 2 and 3 finds that this influence can be moderated by the contextual factor of genre. These results broaden our understanding of the relationship between morality and aesthetics, and suggest that models of art appreciation should take into account morality and its interaction with context. [Unpublishable 2010-2017.].

Compared to other forms of memory, episodic memory is commonly viewed as special for being distinctively metarepresentational and, relatedly, uniquely human. There is an inherent ambiguity in these conceptions, however, because “episodic memory” has two closely connected yet subtly distinct uses, one designating the recollective experience and the other designating the underlying neurocognitive system. Since experience and system sit at different levels of theorizing, their disentanglement is not only necessary but also fruitful for generating novel theoretical hypotheses. To show this, (...) I first argue that accepting the phenomenally conscious contents of episodic remembering as metarepresentational does not necessitate a metarepresentational conception of the episodic memory system. In its stead, I sketch an alternative account on which the metarepresentational character of episodic remembering is generated through the interaction of first-order outputs of the episodic memory system with other neurocognitive components of the brain. Complemented with a first-order account of the memory system, the system-experience distinction further supplies a novel understanding of the human uniqueness of episodic recollection, one that is compatible with there being an evolutionarily conserved episodic memory system. Overall, by distinguishing the two equivocal senses of “episodic memory” in our theorizing, we unearth an opportunity to understand how the distinctive phenomenology of our episodic recollection is related to and implemented in the cognitive architecture. (shrink)

Recent scholarship in intellectual humility (IH) has attempted to provide deeper understanding of the virtue as personality trait and its impact on an individual's thoughts, beliefs, and actions. A limitations-owning perspective of IH focuses on a proper recognition of the impact of intellectual limitations and a motivation to overcome them, placing it as the mean between intellectual arrogance and intellectual servility. We developed the Limitations-Owning Intellectual Humility Scale to assess this conception of IH with related personality constructs. In Studies 1 (...) (n= 386) and 2 (n = 296), principal factor and confirmatory factor analyses revealed a three-factor model – owning one's intellectual limitations, appropriate discomfort with intellectual limitations, and love of learning. Study 3 (n = 322) demonstrated strong test-retest reliability of the measure over 5 months, while Study 4 (n = 612) revealed limitations-owning IH correlated negatively with dogmatism, closed-mindedness, and hubristic pride and positively with openness, assertiveness, authentic pride. It also predicted openness and closed-mindedness over and above education, social desirability, and other measures of IH. The limitations-owning understanding of IH and scale allow for a more nuanced, spectrum interpretation and measurement of the virtue, which directs future study inside and outside of psychology. (shrink)

The philosophical “problem of evil” goes back at least as far as Epicurus and has remained a powerful argument against the existence of God in contemporary philosophy. The argument is rooted in apparent contradictions between God’s divine attributes and various conditions of human existence. But these contradictions arise only given certain assumptions of what we should expect both God and the world to be like given God’s existence. In this paper, I argue that we can utilize the work of the (...) 20th century French philosopher Simone Weil to craft a coherent metaphysical picture of God, creation, and suffering which rejects these common assumptions. Further, I contend that this picture very plausibly follows from commonly-accepted tenets of traditional monotheism. Given this, I argue that this Weil-inspired framework provides serious reasons for reframing the problem of evil and its corresponding theodicies by presenting a radically different view of how God must relate to creation. Yet, this picture does not necessarily vindicate the theist. I argue that this picture may leave us with a new question about creation in the face of evil. Namely, is it possible to understand God’s initial creative act as Weil describes it—as an act of love? (shrink)

To what extent are factors that are extrinsic to the artwork relevant to judgments of artistic value? One might approach this question using traditional philosophical methods, but one can also approach it using empirical methods; that is, by doing experimental philosophical aesthetics. This paper provides an example of the latter approach. We report two empirical studies that examine the significance of three sorts of extrinsic factors for judgments of artistic value: the causal-historical factor of contagion, the ontological factor of uniqueness, (...) and the contextual factor of appreciative environment. We explore the context of appreciation by performing studies in a museum as well as the lab. We found that contagion made a difference to judgments of artistic value in both settings. These results are congruent with previous empirical research as well as recent philosophical work that defends the artistic significance of authenticity. However, uniqueness only made a difference in the lab setting, but not in the museum. This suggests that the context of appreciation may make a difference to judgments of artistic value. Of broader significance, these studies show the value of experimental philosophical aesthetics and the value of doing in situ empirical research on art. (shrink)

