In his recent The Parmenidean Ascent, Michael Della Rocca develops a regress-theoretic case, reminiscent of F.H. Bradley’s famous argument in Appearance and Reality, against the intelligibility of relations and in favor of a monistic conception of reality. I argue that Della Rocca illicitly supposes that “internal” relations – in one sense of that word – lead to a “chain” regress, a regress of relations relating relations and relata. In contrast, I contend that if “internal” or grounded relations lead to a (...) regress at all, it is a kind of “fission” regress within the relata themselves, and that a chain regress for relations only arises, if at all, for so-called “external” relations, relations not grounded in their relata. In this way, I contend that Della Rocca pursues a regress for so-called “internal” or grounded relations that only arises, if at all, for so-called “external” relations, relations not grounded in their relata. I compare Della Rocca’s case against relations with Bradley’s reasoning in Appearance and Reality, and suggest in this context that Bradley may, perhaps, have the upper hand. (shrink)

This chapter examines the mechanistic psychology of Descartes in the _Passions_, while also drawing on the _Treatise on Man_. It develops the idea of a Cartesian “psychology” that relies on purely bodily mechanisms by showing that he explained some behaviorally appropriate responses through bodily mechanisms alone and that he envisioned the tailoring of such responses to environmental circumstances through a purely corporeal “memory.” An animal’s adjustment of behavior as caused by recurring patterns of sensory stimulation falls under the notion of (...) “learning,” behavioristically conceived. Indeed, Descartes’s animal-machine hypothesis may well be a distant ancestor to Watsonian behaviorism, via T. H. Huxley (1884). The final two sections of the chapter take stock of what psychological capacities Descartes ascribed to mind, body, or both, and consider those capacities that we might now plausibly construe as being explicable by nonmentalistic mechanisms as opposed to those that at present remain unreducedly mentalistic. -/- This chapter derives from a lecture delivered at the University of King's College (Halifax, Nova Scotia) as part of a year-long series on Descartes and the Modern. The lecture series was co-sponsored by the programs in History of Science and Early Modern and Contemporary Studies. (shrink)

