In the literature of collective intentions, the ‘we-intentions’ that lie behind cooperative actions are analysed in terms of individual mental states. The core forms of these analyses imply that all Nash equilibrium behaviour is the result of collective intentions, even though not all Nash equilibria are cooperative actions. Unsatisfactorily, the latter cases have to be excluded either by stipulation or by the addition of further, problematic conditions. We contend that the cooperative aspect of collective intentions is not a property of (...) the intentions themselves, but of the mode of reasoning by which they are formed. We analyse collective intentions as the outcome of team reasoning, a mode of practical reasoning used by individuals as members of groups. We describe this mode of reasoning in terms of formal schemata, discuss a range of possible accounts of group agency, and show how existing theories of collective intentions fit into this framework. (shrink)

In this paper I make the case for a feminist hinge epistemology in three steps. My first step is to explain hinge epistemologies as contemporary epistemologies that take Wittgenstein’s work in On Certainty as their starting point. My second step is to make three criticisms of this literature as it currently stands. My third step is to introduce feminist epistemologies, which argue that social factors like race and gender affect what different people and groups justifiably believe, and argue that developing (...) a feminist hinge epistemology is both plausible and desirable. (shrink)

According to Duncan Pritchard, there are two kinds of radical sceptical problem; the closure-based problem, and the underdetermination-based problem. He argues that distinguishing these two problems leads to a set of desiderata for an anti-sceptical response, and that the way to meet all of these desiderata is by supplementing a form of Wittgensteinian contextualism with disjunctivist views about factivity. I agree that an adequate response should meet most of the initial desiderata Pritchard puts forward, and that some version of Wittgensteinian (...) contextualism shows the most promise as a starting point for this, but I argue, contra Pritchard, that the addition of disjunctivism is unnecessary and potentially counter-productive. If we draw on lessons from Michael Williams's inferential contextualism then it is both possible, and preferable, to meet the most important of Pritchard's desiderata, undercutting both closure-based and underdetermination-based sceptical problems in a unified way, without the need to resort to disjunctivism. (shrink)

A framing effect occurs when an agent's choices are not invariant under changes in the way a decision problem is presented, e.g. changes in the way options are described (violation of description invariance) or preferences are elicited (violation of procedure invariance). Here we identify those rationality violations that underlie framing effects. We attribute to the agent a sequential decision process in which a “target” proposition and several “background” propositions are considered. We suggest that the agent exhibits a framing effect if (...) and only if two conditions are met. First, different presentations of the decision problem lead the agent to consider the propositions in a different order (the empirical condition). Second, different such “decision paths” lead to different decisions on the target proposition (the logical condition). The second condition holds when the agent's initial dispositions on the propositions are “implicitly inconsistent,” which may be caused by violations of “deductive closure.” Our account is consistent with some observations made by psychologists and provides a unified framework for explaining violations of description and procedure invariance. (shrink)

Trolley problems have been used in the development of moral theory and the psychological study of moral judgments and behavior. Most of this research has focused on people from the West, with implicit assumptions that moral intuitions should generalize and that moral psychology is universal. However, cultural differences may be associated with differences in moral judgments and behavior. We operationalized a trolley problem in the laboratory, with economic incentives and real-life consequences, and compared British and Chinese samples on moral behavior (...) and judgment. We found that Chinese participants were less willing to sacrifice one person to save five others, and less likely to consider such an action to be right. In a second study using three scenarios, including the standard scenario where lives are threatened by an on-coming train, fewer Chinese than British participants were willing to take action and sacrifice one to save five, and this cultural difference was more pronounced when the consequences were less severe than death. (shrink)

The diagnostic category of borderline personality disorder (BPD) has come under increasing criticism in recent years. In this paper, we analyze the role and impact of epistemic injustice, specifically testimonial injustice, in relation to the diagnosis of BPD. We first offer a critical sociological and historical account, detailing and expanding a range of arguments that BPD is problematic nosologically. We then turn to explore the epistemic injustices that can result from a BPD diagnosis, showing how they can lead to experiences (...) of testimonial injustice which impede patient engagement in meaning-making activities, thereby undermining standard therapeutic goals. We conclude by showing how our arguments bolster ongoing efforts to replace the diagnostic category of BPD with alternatives such as complex post-traumatic stress disorder. (shrink)