According to a recent survey by the HR Research Institute, as the presence of artificial intelligence (AI) becomes increasingly common in the workplace, HR professionals are worried that the use of recruitment algorithms will lead to a “dehumanization” of the hiring process. Our main goals in this paper are threefold: i) to bring attention to this neglected issue, ii) to clarify what exactly this concern about dehumanization might amount to, and iii) to sketch an argument for why dehumanizing the hiring (...) process is ethically suspect. After distinguishing the use of the term “dehumanization” in this context (i.e., removing the human presence) from its more common meaning in the interdisciplinary field of dehumanization studies (i.e., conceiving of other humans as subhuman), we argue that the use of hiring algorithms may negatively impact the employee-employer relationship. We argue that there are good independent reasons to accept a substantive employee-employer relationship, as well as an applicant-employer relationship, both of which are consistent with a stakeholder theory of corporate obligations. We further argue that dehumanizing the hiring process may negatively impact these relationships because of the difference between the values of human recruiters and the values embedded in recruitment algorithms. Drawing on Nguyen’s (2021) critique of how Twitter “gamifies communication”, we argue that replacing human recruiters with algorithms imports artificial values into the hiring process. We close by briefly considering some ways to potentially mitigate the problems posed by recruitment algorithms, along with the possibility that some difficult trade-offs will need to be made. (shrink)

In a recent book and article, James Sterba has argued that there is no free will defense. It is the purpose of this article to show that, in the most technical sense, he is wrong. There is a version of the free will defense that can solve what Sterba (rightly) takes to be the most interesting and severe version of the logical problem of moral evil. However, I will also argue that, in effect (or, we might say, in practice), Sterba (...) is correct. The only working version of the free will defense requires embracing a view that entails consequences theists traditionally have not and cannot accept. Consequently, the one and only free will solution is not viable. Unless some other solution can be found (Sterba argues there is none), the logical problem of evil, as Sterba understands it, either commits one to atheism, or a version of theism that practically all theists would regard as a heresy. (shrink)

I argue that propaganda does not characteristically interfere with individual rationality, but instead with group agency. Whereas it is often claimed that propaganda involves some sort of incitement to irrationality, I show that this is neither necessary nor sufficient for a case’s being one or propaganda. For instance, some propaganda constitutes evidence of the speaker’s power, or else of the risk and futility of opposing them, and there is nothing irrational about taking such evidence seriously. I outline an alternative account (...) of propaganda inspired by Hannah Arendt, on which propaganda characteristically creates or destroys group agency. One aspiring to control the public should have an interest in both creating and suppressing group agency, I argue, both because groups have capacities that individuals don’t, and because participation in group action can have a transformative effect upon the individual. Finally, I suggest that my characterization of propaganda suggests a vision of resistance to propaganda quite unlike the one that emerges from irrational-belief accounts, on which propaganda cannot be resisted by oneself. (shrink)

According to many accounts, propaganda is a variety of politically significant signal with a distinctive connection to irrationality. This irrationality may be theoretical, or practical; it may be supposed that propaganda characteristically elicits this irrationality anew, or else that it exploits its prior existence. The view that encompasses such accounts we will call irrationalism. This essay presents two classes of propaganda that do not bear the sort of connection to irrationality posited by the irrationalist: hard propaganda and propaganda by the (...) deed. Faced with these counterexamples, some irrationalists will offer their account of propaganda as a refinement of the folk concept rather than as an attempt to capture all of its applications. The author argues that any refinement of the concept of propaganda must allow the concept to remain essentially political, and that the irrationalist refinement fails to meet this condition. (shrink)