● Sergio Cremaschi, The non-existing Island. The chapter discusses how the cleavage between the Continental and the Anglo-American philosophies originated, the (self-)images of both philosophical worlds, the converging rediscoveries from the Seventies, and recent ecumenic or anti-ecumenic strategies. I argue that pragmatism provides an important counter-instance to the familiar self-images and the fashionable ecumenic or anti-ecumenic strategies. The conclusions are: (i) the only place where Continental philosophy exists (as Euro-Communism one decade ago) is America; (ii) less obviously, also analytic philosophy (...) does not exist, or does no more exist as a current or a paradigm; what does exist is, on the one hand, philosophy of language and, on the other, philosophy of mind, that is, two disciplines; (iii) the dissolution of analytic philosophy as a school has been highly fruitful, precisely in so far as it has left room for disciplines and research programmes; (iv) what is left, of the Anglo-American/Continental cleavage is primarily differences in styles, depending partly on intellectual traditions, partly owing to sociology, history, institutional frameworks; these differences should not be blurred by rash ecumenism; besides, theoretical differences are alive as ever, but within both camps; finally, there is indeed a lag (not a difference) in the appropriation of intellectual techniques by most schools of 'Continental' philosophy, and this should be overcome through appropriation of what the best 'analytic' philosophers have produced. ● Michael Strauss, Language and sense-perception: an aspect of analytic philosophy. To test an assertion about one fact by comparing it with perceived reality seems quite unproblematic. But the very possibility of such a procedure is incompatible with the intellectualistic basis of logical positivism and atomism (as it is for example to be found in Russell's Analysis of Mind). According to the intellectualistic approach pure sensation is meaningless. Sensation receives its meaning and order from the intellect through interpretation, which is performed with the help of linguistic tools, i.e. words and sentences. Before being interpreted, sensation is not a picture or a representation, it is neither true nor false, neither an illusion nor knowledge; it does not tell us anything; it is a lifeless and order-less matter. But how can a thought (or a proposition) be compared with such a lifeless matter? This difficulty confronts the intellectualist, if on the one hand he admits the necessity of comparing thought with sense-perception, and on the other hand presupposes that we possess only intellectual and no immediate perceptual understanding of what we see and hear. In this paper I give a critical exposition of three attempts, made by Russell, Neurath and Wittgenstein, to solve this problem. The first attempt adheres to strict conventionalism, the second tends to naturalism and the third leads to an amended, very moderate version of conventionalism. This amended conventionalism looks at sense impressions as being a peculiar language, which includes primary symbols, i.e. symbols not founded on convention and not being in need of interpretation. ● Ernst Tugendhat, Phenomenology and language analysis. The paper, first published in German in 1970, by which Tugendhat gave a start to the German rediscovery of analytic philosophy. The author stages a confrontation between phenomenology and language analysis. He argues that language analysis does not differ from phenomenology as far as the topics dealt with are concerned; instead, both currents are quite different in method. The author argues that language-analytic philosophy does not simply lay out of the mainstream of transcendental philosophy, but that instead it challenges this tradition on the very level of foundations. The author criticizes the linguistic-analytic approach centred on the subject as well as any object-centred approach, while proposing inter-subjective understanding through language as the new universal framework. This is, when construed in so general terms, the same program of hermeneutics, though in a more basic version. ● Jürgen Habermas, Language game, intention and meaning. On a few suggestions by Sellars and Wittgenstein. The paper, first published in German in 1975, in which Habermas announces his own linguistic turn through a discovery of speech acts. In this essay the author wants to work out a categorical framework for a communicative theory of society; he takes Wittgenstein's concept of language game as a Leitfade and, besides, he takes advantage also of Wilfried Sellars's quasi-transcendental account of the genesis of intentionality. His goal is to single out the problems connected with a theory of consciousness oriented in a logical-linguistic sense. ● Zvie Bar-On, Isomorphism of speech acts and intentional states. This essay presents the problem of the formal relationship between speech acts and intentional states as an essential part of the perennial philosophical question of the relation between language and thought. I attempt to show how this problem had been dealt with by two prominent philosophers of different camps in our century, Edmund Husserl and John Searle. Both of them wrote extensively about the theory of intentionality. I point out an interesting, as it were unintended, continuity of their work on that theory. Searle started where Husserl left off 80 years earlier. Their meeting point could be used as the first clue in our search. They both adopted in effect the same distinction between two basic aspects of the intentional experience: its content or matter, and its quality or mode. Husserl did not yet have the concept of a speech act as contradistinguished from an intentional state. The working hypothesis, however, which he suggested, could be used as a second clue for the further elaboration of the theory. The relationship of the two levels, the mental and the linguistic, which remained for Husserl in the background only, became the cornerstone of Searle' s inquiry. He employed the speech act as the model and analysed the intentional experience by means of the conceptual apparatus of his own theory of speech acts. This procedure enabled him to mark out a number of parallelisms and correlations between the two levels. This procedure explains the phenomenon of the partial isomorphism of speech acts and intentional states. ● Roberta de Monticelli, Ontology. A dialogue among the linguistic philosopher, the naturalist, and the phenomenological philosopher. This paper proposes a comparison between two main ways of conceiving the role and scope of that fundamental part of philosophy (or of "first" philosophy) which is traditionally called "ontology". One way, originated within the analytic tradition, consists of two main streams, namely philosophy of language and (contemporary) philosophy of mind, the former yielding "reduced ontology" and the latter "neo-Aristotelian ontology". The other way of conceiving ontology is exemplified by "phenomenological ontology" (more precisely, the Husserlian, not the Heideggerian version). Ontology as a theory of reference ("reduced" ontology, or ontology as depending on semantics) is presented and justified on the basis of some classical thesis of traditional philosophy of language (from Frege to Quine). "Reduced ontology" is shown to be identifiable with one level of a traditional, Aristotelian ontology, namely the one which corresponds to one of the four "senses of being" listed in Aristotle's Metaphysics: "being" as "being true". This identification is justified on the basis of Franz Brentano's "rules for translation" of the Aristotelian table of judgements in terms of (positive and negative) existential judgments such as are easily translatable into sentences of first order predicate logic. The second part of the paper is concerned with "neo-Aristotelian ontology", i.e. with naturalism and physicalism as the main ontological options underlying most of contemporary discussion in the philosophy of mind. The qualification of such options as "neo-Aristotelian" is justified; the relationships between "neo-Aristotelian ontology" and "reduced ontology" are discussed. In the third part the fundamental tenet of "phenomenological ontology" is identified by the thesis that a logical theory of existence and being does capture a sense of "existing" and "being" which, even though not the basic one, is grounded in the basic one. An attempt is done of further clarifying this "more basic" sense of "being". An argument making use of this supposedly "more basic" sense is advanced in favour of a "phenomenological ontology". ● Kuno Lorenz, Analytic Roots in Dialogic Constructivism. Both in the Vienna Circle ad in Russell's early philosophy the division of knowledge into two kinds (or two levels), perceptual and conceptual, plays a vital role. Constructivism in philosophy, in trying to provide a pragmatic foundation - a knowing-how - to perceptual as well as conceptual competences, discovered that this is dependent on semiotic tools. Therefore, the "principle of method" had to be amended by the "principle of dialogue". Analytic philosophy being an heir of classical empiricism, conceptually grasping the "given", and constructive philosophy being an heir of classical rationalism, perceptually providing the "constructed", merge into dialogical constructivism, a contemporary development of ideas derived especially from the works of Charles S. Peirce (his pragmatic maxim as a means of giving meaning to signs) and of Ludwig Wittgenstein (his language games as tools of comparison for understanding ways of life). 7. Albrecht Wellmer, "Autonomy of meaning" and "principle of charity" from the viewpoint of the pragmatics of language. In this essay I present an interpretation of the principle of the autonomy of meaning and of the principle of charity, the two main principles of Davidson's semantic view of truth, showing how both principles may fit in a perspective dictated by the pragmatics of language. I argue that (I) the principle of the autonomy of meaning may be thoroughly reformulated in terms of the pragmatics of language, (ii) the principle of charity needs a supplement in terms of pragmatics of language in order to become really enlightening as a principle of interpretation. Besides, I argue that: (i) on the one hand, the fundamental thesis of Habermas on the pragmatic theory of meaning ("we understand a speech act when we know what makes it admissible") is correlated with the seemingly intentionalist thesis according to which we understand a speech act when we know what a speaker means; (ii) on the other hand, to say that the meaning competence of a competent speaker is basically a competence about a potential of reasons (or also of possible justifications) which is inherently connected with the meaning of statements, or with their use in utterances. ● Rüdiger Bubner, The convergence of analytic and hermeneutic philosophy This paper argues that the analytic philosophy does not exist, at least as understood by its original programs. Differences in the analytic camp have always been bigger than they were believed to be. Now these differences are coming to the fore thanks to a process of dissolution of dogmatism. Philosophical analysis is led by its own inner logic towards questions that may be fairly qualified as hermeneutic. Recent developments in analytic philosophy, e.g. Davidson, seem to indicate a growing convergence of themes between philosophical analysis and hermeneutics; thus, the familiar opposition of Anglo-Saxon and Continental philosophy might soon belong to history. The fact of an ongoing appropriation of analytical techniques by present-day German philosophers may provide a basis for a powerful argument for the unity of philosophizing, beyond its strained images privileging one technique of thinking and rejecting the remainder. Actual philosophical practice should take the dialogue between the two camps more seriously; in fact, the processes described so far are no danger to philosophical work. They may be a danger for parochial approaches to philosophizing; indeed, contrary to what happens in the natural sciences, Thomas Kuhn's "normal science" developing within the framework of one fixed paradigm is not typical for philosophical thinking. And in philosophy innovating revolutions are symptoms more of vitality than of crisis. ● Karl-Otto Apel, The impact of analytic philosophy on my intellectual biography. In my paper I try to reconstruct the history of my Auseinandersetzung mit - as I called it - "language-analytical" philosophy (including even Peircean semiotics) since the late Fifties. The heuristics of my study was predetermined by two main motives of my beginnings: the hermeneutic turn of phenomenology and the transformation of "transcendental philosophy" in the light of the "language a priori". Thus, I took issue with the early and the later Wittgenstein, logical positivism, and post-Wittgensteinian and post-empiricist philosophy of science (i.e. G.H. von Wright and the renewal of the "explanation vs understanding controversy" as well as the debate between Th. Kuhn and Popper/Lakatos); besides, with speech act theory and the debate about "transcendental arguments" since Strawson. The "pragmatic turn", started already by C.L. Morris and the later Carnap, led me to study also the relationship between Wittgensteinian "use" theory of meaning and of truth. This resulted on my side in something like a program of "transcendental semiotics", i.e. "transcendental pragmatics" and "transcendental hermeneutics". ● Ben-Ami Scharfstein, A doubt on both their houses: the blindness to non-western philosophies. The burden of my criticism is that contemporary European philosophers of all kinds have continued to think as if there were no true philosophy but that of the West. For the most part, the existentialists have been oblivious of their Eastern congeners; the hermeneuticians have yet to stretch their horizons beyond the most familiar ones; and the analysts remain unaware of the analyses and linguistic sensitivities of the ancient non-European philosophers. Briefly, ignorance still blinds almost all contemporary Western philosophers to the rich, variegated philosophical traditions outside of their familiar orbit. Both Continental and Anglo-Americans have lost the breadth of view that once characterized such thinkers as Herder and the Humboldts. The blindness that has resulted is not simply that of individual Western philosophers but of our whole, still parochial philosophical culture. (shrink)