Feminist epistemologies hold that differences in the social locations of inquirers make for epistemic differences, for instance, in the sorts of things that inquirers are justified in believing. In this paper we situate this core idea in feminist epistemologies with respect to debates about social constructivism. We address three questions. First, are feminist epistemologies committed to a form of social constructivism about knowledge? Second, to what extent are they incompatible with traditional epistemological thinking? Third, do the answers to these questions (...) raise serious problems for feminist epistemologies? We argue that some versions of two of the main strands in feminist epistemology – feminist standpoint theory and feminist empiricism – are committed to a form of social constructivism, which requires certain departures from traditional epistemological thinking. But we argue that these departures are less problematic than one might think. Thus, (some) feminist epistemologies provide a plausible way of understanding how (some) knowledge might be socially constructed. (shrink)

Decision theory explains weakness of will as the result of a conflict of incentives between different transient agents. In this framework, self-control can only be achieved by the I-now altering the incentives or choice-sets of future selves. There is no role for an extended agency over time. However, it is possible to extend game theory to allow multiple levels of agency. At the inter-personal level, theories of team reasoning allow teams to be agents, as well as individuals. I apply team (...) reasoning at the intra-personal level, taking the self as a team of transient agents over time. This allows agents to ask, not just “what should I-now do?’, but also ‘What should I, the person over time do?’, which may enable agents to achieve self-control. The resulting account is Aristotelian in flavour, as it involves reasoning schemata and perception, and it is compatible with some of the psychological findings about self-control. (shrink)

The paper addresses the nature of seemings in light of their role in inquiry. Seemings are mental states or events with propositional content that have a specific phenomenology often referred to as “felt truth”. In epistemology, seemings are mainly discussed as possible (non-inferential) justifications for belief. Yet, epistemology has recently taken a zetetic turn, that is, a turn toward the study of inquiry. I will argue that the role of seemings in epistemology should be re-assessed from the perspective of inquiry (...) and deliberation. Seemings may fall short of justifying beliefs, but there is an important role for seemings in the zetetic realm, which may also explain why seemings lack direct justificatory force for beliefs. Seemings, so I will suggest, can provide normative reasons for performing certain zetetic tasks, but they cannot provide normative reasons for making up one’s mind about the inquired question. In this sense, the zetetic role of seemings can be described as guiding rational inquiry. I will suggest that a modified version of the so-called Taking Evidence View about the nature of seemings is best fitted to accommodate their zetetic role. Yet, contra existing versions of the Taking Evidence View, my modified account acknowledges that seemings are genuine experiences (of one’s evidential standing during inquiry) that are accompanied by the characteristic phenomenology of what is called a “feeling of truth”. By doing so, my modified version of the Taking Evidence View incorporates the (as I take it) most important feature of the rival Experience View of seemings. (shrink)

Enclosed is a guidebook for philanthropists, advocates, and policymakers who want to do the most good possible. This book introduces the philosophy of “longtermism,” the idea that it is particularly important that we act now to safeguard future generations. -/- The future is vast in scale: depending on our choices in the coming centuries, the future could stretch for eons or it could dwindle into oblivion, and be inordinately good or inordinately bad. And yet future generations are utterly disenfranchised in (...) the world today: they cannot participate in our markets, our movements, or our civil society. This presents 21st Century philanthropists with a historically unprecedented opportunity to do good by protecting the long-term future. -/- The essays within are from the pioneers who have developed the intellectual foundations of longtermism, as well as the experts and advocates who are now putting it into practice. Readers will hear the case for longtermism from professors at the University of Oxford and Longview’s own founders; longtermist policy proposals from political philosophers, members of the House of Lords, and the All-party Parliamentary Group for Future Generations; the case for work on biosecurity, artificial intelligence, and climate change from leading experts; and the first ever essay on longtermist cultural change from the former Chief of Cabinet to the Finnish President. -/- Together, these essays chart the path forward toward maximising the good that we do for our grandchildren, our grandchildren’s grandchildren, and every generation beyond. (shrink)