Non-causal accounts of action explanation have long been criticized for lacking a positive thesis, relying primarily on negative arguments to undercut the standard Causal Theory of Action The Stanford Encyclopedia of Philosophy, 2016). Additionally, it is commonly thought that non-causal accounts fail to provide an answer to Donald Davidson’s challenge for theories of reasons explanations of actions. According to Davidson’s challenge, a plausible non-causal account of reasons explanations must provide a way of connecting an agent’s reasons, not only to what (...) she ought to do, but to what she actually does. That is, such explanations must be truth-apt, not mere rationalizations. My aim in this paper is to show how a non-causal account of action can provide explanations that are truth-apt and genuinely explanatory. To make this argument, I take as a given an account of the practical syllogism discussed by Michael Thompson and Eric Wiland, according to which the practical syllogism is truly practical rather than propositional in nature. Next, I present my primary positive thesis: reasons for actions have explanatory power in virtue of being parts of a structure—the practical syllogism—that contains the action being explained. I then argue that structural action explanations can meet Davidson’s challenge and that they genuinely explain actions. Finally, I conclude by addressing some objections to my argument. (shrink)

Contemporary action theory is generally concerned with giving theories of action ontology. In this paper, we make the novel proposal that the standard view in action theory—the Causal Theory of Action—should be recast as a “model”, akin to the models constructed and investigated by scientists. Such models often consist in fictional, hypothetical, or idealized structures, which are used to represent a target system indirectly via some resemblance relation. We argue that recasting the Causal Theory as a model can not only (...) accomplish the goals of causal theorists, but also give the theory greater flexibility in responding to common objections. (shrink)

In this paper, we examine how the availability of massive quantities of data i.e., the “Big Data” phenomenon, contributes to the creation, spread, and harms of online misinformation. Specifically, we argue that a factor in the problem of online misinformation is the evolved human instinct to recognize patterns. While the pattern-recognition instinct is a crucial evolutionary adaptation, we argue that in the age of Big Data, these capacities have, unfortunately, rendered us vulnerable. Given the ways in which online media outlets (...) profit from the spread of misinformation by preying on this pattern-finding instinct, we conceptualize the problem that we identify as a morally objectionable form of “epistemic exploitation.” As we argue, the consumer of digital misinformation is often exploited by having her pattern-recognition instinct used against her. This exploitation is morally objectionable because it deprives her of an epistemic good to which she has a right. This epistemic good is the integrity of the pattern-recognition instinct itself which, we argue, is a capacity that allows us to participate in uniquely human goods. While our primary goal is to bring attention to this form of epistemic exploitation, we conclude by briefly evaluating some general solutions to the growing problem of online misinformation. (shrink)

The primary aim of this chapter is to outline the consensuses that have emerged in recent philosophical works tackling normative questions about responding to immoral artist’s art. While disagreement amongst philosophers is unavoidable, there is actually much agreement on the ethics of media consumption. How should we evaluate immoral artist’s art? Philosophers generally agree that we should not always separate the artist from the art. How should we engage with immoral artist’s art? Philosophers generally agree that we should not always (...) reflexively turn away from them. In turn, these responses reveal that moral value is not autonomous from aesthetic value, and neither dominates the other. The secondary aim of this chapter is to explore the ramifications of this revelation. I argue that, in addition to an ethics of media consumption, we need an aesthetics of media consumption that is fundamentally social rather than solitary. (shrink)

We hope to show that the overall protreptic plan of Aristotle's ethical writings is based on the plan he used in his published work Protrepticus (Exhortation to Philosophy), by highlighting those passages that primarily offer hortatory or protreptic motivation rather than dialectical argumentation and analysis, and by illustrating several ways that Aristotle adapts certain arguments and examples from his Protrepticus. In this essay we confine our attention to the books definitely attributable to the Nicomachean Ethics (thus excluding the common books).

This paper takes up the question of how videographic public announcements (VPAs)---i.e. videos that a wide swath of the public sees and knows that everyone else can see too--- have functioned to mobilize people politically, and how the presence of deepfakes in our information environment stands to change the dynamics of this mobilization. Existing work by Regina Rini, Don Fallis and others has focused on the ways that deepfakes might interrupt our acquisition of first-order knowledge through videos. But I point (...) out that even where every audience member takes a video to be veridical, where first-order knowledge acquisition is secure, an audience aware of deepfakes in their environment will not acquire higher order knowledge in the way that has erstwhile been characteristic for audiences of VPAs. Engaging with ideas from the literatures on public announcement logic, common knowledge, and convention, I enumerate a variety of ways in which we should expect this absence of higher order knowledge to throw up barriers to political mobilization. I go on to apply my analysis of VPAs to the mechanisms by which an uptick in publicly available videos of police brutality over the last decade, mediated by camera phones and social media, was responsible for the largest mass protests in US history in summer 2020. This makes vivid the stakes of the transformation in our mobilizing environment that I've claimed deepfakes effect: where we lose the common-knowledge-generating effects of VPAs, there are fresh obstacles to this sort of mass mobilization. (shrink)