RESUMO A bovinocultura sempre esteve atrelada ao desenvolvimento do Brasil e, pensando no avanço, as exigências da máxima eficiência nos sistemas de criação foi pautada na forma de como conseguir realizar a reprodução de bovinos com ênfase na eficiência econômica e reprodutiva. O objetivo deste trabalho é elucidar as principais biotecnologias que auxiliam na maior produtividade reprodutiva de bovinos. Dessa forma, o estudo foi realizado usando artigos do banco de dados do Google acadêmico e SciELO, além de livros do acervo (...) pessoal e sites oficiais. Com o manejo reprodutivo aplicado na bovinocultura, é possível identificar pontos a serem melhorados e implantação de práticas que auxiliam no incremento da eficiência reprodutiva como a estação de monta, que concentra a fertilização dos animais em uma determinada época do ano, o uso do índice de escore corporal, o qual consegue determinar a viabilidade da vaca a ser fertilizada, e a identificação da idade a puberdade, na qual a novilha com 60% de peso vivo quando adulta pode estar apta para reprodução, indicando que a nutrição é um fator importante para reduzir o intervalo entre partos, bem como na indução da precocidade, que ainda pode ser maximizada por uso de bioestimuladores. Assim como a implantação do uso de biotecnologias, que podem adicionar aos planteis, indivíduos geneticamente superiores, saudáveis e eficientes. Dentre as biotecnologias, a inseminação artificial é a mais usada no Brasil, com capacidade de fertilizar vacas com sêmen de touros de genética superior, nacional ou importado. Podem ser citadas ainda as técnicas de transferência de embriões e produção in vitro de embriões como tecnologias a serviço do desenvolvimento da eficiência reprodutiva. A utilização de protocolos hormonais no ciclo estral objetiva a sincronização do estro das vacas para facilitar o emprego das biotecnologias. São vários os protocolos usados para essa finalidade, sendo Ovsynch a base de GnRH e prostaglandina com até 50% de eficácia, protocolos à base de estradiol e progesterona com eficácia de até 86,6%, e protocolos que usam gonadotrofina coriônica equina (eCG), indicados para animais magros por condicionar maior diâmetro folicular, o qual é relacionado com aumento na taxa de prenhez. Dessa maneira, as práticas e tecnologias citadas neste estudo são usadas na reprodução assistida de bovinos. PALAVRAS-CHAVE: Criopreservação. Estro. Gestação. Hipófise. Nutrição. ABSTRACT Cattle farming has always been linked to Brazil’s development and, thinking about advancement, the requirements for maximum efficiency in breeding systems was based on how to achieve the reproduction of cattle with an emphasis on economic and reproductive efficiency. The objective of this work is to elucidate the main biotechnologies that help in the greater reproductive productivity of cattle. Thus, the study was done using articles from the Academic Google and SciELO databases, as well as books from the personal collection and official websites. With the reproductive management applied in cattle farming, it is possible to identify points to be improved and implement practices that help to increase reproductive efficiency, such as the breeding season, which concentrates the fertilization of animals at a certain time of year, use of the body score index, which can determine the viability of the cow to be fertilized, identification of age at puberty, in which the heifer with 60% live weight as an adult may be suitable for reproduction, indicating that nutrition is an important factor in reducing the interval between births, as well as in inducing precocity, which can still be maximized by the use of biostimulators. As well as the implementation of the use of biotechnology, which can add genetically superior, healthy and efficient individuals to the breeding stock. Among the biotechnologies, artificial insemination is the most used in Brazil, with the capacity to fertilize cows with superior genetic bull semen, whether national or imported. Embryo transfer techniques and in vitro embryo production can also be cited as technologies in the service of the development of reproductive efficiency. The use of hormonal protocols in the estrous cycle aims at synchronizing the estrus of cows to facilitate the use of biotechnologies. There are several protocols used for this purpose, with Ovsynch being based on GnRH and prostaglandin with up to 50% efficacy, protocols based on estradiol and progesterone with efficacy of up to 86.6%, and protocols that use equine chorionic gonadotropin (eCG), indicated for lean animals because they condition larger follicular diameter, which is related to an increase in the pregnancy rate. Thus, the practices and technologies mentioned in this study can help the assisted reproduction of cattle. KEYWORDS: Cryopreservation. 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ABSTRACT In Consciousness and Fundamental Reality, Philip Goff argues that the case against physicalist views of consciousness turns on ‘Phenomenal Transparency’, roughly the thesis that phenomenal concepts reveal the essential nature of phenomenal properties. This paper considers the argument that Goff offers for Phenomenal Transparency. The key premise is that our introspective judgments about current conscious experience are ‘Super Justified’, in that these judgments enjoy an epistemic status comparable to that of simple mathematical judgments, and a better epistemic status than (...) run of the mill perceptual judgments. After presenting the key ideas in the ‘Super Justification Argument’, I distinguish two Super Justification theses, which vary according to the kind of introspective judgments that they take to be Super Justified. I argue that Goff’s case requires ‘Strong Super Justification’, according to which a wide range of introspective judgments about conscious experience are Super Justified. Unfortunately, it turns out that Strong Super Justification is implausible and not well-supported by examples. In contrast, a weaker Super Justification thesis does not require anything like Phenomenal Transparency and, indeed, can be explained by physicalistic accounts of phenomenal concepts. (shrink)