In this paper I explore the relationship between social epistemology and relativism in the context of feminist epistemology. I do this by focusing on one particular branch of feminist epistemology - a branch known as standpoint theory - and investigating the connection between this view and epistemic relativism. I begin by defining both epistemic relativism and standpoint theory, and by briefly recounting the standard way that the connection between these two views is understood. The literature at the moment focuses on (...) an aspect of standpoint theory called the epistemic advantage thesis, and on an aspect of relativism which has been called equality. I then show that the connection between relativism and standpoint theory actually turns on a different aspect of standpoint theory, known as the standpoint thesis, and on an aspect of relativism which has been called non-neutrality. I argue that shifting our attention to these other aspects reveals that standpoint theory is clearly and unavoidably relativist, but that this isn’t a problem - standpoint theory can capture everything that it set out to, even on a relativist understanding of the view. (shrink)

Sometimes we make a decision about an action we will undertake later and form an intention, but our judgment of what it is best to do undergoes a temporary shift when the time for action comes round. What makes it rational not to give in to temptation? Many contemporary solutions privilege diachronic rationality; in some “rational non-reconsideration” (RNR) accounts once the agent forms an intention, it is rational not to reconsider. This leads to other puzzles: how can someone be motivated (...) to follow a plan that is contrary to their current judgment? How can it be rational to form a plan to resist if we can predict that our judgment will shift? I show how these puzzles can be solved in a framework where there are multiple units of agency, distinguishing between the judgments of the timeslice and those of the person over time, and allowing that the timeslice can “self identify”, taking the person over time as the relevant unit of agency and doing intrapersonal team reasoning (with a different causal role for intentions than RNR accounts). On my account, resisting temptation is compatible with synchronic rationality, so synchronic and diachronic rationality are aligned. However, either resisting or succumbing to temptation can be instrumentally rational, depending on the unit of agency that is identified with. In order to show why we ought to resist temptation, we need to draw on a non-instrumental rationale. I sketch possible routes for doing this. (shrink)

Consciousness is targeted by both philosophers and neuroscientists; but different methodological premises and even different conceptions about what conscious experience is and how the challenges and potential problems associated with consciousness research should be formulated underlie the different approaches. Namely, whereas empirical data and the constant refinement of experimental procedures to expand and modify this body of empirical data and resulting empirical theories are crucial to neuroscience, the significance of empirical knowledge to philosophy is less clear: Although empirical data certainly (...) can influence philosophical concepts, the latter are nonetheless prerequisites of empirical research itself and thus may themselves not be empirically testable. The present paper elaborates from a multidisciplinary, neuroscientist-philosopher’s perspective the relation of philosophical concepts and empirical research on consciousness, drawing on two exemplary controversies from the philosophy of mind – on the ontological status of experiential properties and on free will. Consequences from both the scientific and the philosophical standpoint are discussed. (shrink)

Mainstream epistemologists don’t tend to discuss feminist epistemologies. They often don’t mention them in introductory courses or textbooks, and they almost invariably don’t take themselves to work on them. This is probably due to a suspicion that ‘feminist’ epistemologies are clouded by political motivations. In this paper I will argue two things. First, that this suspicion is misguided – a number of ‘mainstream’ epistemologists (specifically, hinge epistemologists), are in fact doing work which is entirely compatible with feminist epistemologies, and the (...) ‘extra ingredient’ required to turn a hinge epistemology into a feminist epistemology needn’t involve political motivations. And second, that bringing feminist epistemologies into the mainstream can benefit hinge epistemologies – by adding the extra ingredient which turns a hinge epistemology into a feminist epistemology, hinge epistemologists increase the motivations they can appeal to in support of their responses to scepticism. (shrink)

León and Zahavi (2023) have made a compelling case for the necessity of philosophy — and not only neuroscience — for investigating consciousness. In particular, they argue that any theory of consciousness cannot avoid philosophical enquiry and thus only can choose between good or bad philosophy. Also, the topics of self-consciousness and selfhood are highlighted as problems of consciousness sui generis next to the mind–body problem. I will try to elucidate a bit more the specific approaches to consciousness that philosophy (...) and neuroscience take and thus elaborate why the philosophy and the neuroscience of consciousness are complimentary rather than mutually exclusive. (shrink)