We apply a familiar distinction from philosophy of language to a class of material artifacts that are sometimes said to “speak”: statues. By distinguishing how statues speak at the locutionary level versus at the illocutionary level, or what they say versus what they do, we obtain the resource for addressing two topics. First, we can explain what makes statues distinct from street art. Second, we can explain why it is mistaken to criticize—or to defend—the continuing presence of statues based only (...) on what they represent. Both explanations are driven by the same core idea: the significance of statues arises primarily from what they do, and not what they say. (shrink)

According to the Polluter Pays Principle, excessive emitters of greenhouse gases have special obligations to remedy the problem of climate change, because they are the ones who have caused it. But what kind of problem is climate change? In this paper I argue that as a moral problem, climate change has a more complex causal structure than many proponents of the Polluter Pays Principle seem to recognize: it is a problem resulting from the interaction of anthropogenic climate effects with the (...) underlying vulnerability and exposure of human communities and other things of value. This means that we should acknowledge more pathways by which human agency contributes to the climate problem and, accordingly, a different landscape of contribution-based remedial responsibilities. (shrink)

In analyzing oppressive systems like racism, social theorists have articulated accounts of the dynamic interaction and mutual dependence between psychological components, such as individuals’ patterns of thought and action, and social components, such as formal institutions and informal interactions. We argue for the further inclusion of physical components, such as material artifacts and spatial environments. Drawing on socially situated and ecologically embedded approaches in the cognitive sciences, we argue that physical components of racism are not only shaped by, but also (...) shape psychological and social components of racism. Indeed, while our initial focus is on racism and racist things, we contend that our framework is also applicable to other oppressive systems, including sexism, classism, and ableism. This is because racist things are part of a broader class of oppressive things, which are material artifacts and spatial environments that are in congruence with an oppressive system. (shrink)

In “Regulating social media as a public good: Limiting epistemic segregation” (2022), Toby Handfield tackles a well-known problematic aspect of widespread social media use: the formation of ideologically monotone and insulated social networks. Handfield argues that we can take some cues from economics to reduce the extent to which echo chambers grow up around individual users. Specifically, he argues that tax incentives to encourage network heterophily may be levied at any of three different groups: individual social media users, social media (...) sites/companies, or advertisers who use social media to promote their products and material. In this response, I examine the plausibility of using such incentives on each of the these groups. I argue, first, that using tax incentives on either (1) social media companies or (2) advertisers would be ineffective as these incentives could not feasibly be made strong enough to override the enormous financial gain of the standard social media algorithms. Next, I argue that levying the incentives/penalties on individual users would be a hazard, due to the risk of what is called the epistemic “backfire effect”. Finally, I argue that the problem lies in relying on incentives and disincentives—rather than direct regulation—to increase network heterophily. (shrink)

In this paper we offer an argument against supererogation and in favour of moral perfectionism. We argue three primary points: 1) That the putative moral category is not generated by any of the main normative ethical systems, and it is difficult to find space for it in these systems at all; 2) That the primary support for supererogation is based on intuitions, which can be undercut by various other pieces of evidence; and 3) That there are better reasons to favour (...) perfectionism, including competing intuitions about the good-ought tie-up, and the epistemic preference for theoretical simplicity. (shrink)

It is well-known that racism is encoded into the social practices and institutions of medicine. Less well-known is that racism is encoded into the material artifacts of medicine. We argue that many medical devices are not merely biased, but materialize oppression. An oppressive device exhibits a harmful bias that reflects and perpetuates unjust power relations. Using pulse oximeters and spirometers as case studies, we show how medical devices can materialize oppression along various axes of social difference, including race, gender, class, (...) and ability. Our account uses political philosophy and cognitive science to give a theoretical basis for understanding materialized oppression, explaining how artifacts encode and carry oppressive ideas from the past to the present and future. Oppressive medical devices present a moral aggregation problem. To remedy this problem, we suggest redundantly layered solutions that are coordinated to disrupt reciprocal causal connections between the attitudes, practices, and artifacts of oppressive systems. (shrink)