According to phenomenal transparency, phenomenal concepts are transparent where a transparent concept is one that reveals the nature of that to which it refers. What is the connection between phenomenal transparency and our concept of a subject of experience? This paper focuses on a recent argument, due to Philip Goff, for thinking that phenomenal transparency entails transparency about subjecthood. The argument is premissed on the idea that subjecthood is related to specific phenomenal properties as a determinable of more specific determinates. (...) I argue that the argument fails, which opens the door for one to endorse phenomenal transparency while denying transparency about the concept of a subject of experience. I draw out the consequences of this for certain versions of the combination problem for panpsychist metaphysics and moreover argue that rejecting the transparency of subjecthood does not undermine anti-physicalist arguments premissed on considerations relating to phenomenal transparency. (shrink)

I defend an account of sexual orientation, understood as a reflexive disposition to be sexually attracted to people of a particular biological Sex or Sexes. An orientation is identified in terms of two aspects: the Sex of the subject who has the disposition, and whether that Sex is the same as, or different to, the Sex to which the subject is disposed to be attracted. I explore this account in some detail and defend it from several challenges. In doing so, (...) I provide a theoretical framework that justifies our continued reference to Sex-directed sexual orientation as an important means of classifying human subjects. (shrink)

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

In Morris I presented in outline a new interpretation of the famous ‘substance argument’ in Wittgenstein’s Tractatus. The account I presented there gave a distinctive view of Wittgenstein’s main concerns in the argument, but did not explain in detail how the argument works: how its steps are to be found in the text, and how it concludes. I remain convinced that the interpretation I proposed correctly identifies the main concerns which lie behind the argument. I return to the argument (...) here in order to elaborate in fuller detail the relation between those concerns and the actual course of the text. (shrink)

The acceptance of causal closure has had a profoundly limiting effect on the philosophical treatment of sui generis mental causation in recent decades. Philosophical treatments of special divine action have been likewise hampered by a widespread commitment to closure. If fundamental reality is as closure tells us it is, then nonphysical minds—human and divine— are either causally impotent or redundant. In this paper, I reject this limitation as baseless. Specifically, I will show how Hempel’s dilemma poses a far greater challenge (...) when applied to a causal closure principle than it did to the task of defining physicalism. Reponses to the dilemma can be used to disambiguate closure, but not without significant cost. In light of Hempel’s dilemma, there is no conception of closure that can do all of the following: rule out sui generis mental causation, have a reasonable chance of being true, and avoid problematic circularity. At the end of the day, I maintain that closure, properly understood, is, or ought to be, just one methodological stance among many. If this is correct, it is a stance that a theist can freely reject. (shrink)

We develop a reading of Moore’s “Proof of an External World” that emphasizes the connections between this paper and Moore’s earlier concerns and strategies. Our reading has the benefit of explaining why the claims that Moore advances in “Proof of an External World” would have been of interest to him, and avoids attributing to him arguments that are either trivial or wildly unsuccessful. Part of the evidence for our view comes from unpublished drafts which, we believe, contain important clues concerning (...) Moore’s aims and intent. While our approach to PEW may be classified alongside other broadly "metaphysical" readings, we believe that a proper recognition of the continuity in Moore’s philosophical concerns and strategies across his philosophical career shows that the customary distinction between "epistemological" and "metaphysical" interpretative approaches to PEW is at best superficial. (shrink)

In 2022, at an interdisciplinary conference on Creation and the Imago Dei, Biola psychologist Liz Hall posed a powerful challenge to the philosophers and theologians in the room. In the face of the “already and not yet” nature of Christian theology, she put forth the need for a “theology of tension.” Over and over again, while reading Biblical Philosophy, I was reminded of this challenge. The features Johnson puts forth as emblematic of Hebraic Philosophy can help in this respect, in (...) two clear ways: First, retrospectively, Johnson’s categories are useful for diagnosing both the philosophical missteps targeted by critiques of theodicy and the features held in common by some of the more successful accounts. Second, going forward, the convictions and modes of argument central to Hebraic philosophy may help guide future philosophical responses to suffering. In general, I believe that the philosophical problems related to suffering are especially well-suited to responses that are pixelated, networked, mysterianist, creationist, transdemographic, and ritualist. Perhaps Hebraic philosophy can succeed where Hellenist philosophy has struggled: in addressing the tension that arises from the experience of suffering in a world governed by a loving, providential, sovereign God. While I am largely in favor of Johnson’s Hebraic philosophy, I will conclude by breaking from his view in one important respect. Johnson presents the Biblical view as substantially contrasting with the correspondence theory affirmed by many contemporary philosophers. I will end by pushing back on this claim. On Johnson’s own account, the Hebraic notion of truth is determined with reference to the divinely designed order. I propose that we understand the Hebraic notion of truth as degrees of correspondence to this divinely ordered, absolute reality. (shrink)