Different views on the connection between relativism and feminist epistemologies are often asserted but rarely are these views clearly argued for. This has resulted in a confusingly polarised debate, with some people convinced that feminist epistemologies are committed to relativism (and that this is a reason so be suspicious of them) whilst others make similar criticisms of anti-feminist views and argue that relativism has no place in feminist epistemologies. This chapter is an attempt to clarify this debate. I begin by (...) asking the question “are feminist projects and goals best served by relativism, or by absolutism?” I then sketch out four broad positions one could take on the answer to this question, and evaluate arguments for each one. In the end I conclude that feminist projects can, at least sometimes, be served by relativism, and that the claim they can be served by anti-relativism is under-supported. (shrink)

The volume contains 11 contributions of the best experts on the topics of fate, fortune and free will, in reference to Ancient Philosophy: Plato, Aristotle, Stoicism, Epicureanism, Plotinus.

Hypothetical trolley problems are widely used to elicit moral intuitions, which are employed in the development of moral theory and the psychological study of moral judgments. The scenarios used are outlandish, and some philosophers and psychologists have questioned whether the judgments made in such unrealistic and unfamiliar scenarios are a reliable basis for theory-building. We present two experiments that investigate whether differences in moral judgment due to the role of the agent, previously found in a standard trolley scenario, persist when (...) the structure of the problem is transplanted to a more familiar context. Our first experiment compares judgments in hypothetical scenarios; our second experiment operationalizes some of those scenarios in the laboratory, allowing us to observe judgments about decisions that are really being made. In the hypothetical experiment, we found that the role effect reversed in our more familiar context, both in judgments about what the actor ought to do and in judgments about the moral rightness of the action. However, in our laboratory experiment, the effects reversed back or disappeared. Among judgments of what the actor ought to do, we found the same role effect as in the standard hypothetical trolley scenario, but the effect of role on moral judgments disappeared. (shrink)

Normative theories can be useful in developing descriptive theories, as when normative subjective expected utility theory is used to develop descriptive rational choice theory and behavioral game theory. “Ought” questions are also the essence of theories of moral reasoning, a domain of higher mental processing that could not survive without normative considerations.

In this paper, the relationship between the e-value of a complex hypothesis, H, and those of its constituent elementary hypotheses, Hj, j = 1… k, is analyzed, in the independent setup. The e-value of a hypothesis H, ev, is a Bayesian epistemic, credibility or truth value defined under the Full Bayesian Significance Testing mathematical apparatus. The questions addressed concern the important issue of how the truth value of H, and the truth function of the corresponding FBST structure M, relate to (...) the truth values of its elementary constituents, Hj, and to the truth functions of their corresponding FBST structures Mj, respectively. (shrink)

Defences of perspectival realism are motivated, in part, by an attempt to find a middle ground between the realist intuition that science seems to tell us a true story about the world, and the Kuhnian intuition that scientific knowledge is historically and culturally situated. The first intuition pulls us towards a traditional, absolutist scientific picture, and the second towards a relativist one. Thus, perspectival realism can be seen as an attempt to secure situated knowledge without entailing epistemic relativism. A very (...) similar motivation is behind feminist standpoint theory, a view which aims to capture the idea that knowledge is socially situated, whilst retaining some kind of absolutism. Elsewhere I argue that the feminist project fails to achieve this balance; its commitment to situated knowledge unavoidably entails epistemic relativism (though of an unproblematic kind), which allows them to achieve all of their feminist goals. In this paper I will explore whether the same arguments apply to perspectival realism. And so I will be asking whether perspectival realism too is committed to an unproblematic kind of relativism, capable of achieving scientific goals; or, whether it succeeds in carving out a third view, between or beyond the relativism/absolutism dichotomy. (shrink)