In this chapter, I argue that the loss of loved ones requires a revised vision of our relationship to past persons. In particular, I argue that relating to deceased loved ones as points on an ordered, forward-moving timeline—on which they grow more distant from us by the moment—has a distorting and damaging effect on our own identity. If we detach ourselves completely from those who sustain important aspects of our identity, this will cause a jagged break in our narrative where (...) a new self must be constructed (whether by us or our circumstances) ex nihilo. On the other hand, if we allow ourselves to drift into the past with the dead—resigning ourselves to existence as an historical object—we will find that we begin to fade away ourselves. Either way, both the self and the beloved are ultimately lost, since both depend on the lost union. To reject both options is a tremendously difficult task that will require rethinking time and our relationship to the past. I argue that we can look to Kierkegaard’s work on maintaining contemporaneity with the historical past, particularly his warnings about how we must not respond to the loss of a beloved. In the last section of the paper, I offer some suggestions for how we might, in a Kierkegaardian spirit, strive to maintain real union with deceased loved ones, thereby rising above the destructive current of time. (shrink)

In déjà vu, a novel experience feels strangely familiar. Here we propose that this phenomenology is best seen as consisting in an illusory feeling of identification of the gist of the current scene or event, rather than in the intensity of the fluency-based, metacognitive feeling of familiarity.

In discussions about responsibility for climate change, it is often suggested that the historical use of natural resources is in some way relevant to our current attempts to address this problem fairly. In particular, both theorists and actors in the public realm have argued that historical high-emitters of greenhouse gases (GHGs) – or the beneficiaries of those emissions – are in possession of some form of debt, deriving from their overuse of a natural resource that should have been shared more (...) equitably. These accounts of what might be termed ‘natural debt’ generally focus on one particular natural resource (global GHG sink capacity); invoke a principle of justice by which rights to consume this resource should have been allocated (most commonly, equal per capita shares); and then argue that historical violations of this principle give rise to certain rectificatory duties in the present (generally, duties on the part of those who have historically consumed an excessive amount of the world’s GHG sink capacity, or who have benefitted from such excess consumption, to offer some form of compensation to those who have not – such compensation usually taking the form of emission credits or cash). Though many seem to find it intuitively plausible that historical high-emissions have incurred some form of debt, significant challenges arise in rendering the concept of natural debt both coherent and defensible. Such problems are not, however, my focus in this piece. Instead, I here suggest that discussions about historical responsibility for climate change commonly fail to recognise certain other past injustices concerning natural resources that appear to hold contemporary relevance. In particular, I argue that it is not just the unequal consumption of global GHG sink capacity that may be of moral significance here; but also the way in which the world’s resources have more generally been governed. (shrink)

Those in the Gricean tradition take it that successful human communication features an audience who not only arrives at the intended content of the signal, but also recognizes the speaker’s intention that they do so. Some in this tradition have also argued that there are yet further conditions on communicative success, which rule out the possibility of communicating by luck. Supposing that both intention-recognition and some sort of anti-luck condition are correctly included in an analysis of human communication, this article (...) asks what the value of events satisfying these conditions is. I present a puzzle concerning the value of intention-recognition which is analogous to the Meno Problem in epistemology, but ultimately argue that this puzzle is solveable: the signaling-relevant value of intention recognition can be vindicated. However, I argue that the version of this puzzle that concerns the further proposed luck-proofing conditions on communication can not be answered. I argue therefore that communication, as analyzed by many, is no more valuable qua signal than a proper subset of its conditions. Human communication is thennot a uniquely valuable signaling event. (shrink)

In The Epistemology of Groups, Jennifer Lackey investigates the conditions for the possibility of groups telling lies. Central to this project is the goal of holding groups, and individuals within groups, accountable for their actions. I show that Lackey’s total account of group phenomena, however, may open up a means by which groups can evade accusations of having lied, thus allowing them to evade responsibility in precisely the way Lackey set out to avoid. Along the way, I also take note (...) of some interesting implications of Lackey’s view: that it makes groups uniquely susceptible to a lack of self-knowledge and that it creates an interesting mechanism by which groups can lie to themselves. (shrink)