The concept of truthmaking, the idea that when a statement is true, there is typically something about the world in virtue of which it is true, has garnered much interest in recent metaphysics. Often, the motivation has been the thought that truthmaking can provide a new perspective on an important issue. This paper evaluates the claim that truthmaking can play a substantive role in defining an unproblematic notion of emergence. For despite playing an important role in philosophical discourse over the (...) past 100 years, it has often been thought that there is something mysterious about the notion of emergence. It has recently been argued, however, that once emergent properties are characterized as those that, while “ontologically dependent” are yet needed as truthmakers emergence and emergent properties prove unproblematic. In response, I argue that there is reason to doubt that truthmaking can play an important role in formulating an unproblematic yet recognizable notion of emergence. I argue that it is consistent with truthmaking being unable to play a substantive role in emergentism that truthmaking can play a more significant role in characterizing an attractive middle ground between reductive and nonreductive physicalism. (shrink)

Interested in art, we tend to be interested in works of art. We seem to encounter works of art all the time, and—setting aside certain relatively abstruse problems in ontology—we seem to have little difficulty in recognizing them for what they are. That there are works of art seems obvious and unproblematic. Quite so, I think. But reflection on what has to be the case if there are to be works of art shows that some quite demanding conditions have to (...) be met. Some will find those conditions too demanding: if I am right, that means that they should not admit that there are any works of art, and they will have to give some other account of what might be involved when we think we are dealing with a work of art. For myself, I think the conditions are not too demanding: their interest comes in what they show us about the nature of artistic ‘media’, and about what is involved in being a great artist. (shrink)

Jaegwon Kim argued that nonreductive physicalism faces the “exclusion problem” for higher-level causation, mental causation in particular. Roughly, the charge is that given the presumptive ubiquity of physical causation, there cannot be irreducible mental causes for physical effects. Since there are mental causes, Kim concluded that nonreductive physicalism should be rejected in favor of a more reductionist alternative according to which mental causes are just physical causes differently described. But why should mental causes be “excluded” in this way? Unfortunately, Kim (...) had less to say about this than one might expect. After reviewing some of Kim’s proposals, I suggest that the exclusion problem should be premised on nothing more or less than Occamist, simplicity-based considerations. I apply this conception of the exclusion problem to some prominent responses to Kim’s critique of nonreductive physicalism and argue that this conception mandates reconsidering the success of these responses. (shrink)

Erik Wielenberg recently invoked the parent-child analogy in an argument against Christian theism. The argument relies on the claim that a loving parent would never allow her child to feel abandoned in the midst of what feels like gratuitous suffering. In this paper, I offer three clear counterexamples to Wielenberg’s central premise. At the same time, a successful counterexample does not a robust theology of suffering make. To that end, and with a careful eye towards anti-theodical concerns, I defend the (...) need for a more proactive Christian philosophical examination of the role of suffering in a meaningful life. (shrink)

In this dissertation, I examine the implications of the problem of mental causation and what David Chalmers has dubbed the “ hard problem of consciousness” for competing accounts of the mind. I begin, in Chapter One, with a critical analysis of Jaegwon Kim’s Physicalism, or Something Near Enough. (2005) There, I maintain that Kim’s ontology cannot adequately address both the problem of mental causation and the “ hard problem of consciousness.” In Chapter Two, I examine the causal pairing problem for (...) substance dualism. I demonstrate both that the substance dualist can respond to the argument at no great cost, and that the pairing problem applies, with equal force, to the irreducible qualia posited on Kim’s account. Chapters Three and Four are devoted to what I take to be the central argument against any kind of dualism: the causal exclusion argument. In Chapter Three, I examine dualistic responses to the exclusion argument that grant the causal closure of the physical world. I note that these responses, though technically adequate, are nevertheless theoretically unpalatable. In addition to requiring the dualist to adopt unconventional attitudes towards causation, responses of this variety also have the unfortunate result of rendering libertarian freedom impossible. Finally, in Chapter Four, I turn my attention to the question of causal closure. I maintain that the causal closure of the physical world, though widely affirmed, is nevertheless extraordinarily difficult to support. In light of Hempel’s Dilemma, causal closure is either false, compatible with dualistic interaction, or unacceptably stipulative. There is, I maintain, no causal closure principle up to the tasks required by the causal exclusion argument. For that reason, I conclude that the dualist ought not to worry about causal closure. (shrink)

The mind-brain identity theory, the thesis that sensations are identical with properties or processes of the brain, was introduced into contemporary discussion by U.T. Place, Herbert Feigl, and J.J.C Smart in the 1950s. Despite its widespread rejection in the following decades, the identity theory has received several carefully articulated defenses in recent years. Aside from developing novel responses to well-known arguments against the identity theory, contemporary identity theorists have argued that the epistemological resources available to support the adoption of identities (...) are more plentiful than has often been supposed; further, they have argued that mind-brain identities allow for the resolution of otherwise intractable explanatory puzzles about the phenomenal properties of experience. From an epistemological perspective, identity theorists have thus argued that a central reason for believing theoretical identities—both mind-brain identities as well as more mundane identities such as water = H2O—stems from the explanatory power that they confer. Yet from an explanatory perspective, identity theorists have maintained that identities cannot themselves be explained; indeed, they have maintained that it is hardly intelligible to request an explanation for an identity. This paper considers these ideas draws out an important tension between them. The central claim is that insofar as identity theorists insist on the explanatorily efficacy of identities, they should concede that there is a good sense in which theoretical identities can be explained. However, it is moreover argued that this concession is not especially problematic and, indeed, ought to be welcomed by identity theorists. (shrink)

In this dissertation I examine the ontological and systematic basis of Hegel’s social and political philosophy. I argue that the structures of the will, discussed in paragraphs five through seven of the Philosophy of Right, present the key for understanding the goal and the argumentative structure of that work. Hegel characterizes the will in terms of the oppositions between the universal and the particular, the infinite and the finite, and the indeterminate and the determinate. Ultimately, he argues that we must (...) grasp the will as the unity of these oppositional moments. The Philosophy of Right presents an extended attempt to grasp this unity. -/- In order to central problem presented by the structure of the will, I argue that we must first recognize the will as the highest instantiation of the more general structures that constitute the notion. On my interpretation, the term ‘notion’ designates Hegel’s doctrine of substance. More specifically, this term presents his conception of substance in terms of categories normally associated with human subjectivity, in terms of representation and purposive action. -/- The will presents the highest or truest instantiation of the notion. Various notions can be ranked along a spectrum in accordance with their degree of success at resolving the basic problem facing all objects – namely the problem of integrating or essentially relating identity and difference through self-constituting activity. The unification of identity and difference presents the central problem or paradox of Hegel’s philosophy. It is a paradox that takes many forms. In this dissertation, I show how change, the structure of judgment, and the nature of the object all exhibit this paradox. I also show how Hegel’s doctrine of the notion develops as a direct response to this paradox. Additionally, I argue that Hegel’s account of the structure of the will – as the unity of the universal and the particular, the unity of the infinite and the finite, and the unity of the indeterminate and the determinate – presents the highest manifestation of the paradox that arises when we seek to explain the unity of identity and difference. (shrink)