In her book Extended Rationality: A Hinge Epistemology (2015), Annalisa Coliva puts forward an anti-sceptical proposal based on the idea that the notion of rationality extends to the unwarrantable presuppositions “that make the acquisition of perceptual warrants possible” (2015: 150). These presuppositions are commonly the target of sceptical arguments, and by showing that they are on the one hand unwarrantable, but on the other are constitutive components of rationality itself, she reveals that they are beyond rational doubt and thus avoids (...) scepticism. Part of Coliva’s defence of using extended rationality in this way involves distancing it from relativist interpretations, which she describes as “devastating” (2015: 120). She proposes two ways that someone might attempt to formulate epistemic relativism from her extended rationality view, and argues that both would be unsuccessful because they require describing alternative conceptions of rationality which are “unintelligible” (in the first case), or “inconceivable” (in the second). The superficial claim of this chapter is that Coliva’s arguments, as they stand, are insufficient to dismiss relativism. She fails to show that the conception of rationality needed for the first formulation of relativism is unintelligible, and overestimates the significance of the second formulation’s conception turning out to be inconceivable. But I also highlight a deeper problem: neither formulation follows a realistic blueprint for relativism, and so these were the wrong possibilities to consider in the first place. To address this issue, I propose a third, more plausible, way in which someone might attempt to formulate relativism on the basis of Coliva’s account. I leave open whether this strategy is successful, or whether a version of Coliva’s criticisms apply to it too. (shrink)

Trust can be thought of as a three place relation: A trusts B to do X. Trustworthiness has two components: competence (does the trustee have the relevant skills, knowledge and abilities to do X?) and willingness (is the trustee intending or aiming to do X?). This chapter is about the willingness component, and the different motivations that a trustee may have for fulfilling trust. The standard assumption in economics is that agents are self-regarding, maximizing their own consumption of goods and (...) services. This is too restrictive. In particular, people may be concerned with the outcomes of others, and they may be concerned to follow ethical principles. I distinguish weak trustworthiness, which places no restrictions on B’s motivation for doing X, from strong trustworthiness, where the behaviour must have a particular non-selfish motivation, in finance the fiduciary commitment to promote the interests of the truster. I discuss why strong trustworthiness may be more efficient and also normatively preferable to weak. In finance, there is asymmetric information between buyer and seller, which creates a need for trustworthy assessment of products. It also creates an ambiguity about whether the relationship is one of buyer and seller, governed by caveat emptor, or a fiduciary relationship of advisor and client. This means that there are two possible reasons why trust may be breached: because the trustee didn’t realise that the truster framed the relationship as a fiduciary one, or because the trustee did realise but actively sought to take advantage of the trust. Correspondingly, there are two possible types of agent: normal people who are not always self-regarding and who are trust responsive (if they believe that they are being trusted then they are likely to fulfill that trust), and knaves, after Hume’s character who is always motivated by his own private interest. We can increase the trustworthiness of normal people by getting them to re-frame the situation as one of trust, so they will be strongly trustworthy (i.e. change of institutional culture), and by providing non-monetary incentives (the correct choice of incentive will depend on exactly what their non-selfish motivation is). Knaves need sanctions, which can make them weakly trustworthy. However, this is a delicate balance because sanctions can crowd out normative frames. We can also increase the trustworthiness of financiers by making finance less attractive to knaves; changing the mix of types in finance could help support the necessary cultural change. (shrink)

David Chalmers has distinguished the “hard” and the “easy” problem of consciousness, arguing that progress on the “easy problem”—on pinpointing the physical/neural correlates of consciousness—will not necessarily involve progress on the hard problem—on explaining why consciousness, in the first place, emerges from physical processing. Chalmers, however, was hopeful that refined theorizing would eventually yield philosophical progress. In particular, he argued that panpsychism might be a candidate account to solve the hard problem. Here, I provide a concise stock-take on both the (...) empirical-neuroscientific and philosophical-conceptual progress on consciousness. It turns out that, whereas empirical progress is indisputable, philosophical progress is much less pronounced. While Chalmers was right, I argue, in distinguishing distinctive types of problems of consciousness, his prediction of progress on the hard problem was overly optimistic. Empirical progress and philosophical progress are essentially uncoupled; a more skeptical perspective on progress in philosophy in general is appropriate. (shrink)