Generative artificial intelligence has given us synthetic media that are increasingly easy to create and increasingly hard to distinguish from photographs and videos. Whereas an existing literature has been concerned with how these new media might make a difference for would-be knowers—the viewers of photographs and videos—I advance a thesis about how they will make a difference for would-be communicators—those who embed photos and videos in their speech acts. I claim that the presence of these media in our information environment (...) reduces our ability to show one another things, even as it may increase our resources for telling. And I argue that this has consequences beyond the disruption of knowledge acquisition; showing is a way that we preserve relational equality through superficial asymmetries in political communication, and thereby express respect for our audiences. If synthetic media reduce our options for showing, they then interfere in the way that we manage our relationships in the context of collective political action. (shrink)

This study steps beyond the traditional arguments of feminism and examines homebirth from a libertarian perspective. It addresses the debate over homebirth and midwifery, which includes the use of direct-entry midwives as well as the philosophical implications of individual autonomy expressed through consumer choice. Furthermore, this paper demonstrates that the medical establishment gains economic and political control primarily through medical licensing, and uses the state to undermine personal freedom as it advances a government-enforced monopoly on birth. At the same time, (...) empirical studies have established a substantial record of high safety and low medical complication rates for homebirth as compared to hospital births. Ultimately, the state’s restriction on medical choices is incompatible with the nonaggression principle and voluntarism, and therefore, with libertarianism. (shrink)

Authenticates approximately 500 lines of Aristotle's lost work the Protrepticus (Exhortation to Philosophy) contained in the circa third century AD work by Iamblichus of Chalcis entitled Protrepticus epi philosophian. Includes a complete English translation of the authenticated material.

Hoerl & McCormack claim that animals don't represent time. Because this makes a mystery of established findings in comparative psychology, there had better be some important payoff. The main one they mention is that it explains a clash of intuition about the reality of time's passage. But any theory that recognizes the representational requirements of agency can do likewise.

The genetic modification of pigs as a source of transplantable organs is one of several possible solutions to the chronic organ shortage. This paper describes existing ethical tensions in xenotransplantation (XTx) that argue against pursuing it. Recommendations for lifelong infectious disease surveillance and notification of close contacts of recipients are in tension with the rights of human research subjects. Parental/guardian consent for pediatric xenograft recipients is in tension with a child’s right to an open future. Individual consent to transplant is (...) in tension with public health threats that include zoonotic diseases. XTx amplifies concerns about justice in organ transplantation and could exacerbate existing inequities. The prevention of infectious disease in source animals is in tension with the best practices of animal care and animal welfare, requiring isolation, ethologically inappropriate housing, and invasive reproductive procedures that would severely impact the well-being of intelligent social creatures like pigs. (shrink)

Our goal in this paper is to articulate a novel account of the ordinary concept ART. At the core of our account is the idea that a puzzle surrounding our thought and talk about art is best understood as just one instance of a far broader phenomenon. In particular, we claim that one can make progress on this puzzle by drawing on research from cognitive science on dual character concepts. Thus, we suggest that the very same sort of phenomenon that (...) is associated with ART can also be found in a broad class of other dual character concepts, including SCIENTIST, CHRISTIAN, GANGSTER, and many others. Instead of focusing narrowly on the case of ART, we try to offer a more general account of these concepts and the puzzles to which they give rise. Then, drawing on the general theory, we introduce a series of hypotheses about art concepts, and put those hypotheses to the test in three experimental studies. (shrink)

Critics across the political spectrum have worried that ordinary uses of words like 'racist', 'sexist', and 'homophobic' are becoming conceptually inflated, meaning that these expressions are getting used so widely that they lose their nuance and, thereby, their moral force. However, the charge of conceptual inflation, as well as responses to it, are standardly made without any systematic investigation of how 'racist' and other expressions condemning oppression are actually used in ordinary language. Once we examine large linguistic corpora to see (...) how these expressions are actually used, we find that English speakers have a rich linguistic repertoire for qualifying the degree to which and dimensions along which something is racist, sexist, homophobic, and so on. These facts about ordinary usage undermine the charge of conceptual inflation. Without awareness of facts about ordinary usage, theorists risk making linguistic prescriptions that are unnecessary or counterproductive. (shrink)