My topic is a certain view about mental images: namely, the ‘Multiple Use Thesis’. On this view, at least some mental image-types, individuated in terms of the sum total of their representational content, are potentially multifunctional: a given mental image-type, individuated as indicated, can serve in a variety of imaginative-event-types. As such, the presence of an image is insufficient to individuate the content of those imagination-events in which it may feature. This picture is argued for, or (more usually) just assumed (...) to be true, by Christopher Peacocke, Michael Martin, Paul Noordhof, Bernard Williams, Alan White, and Tyler Burge. It is also presupposed by more recent authors on imagination such as Amy Kind, Peter Kung and Neil Van Leeuwen. I reject various arguments for the Multiple Use Thesis, and conclude that instead we should endorse SINGLE: a single image-type, individuated in terms of the sum total of its intrinsic representational content, can serve in only one imagination event-type, whose content coincides exactly with its own, and is wholly determined by it. Plausibility aside, the interest of this thesis is also in its iconoclasm, as well as the challenge it poses for the diverse theories that rest on the truth of the Multiple Use Thesis. (shrink)

Against the backdrop of these works (Mitchell/Snyder and others), we propose an analysis of films with and about blind or visually disabled individuals that aims at exploring different modes of world perception. In our view, such an examination should not only discuss the question of “giving voice” and visibility to those who were formerly only represented in or by the media, or the fact that films belonging to what might be considered a “new disability documentary cinema” are dedicated to the (...) experience of disability from the point of view of those who deal with it. Rather, we examine films that do not restrict their field of vision to institutional context as cultural productions. These films allow the viewer to get to know different practices of seeing in the daily life of both blind or visually disabled and sighted people. In approaching these productions, we are interested in focusing on how the audio-visual regimes produce and structure our visual experience, translate it into a filmic grammar and thus not only create filmic patterns of blind perception but, at the same time, the cinematographic aesthetic of a so-called normal sightedness. (shrink)

Incompatibilists believe free will is impossible if determinism is true, and they often claim that this view is supported by ordinary intuitions. We challenge the claim that incompatibilism is intuitive to most laypersons and discuss the significance of this challenge to the free will debate. After explaining why incompatibilists should want their view to accord with pretheoretical intuitions, we suggest that determining whether incompatibilism is in fact intuitive calls for empirical testing. We then present the results of our studies, which (...) put significant pressure on the claim that incompatibilism is intuitive. Finally, we consider and respond to several potential objections to our approach. (shrink)

Philosophers working in the nascent field of ‘experimental philosophy’ have begun using methods borrowed from psychology to collect data about folk intuitions concerning debates ranging from action theory to ethics to epistemology. In this paper we present the results of our attempts to apply this approach to the free will debate, in which philosophers on opposing sides claim that their view best accounts for and accords with folk intuitions. After discussing the motivation for such research, we describe our methodology of (...) surveying people’s prephilosophical judgments about the freedom and responsibility of agents in deterministic scenarios. In two studies, we found that a majority of participants judged that such agents act of their own free will and are morally responsible for their actions. We then discuss the philosophical implications of our results as well as various difficulties inherent in such research. (shrink)

Much of the recent philosophical discussion about free will has been focused on whether compatibilists can adequately defend how a determined agent could exercise the type of free will that would enable the agent to be morally responsible in what has been called the basic desert sense :5–24, 1994; Fischer in Four views on free will, Wiley, Hoboken, 2007; Vargas in Four views on free will, Wiley, Hoboken, 2007; Vargas in Philos Stud, 144:45–62, 2009). While we agree with Derk Pereboom (...) and others that the compatibilist’s burden should be properly understood as providing a compelling account of how a determined agent could be morally responsible in the basic desert sense, the exact nature of this burden has been rendered somewhat unclear by the fact that there has been no definitive account given as to what the basic desert sense of moral responsibility amounts to. In Sect. 1 we set out to clarify the compatibilist’s burden by presenting our account of basic desert moral responsibility—which we call retributivist desert moral responsibility for purposes of clarity—and explain why it is of central philosophical and practical importance to the free will debate. In Sect. 2 we employ a thought experiment to illustrate the kind of difficulty that compatibilists of any stripe are likely to encounter in attempting to explain how determined agents can exercise the kind of free will needed for retributivist desert moral responsibility. (shrink)

Plato’s Socrates holds that we always have reason to be just, since being just is essential for living a happy and successful life. In Book II of Plato’s Republic, Socrates’ main interlocutor, Glaucon, raises a vivid and powerful challenge to this claim. He presents the case of Gyges, a Lydian shepherd who possesses a ring that gives him the power of invisibility. Glaucon’s contention is that Gyges does not have reason to be just in this circumstance, since being just will (...) not promote his happiness. Thus, the argument poses the following challenge: what reason do we have to be just, particularly in circumstances where we can get away with injustice? In this essay, we describe Glaucon’s challenge, highlight its similarity to challenges offered by other skeptical figures in the history of philosophy, namely, Hobbes’ Foole and Hume’s sensible knave, and present three broad lines of response. (shrink)