This article critically evaluates what we call the ‘popular narrative’ about the state of the public sphere. We identify three elements of this popular narrative (the post-truth element, the polarisation element and the new technology element), and draw on philosophical work on hinge epistemology and social roles to challenge each one. We propose, instead, that public debate has always depended on non-evidential commitments, that it has always been home to significant, deep division, and that social media, rather than causing these (...) phenomena, has just made them more visible. Finally, we recommend some changes to traditional and social media which we believe would help foster a healthier, more inclusive, public sphere. (shrink)

In this paper, I will examine the notion of an epistemic dilemma, its characterizations in the literature, and the different intuitions prompted by it. I will illustrate that the notion of an epistemic dilemma is expected to capture various phenomena that are not easily unified with one concept: while some aspects of these phenomena are more about the agent in a certain situation, other aspects seem to be more about the situation as such. As a consequence, incompatible intuitions emerge concerning (...) the transparency of epistemic dilemmas as well as regarding the role that doxastic suspension plays in resolving cases of epistemic dilemma. I suggest to distinguish between the mental state of agents who find themselves in an epistemic dilemma and the normative situation that gives rise to a dilemma. I will refer to the agent’s mental state as epistemic conflict and will reserve the term epistemic dilemma for evidential situations in which epistemic principles either recommend incompatible doxastic responses or render all options impermissible. The concept of epistemic conflict not only captures the mental state of agents who find themselves in a genuine epistemic dilemma but also applies to agents who face difficult epistemic choices that they cannot resolve without substantial cognitive (and often pragmatic) effort, for example, via doxastic suspension. (shrink)

Theories of collective intentions must distinguish genuinely collective intentions from coincidentally harmonized ones. Two apparently equally apt ways of doing so are the ‘neo-reductionism’ of Bacharach (2006) and Gold and Sugden (2007a) and the ‘non-reductionism’ of Searle (1990, 1995). Here, we present findings from theoretical linguistics that show that we is not a cognitive primitive, but is composed of notions of I and grouphood. The ramifications of this finding on the structure both of grammatical and lexical systems suggests that an (...) understanding of collective intentionality does not require a primitive we-intention, but the notion of grouphood implicit in team reasoning, coupled with the individual concept I. This, we argue, supports neo-reductionism but poses difficulties for non-reductionism. (shrink)

‘Relativism’ is often treated as a dirty word in philosophy. Showing that a view entails relativism is almost always considered tantamount to showing that it is nonsensical. However, relativistic theories are not entirely unappealing – they have features which might be tempting if they weren’t thought to be outweighed by problematic consequences. In this paper I argue that it’s possible to secure the intuitively appealing features of at least one kind of relativism – epistemic relativism – without having to accept (...) any problematic consequences. I do this by defending what I call 'stratified relativism'. (shrink)

The “scarred villain” trope, where facial differences like scars signify moral corruption, is ubiquitous in film (e.g., Batman’s The Joker). Strides by advocacy groups to undermine the trope, however, suggest cinematic representations of facial differences could be improving with time. This preregistered study characterized facial differences in film across cultures (US vs. India) and time (US: 1980-2019, India: 2000-2019). Top-grossing films by country and decade were screened for characters with facial differences. We found that the scarred villain trope has actually (...) worsened with time, although in tandem with progress in also representing non-villainous characters with facial anomalies. Country of origin did not predict the presence of facial differences in villains or heroes. “Action” and “fantasy” movies were the most likely genres to depict villains with facial differences. Finally, villains’ facial differences crossed more facial subunits and were more likely to involve lips, chin, and mandible than when present in heroes. Our findings underscore the need for critical reflection on the role of cultural practices—even when seemingly innocuous—in shaping and maintaining negative biases against already stigmatized groups. (shrink)

We explore the idea that a group or ‘team’ of individuals can be an agent in its own right and that, when this is the case, individual team members use team reasoning, a distinctive mode of reasoning from that of standard decision theory. Our approach is to represent team reasoning explicitly, by means of schemata of practical reasoning in which conclusions about what actions should be taken are inferred from premises about the decision environment and about what agents are seeking (...) to achieve. We use this theoretical framework to compare team reasoning with the individual reasoning of standard decision theory, and to compare various theories of team agency and collective intentionality. (shrink)