Philosophers sometimes wonder whether academic work can ever be truly interdisciplinary. Whether true interdisciplinarity is possible is an open question, but given current trends in higher education, it seems that at least gesturing toward such work is increasingly important. This volume serves as a testament to the fact that such work can be done. Of course, while it is the case that high-level theoretical work can flourish at the intersection of dance and philosophy, it remains to be seen how we (...) might share this with undergraduate students. For many of us in philosophy and dance, a large number of the students we teach are neither philosophy nor dance majors. As such, we are familiar with the challenge of convincing our students to care about our fields. Both philosophy and dance, qua disciplines on a college campus, face similar challenges. These disciplines are often deeply misunderstood, frequently presumed to be “impractical” (a powerful, but confused objection), intimidating, and frivolous. In this chapter, we offer an account of the course we co-taught at Southern Utah University in the Spring of 2016 titled “Movement and Space” as a rough framework for how to introduce the intersection between philosophy and dance to students. We simultaneously attempted to break students of their misconceptions about philosophy and dance, and worked to engage students and professors alike in a truly interdisciplinary educational experience. Treating philosophy as an embodied endeavor, and employing philosophical concepts through the act of dance encouraged students and faculty alike to rethink the fundamental nature of aesthetics. (shrink)

In this paper, I argue that a modified version of well-being subjectivism can avoid the standard, yet unintuitive, conclusion that morally horrible acts may contribute to an agent’s well-being. To make my case, I argue that “Modified Subjectivists” need not accept such conclusions about well-being so long as they accept the following three theoretical addenda: 1) there are a plurality of values pertaining to well-being, 2) there are some objective goods, even if they do not directly contribute to well-being, and (...) 3) some of these values and goods are bound-up with one another. (shrink)

David Lewis argues that centered worlds give us a way to capture de se, or self-locating, contents in philosophy of language and philosophy of mind. In recent years, centered worlds have also gained other uses in areas ranging widely from metaphysics to ethics. In this paper, I raise a problem for centered worlds and discuss the costs and benefits of different solutions. My investigation into the nature of centered worlds brings out potentially problematic implicit commitments of the theories that employ (...) them. In addition, my investigation shows that the conception of centered worlds widely attributed to David Lewis is not only problematic, but in fact not his. (shrink)

Against the background of continuing inadequacy in global efforts to address climate change and apparent social and political inertia, ever greater interest is being generated in the idea that geoengineering may offer some solution to this problem. I do not take a position, here, on whether or not geoengineering could ever be morally justifiable. My goal in this paper is more modest – but also has broader implications. I aim to show that even if some form of geoengineering might be (...) ethically acceptable in certain specific circumstances, lab-based research into such techniques could nevertheless have morally problematic consequences. I support this claim by explaining that our current state of uncertainty regarding how the impacts of geoengineering interventions could be geographically distributed may help to promote international agreement on fair rules for the governance of geoengineering. In these circumstances of scientific uncertainty, international actors also face uncertainty regarding who the winners and losers could be with respect to potential rules of geoengineering governance, thereby obstructing the pursuit of self-interest in the selection of such rules. Instead of a research first approach, then, we have reason to take a governance first approach – ensuring that fair international institutions to regulate geoengineering activities are established before further research is conducted into how the costs and benefits of such interventions could be distributed. (shrink)

As many as you know, the title of this article was also the title of an international philosophy for children symposium held at the Menger Hotel in downtown San Antonio on April 12-14, 1989. The symposium was the culminating event of a year-long project in which third, fourth, and fifth grade teachers from four area schools implemented the philosophy for children program in their schools. In addition to a brief history of this project and a summary of the symposium and (...) related events, the paper concludes with reactions to this year long project from both teachers and students involved in the program. (shrink)