This paper concerns the familiar topic of whether we can have genuinely emotional responses such as pity and fear to characters and situations we believe to be fictional1. As is well known, Kendall Walton responds in the negative (Walton (1978); (1990): 195-204 and Chapter 7; (1997)). That is, he is an ‘irrealist’ about emotional responses to fiction (the term is Gaut’s (2003): 15), arguing that such responses should be construed as quasiemotions (Walton (1990): 245), of which their possessor imagines that (...) they are genuine emotions. This is not to deny that an experience in response to a fiction may have a phenomenology very like a given emotion, but to insist that, nonetheless, such responses are not real instances of the emotions which they resemble (Walton (1997)). So, in his most famous example, Charles, who experiences fear-like emotion in relation to a film which depicts the approach of evil slime, does not, despite appearances, experience genuine fear towards the slime, but only quasi-fear (Walton (1990): 195-204)2. Walton’s view presupposes the following view about the nature of emotion3. (shrink)

This is a concordance of page numbers in the following editions of Merleau-Ponty's Phenomenology of Perception: English editions prior to the Routledge Classics 2002; Routledge Classics edition, with the new pagination; the French edition from Gallimard, prior to 2005; the 2e edition from Gallimard, 2005, with new pagination.

In the pedagogy of Pancasila-based State, the Church recognizes the existence and function of State as the instrument of God to prevent/punish evil and strive for justice of all people. Church and state relationships inherently contain potential conflicts. This is because both the Church and State have a thorough claim on human life, in the sense that all the facets of human life have a spiritual and political dimension. The tension of the relationship between Church and State should not be (...) extinguished by subordinating one to the other, both in the form of „Church-State‟ and „State-Church‟. Therefore, in addition to rejecting totalitarianism and authoritarianism, Church and State must also reject theocracy, ecclesiocracy and a secular State. Responsibilities of the State‟s responsibility to the Church are mutual responsibilities and reciprocal cooperation and compatible with the pedagogy of Pancasila-based State in Indonesia, while the responsibility of the Church to the State is not mutual responsibilities and reciprocal cooperation, but asymmetric (being-for not being-with). (shrink)

Philosophers often suggest that their theories of free will are supported by our phenomenology. Just as their theories conflict, their descriptions of the phenomenology of free will often conflict as well. We suggest that this should motivate an effort to study the phenomenology of free will in a more systematic way that goes beyond merely the introspective reports of the philosophers themselves. After presenting three disputes about the phenomenology of free will, we survey the (limited) psychological research on the experiences (...) relevant to the philosophical debates and then describe some pilot studies of our own with the aim of encouraging further research. The data seem to support compatibilist descriptions of the phenomenology more than libertarian descriptions. We conclude that the burden is on libertarians to find empirical support for their more demanding metaphysical theories with their more controversial phenomenological claims. (shrink)

Signing Ceremony of MOU on Professional Legal Diploma, Government of Dubai 2020.

Jordan agreed to extensive liberalization undertakings under the General Agreement on Trade in Services (“GATS”) that would open some sectors that were previously closed or restricted to foreign suppliers and investors. It undertook horizontal commitments in cross-border movement of individuals and commercial presence covering all types of services.

The veil of ignorance argument was used by John C. Harsanyi to defend Utilitarianism and by John Rawls to defend the absolute priority of the worst off. In a recent paper, Lara Buchak revives the veil of ignorance argument, and uses it to defend an intermediate position between Harsanyi's and Rawls' that she calls Relative Prioritarianism. None of these authors explore the implications of allowing that agent's behind the veil are averse to ambiguity. Allowing for aversion to ambiguity---which is both (...) the most commonly observed and a seemingly reasonable attitude to ambiguity---however supports a version of Egalitarianism, whose logical form is quite different from the theories defended by the aforementioned authors. Moreover, it turns out that the veil of ignorance argument neither supports standard Utilitarianism nor Prioritarianism unless we assume that rational people are insensitive to ambiguity. (shrink)

Both Philip and Andrew are philosophy students whose interests converge around the philosophy of technology broadly understood. Philip's interest is specifically aimed toward the ethics of Transhumanism and depictions of Transhumanism in works of fiction. On the other hand, Andrew finds himself more focused on religious behavior in the technological world. While the two perspectives might not seem that close, there is certain to be an overlap in Andrew and Philip's shared understanding of how technological phenomena play a crucial role (...) concerning religion and society. (shrink)

In this field questions arise which are certainly difficult; but as I listened last time to members of the group, I felt that the main difficulty perhaps lay in determining precisely what questions we are trying to answer. I have the conviction that if we could only say clearly what the questions are, the answers to them might not appear so elusive. So I have begun with a simple list of questions about discretion which in one form or another were, (...) as it seemed to me, expressed by the group last time. I may indeed have omitted something and inserted something useless: if so, no doubt I shall be informed of this later. The central questions then seem to me to be the following: 1. What is discretion, or what is the exercise of discretion? 2. Under what conditions and why do we in fact accept or tolerate discretion in a legal system? 3. Must we accept discretion or tolerate discretion, and if so, why? 4. What values does the use of discretion menace, and what values does it maintain or promote? 5. What can be done to maximize the beneficial operation of the use of discretion and to minimize any harm that it does? (shrink)

A moderately risk averse person may turn down a 50/50 gamble that either results in her winning $200 or losing $100. Such behaviour seems rational if, for instance, the pain of losing $100 is felt more strongly than the joy of winning $200. The aim of this paper is to examine an influential argument that some have interpreted as showing that such moderate risk aversion is irrational. After presenting an axiomatic argument that I take to be the strongest case for (...) the claim that moderate risk aversion is irrational, I show that it essentially depends on an assumption that those who think that risk aversion can be rational should be skeptical of. Hence, I conclude that risk aversion need not be irrational. (shrink)

According to the orthodox treatment of risk preferences in decision theory, they are to be explained in terms of the agent's desires about concrete outcomes. The orthodoxy has been criticised both for conflating two types of attitudes and for committing agents to attitudes that do not seem rationally required. To avoid these problems, it has been suggested that an agent's attitudes to risk should be captured by a risk function that is independent of her utility and probability functions. The main (...) problem with that approach is that it suggests that attitudes to risk are wholly distinct from people's (non-instrumental) desires. To overcome this problem, we develop a framework where an agent's utility function is defined over chance propositions (i.e., propositions describing objective probability distributions) as well as ordinary (non-chance) ones, and argue that one should explain different risk attitudes in terms of different forms of the utility function over such propositions. (shrink)

This classic collection of essays, first published in 1968, represents H.L.A. Hart's landmark contribution to the philosophy of criminal responsibility and punishment. Unavailable for ten years, this new edition reproduces the original text, adding a new critical introduction by John Gardner, a leading contemporary criminal law theorist.