A new translation and edition of Aristotle's Protrepticus (with critical comments on the fragments) -/- Welcome -/- The Protrepticus was an early work of Aristotle, written while he was still a member of Plato's Academy, but it soon became one of the most famous works in the whole history of philosophy. Unfortunately it was not directly copied in the middle ages and so did not survive in its own manuscript tradition. But substantial fragments of it have been preserved in several (...) works by Iamblichus of Chalcis, a third century A.D. neo-Pythagorean philosopher and educator. On the basis of a close study of Iamblichus' extensive use and excerption of Aristotle's Protrepticus, it is possible to reconstruct the backbone of the lost work, and then to flesh it out with the other surviving reports about the work from antiquity (for example in Alexander of Aphrodisias and other ancient commentators on Aristotle). It is also possible to identify several papyrus fragments of the work, and many references and literary allusions in later authors, especially Cicero, whose own lost dialogue Hortensius was a defense of philosophy modeleld on Aristotle's. (shrink)

Pierre Gassendi was a major factor in the revival of Epicureanism in early modern philosophy, not only through his contribution to the restoration and criticism of Epicurean texts, but also by his adaptation of Epicurean ideas in his own philosophy, which was itself influential on such important figures of early modern philosophy as Hobbes, Locke, Newton, and Boyle (to name just a few). Despite his vigorous defense of certain Epicurean ideas and ancient atomism, Gassendi goes to great lengths to differentiate (...) his philosophy from Epicureanism on certain key points. In this paper I argue that those key points on which Gassendi rejects and and criticizes the Epicurean view, such as the immortality of the soul and divine creation of the cosmos, are central not only to Epicureanism, but also to Gassendi's own philosophy. In order to see Gassendi's philosophy for what it is, and understand its role in the history of natural theology, we need accept and understand better why he rejected the central theses of Epicureanism. (shrink)

Narrative representations can change our moral actions and thoughts, for better or for worse. In this article, I develop a theory of fictions' capacity for moral education and moral corruption that is fully sensitive to the diversity of fictions. Specifically, I argue that the way a fiction influences our moral actions and thoughts importantly depends on its genre. This theory promises new insights into practical ethical debates over pornography and media violence.

One aim of this essay is to contribute to understanding aesthetic communication—the process by which agents aim to convey thoughts and transmit knowledge about aesthetic matters to others. Our focus will be on the use of aesthetic adjectives in aesthetic communication. Although theorists working on the semantics of adjectives have developed sophisticated theories about gradable adjectives, they have tended to avoid studying aesthetic adjectives—the class of adjectives that play a central role in expressing aesthetic evaluations. And despite the wealth of (...) attention paid to aesthetic adjectives by philosophical aestheticians, they have paid little attention to contemporary linguistic theories of adjectives. We take our work to be a first step in remedying these lacunae. In this paper, we present four experiments that examine one aspect of how aesthetic adjectives ordinarily function: the context-sensitivity of their application standards. Our results present a prima facie empirical challenge to a common distinction between relative and absolute gradable adjectives because aesthetic adjectives are found to behave differently from both. Our results thus also constitute a prima facie vindication of some philosophical aestheticians’ contention that aesthetic adjectives constitute a particularly interesting segment of natural language, even if the boundaries of this segment might turn out to be different from what they had in mind. (shrink)

Imaginative resistance refers to a phenomenon in which people resist engaging in particular prompted imaginative activities. Philosophers have primarily theorized about this phenomenon from the armchair. In this paper, we demonstrate the utility of empirical methods for investigating imaginative resistance. We present two studies that help to establish the psychological reality of imaginative resistance, and to uncover one factor that is significant for explaining this phenomenon but low in psychological salience: genre. Furthermore, our studies have the methodological upshot of showing (...) how empirical tools can complement the predominant armchair approach to philosophical aesthetics. (shrink)

ABSTRACT Dormandy’s ‘True Faith’ presents two views on the proper epistemological stance towards faith: doxastic-partialism and evidentialism. Here, I argue for a third option that cuts across the evidentialism/partialism distinction. I first analyze the Pascalian conception of faith, arguing that Pascal begins with the cognitive attitude of acceptance rather than belief. Next, I discuss Dormandy’s case for evidentialism, and contend that some evidence—the kind gained through transformative experiences—presents a difficulty for her argument. Finally, I offer my proposed view—Partialist Evidentialism—and argue (...) that this approach is necessary for acquiring some unique kinds of evidence for religious faith. (shrink)