Catastrophic risk raises questions that are not only of practical importance, but also of great philosophical interest, such as how to define catastrophe and what distinguishes catastrophic outcomes from non-catastrophic ones. Catastrophic risk also raises questions about how to rationally respond to such risks. How to rationally respond arguably partly depends on the severity of the uncertainty, for instance, whether quantitative probabilistic information is available, or whether only comparative likelihood information is available, or neither type of information. Finally, catastrophic risk (...) raises important ethical questions about what to do when catastrophe avoidance conflicts with equity promotion. (shrink)

The Precautionary Principle (PP) is an influential principle of risk management. It has been widely introduced into environmental legislation, and it plays an important role in most international environmental agreements. Yet, there is little consensus on precisely how to understand and formulate the principle. In this paper I prove some impossibility results for two plausible formulations of the PP as a decision-rule. These results illustrate the difficulty in making the PP consistent with the acceptance of any trade-offs between catastrophic risks (...) and more ordinary goods. (shrink)

The way that nonhuman animals and other nonhuman sentient beings are portrayed in the Christian-based Harry Potter series, C. S. Lewis's Narnia series, and Tolkien's Middle Earth stories is discussed from a Christian animal liberationist perspective.Middle Earth comes closest to a liberationist ideal, in that vegetarianism is connected with themes of power, healing, and spirituality. Narnia could be described as a more enlightened welfarist society where extremes of animal cruelty are frowned upon, but use of animals for food is acceptable. (...) In contrast, the more recent Harry Potter series portrays a less enlightened attitude toward human and nonhuman animals. Animals are treated merely as ends, vegetarianism is unheard of, and the view that even iconic species have intrinsic worth is ridiculed. (shrink)

Dr Peter Sjöstedt-H reviews Dr Andrew R. Gallimore's book, Alien Information Theory. -/- This was published on PsyPressUK on 13 June 2019.

It has recently been argued that indeterminacy and indeterminism make most ordinary counterfactuals false. I argue that a plausible way to avoid such counterfactual skepticism is to postulate the existence of primitive modal facts that serve as truth-makers for counterfactual claims. Moreover, I defend a new theory of ‘might’ counterfactuals, and develop assertability and knowledge criteria to suit such unobservable ‘counterfacts’.

What role does the wild duck play in Ibsen's famous drama? I argue that, besides mirroring the fate of the human cast members, the duck is acting as animal subject in a quasi-experiment, conducted in a private setting. Analysed from this perspective, the play allows us to discern the epistemological and ethical dimensions of the new scientific animal practice (systematic observation of animal behaviour under artificial conditions) emerging precesely at that time. Ibsen's play stages the clash between a scientific and (...) a romantic understanding of animals that still constitutes the backdrop of most contemporary debates over animals in research. Whereas the scientific understanding reduces the animal's behaviour, as well as its environment, to discrete and modifiable elements, the romantic view regards animals as being at one with (or violently disconnected from) their natural surroundings. (shrink)

An exploration into the reciprocity between Nietzsche's drug use and his philosophy.

"Gok kubbede kalan ancak hos seda'dir" deyimi dogrudur. "Su ustune yazi yazmaya" esittir. Dusunceleri bekletmeden duzenli olarak kayitlamak geregi, surekli okumak; okunanlari anlamak ve anlatmak aliskanligi kadar onemlidir. Neresinden bakilirsa bakilsin, deney ve dusunce yolu ile birikmis bilgiler kagida aktarilmaz, basilip yayinlanmaz ise, eninde sonunda kaybolup gider. "Yeni Dunya'yi yeniden kesfetmek" gibi, yeni bastan degisik kisilerce durmadan "yaratilmalari" gerekir. Bu da, bir toplum icin, cok yuksek giderli bir kayiptan baska birsey degildir. Bu gorus'un incelenmesi, bu kitabin icindeki bildirilerde ele alinmaktadir. (...) Sozu edilen bildiriler 1982 ile 1992 yillari arasinda kagida dokulmus, bir bolumu de bu sure icinde Asya, Avrupa ve Amerika'da yayinlanmakta olan degisik dergilerde yer almistir. Daha once basilmis bildiriler, birbirlerini tamamlayici olmalari bakimindan ve icinde yayinlandiklari dergi ve kitaplarin tumunun her kitaplikta bulunmayabilecegi de goz onunde tutularak, bugun'e dek basilmamis olanlarla biraraya getirilmistir. (shrink)

A mildly chronological overview of the philosophers who may have been inspired by the use of psychoactive chemicals, inc. Plato, de Quincey, Davy, Schopenhauer, Nietzsche, James, Bergson, Benjamin, Jünger, Paz, Marcuse, Sartre, Foucault; and a mention of the Outsight project. -/- This article was based on a talk given for the University of Exeter Philosophy Society and at the ICPR2016 conference.

Part of a book symposium for Peter Langland-Hassan's Explaining Imagination (2020).

This public article presents three arguments for the plausibility of panpsychism: the view that sentience is a fundamental and ubiquitous element of actuality. Thereafter is presented a brief exploration of why panpsychism has been spurned. The article was commissioned by High Existence. -/- – Introduction – 1. The Genetic Argument – 2. The Abstraction Argument – 3. The Inferential Argument – Why Panpsychism is Spurned – End Remarks.

The development of possible worlds semantics for modal claims has led to a more general application of that theory as a complete semantics for various formal and natural languages, and this view is widely held to be an adequate (philosophical) interpretation of the model theory for such languages. We argue here that this view generates a self-referential inconsistency that indicates either the falsity or the incompleteness of PWS.