Thought experiments that concoct bizarre possible world modalities are standard fare in debates on personal identity. Appealing to intuitions raised by such evocations is often taken to settle differences between conflicting theoretical views that, albeit, have practical implications for ethical controversies of personal identity in health care. Employing thought experiments that way is inadequate, I argue, since personhood is intrinsically linked to constraining facts about the actual world. I defend a moderate modal skepticism according to which intuiting across conceptually incongruent (...) worlds constitutes ‘invalid intuitioninferences’—i.e., carrying over intuitions gathered from facts about possible worlds that are at odds with facts about the actual world, for the purpose of making claims about real-life persons and their identity, leads to conceptual incongruences. Such a methodological fallout precludes accurate, informative judgments about personal identity in the actual world, calling into question the adequacy of thought experimental considerations for potential real world applications in medical ethics. (shrink)

ABSTRACT In this paper I defend a version of Wittgensteininan contextualism. This is a view about justification on which some beliefs are epistemically appropriate because evidence cannot be adduced in their favour. I trace the history of the view from Wittgenstein and Ortega to the present day, defend one version from the charge of relativism, and suggest some applications of the view both within and without philosophy.

It is widely accepted that public discourse as we know it is less than ideal from an epistemological point of view. In this paper, we develop an underappreciated aspect of the trouble with public discourse: what we call the Listening Problem. The listening problem is the problem that public discourse has in giving appropriate uptake and reception to ideas and concepts from oppressed groups. Drawing on the work of Jürgen Habermas and Nancy Fraser, we develop an institutional response to the (...) listening problem: the establishment of what we call Receptive Publics, discursive spaces designed to improve listening skills and to give space for counterhegemonic ideas. (shrink)

Background: Individuals with psychopathic traits demonstrate an attenuated emotional response to aversive stimuli. However, recent evidence suggests heterogeneity in emotional reactivity among individuals with psychopathic or callous-unemotional (CU) traits, the emotional detachment dimension of psychopathy. We hypothesize that primary variants of psychopathy will respond with blunted affect to negatively valenced stimuli, whereas individuals marked with histories of childhood trauma/maltreatment exposure, known as secondary variants, will display heightened emotional reactivity. To test this hypothesis, the present study examined fear-potentiated startle between psychopathy (...) variants while viewing aversive, pleasant, and neutral scenes. Method: 238 incarcerated adolescent (M age = 16.8, SD = 1.11 years) boys completed a picture-startle paradigm and self-report questionnaires assessing CU traits, antisocial-aggressive behavior, and maltreatment. Results: Latent profile analyses identified four classes; primary variants (high CU traits, high aggression, low maltreatment; n = 46), secondary variants (high CU traits, high aggression, high maltreatment; n = 42), and two nonpsychopathic groups differentiated on maltreatment experience (n = 148). Findings from an ANOVA comparing identified groups on startle amplitude difference scores (i.e., aversive-neutral) suggested a main effect for group, F(3,196)=8.91, p<.001, η2 = .12. Primary variants of juvenile psychopathy displayed reduced startle potentiation to aversive images (threat and victim scenes), whereas secondary variants distinguished by high levels of childhood maltreatment did not. Conclusions: Findings add to a rapidly growing body of literature supporting the possibility of multiple developmental pathways to psychopathy (i.e., equifinality), and extend it by finding support for divergent potential biomarkers between primary and secondary psychopathy variants. (shrink)

Taking his critique of totalitarianizing conceptions of community as a starting point, this text examines Jean-Luc Nancy's work of an ‘ontology of plural singular being’ for its political implications. It argues that while at first this ontology seems to advocate a negative or an anti-politics only, it can also be read as a ‘theory of communicative praxis’ that suggests a certain ethos – in the form of a certain use of symbols (which is expressed only inaptly by the word ‘style’) (...) that would render the ontological plurality of singulars perceptible and practically effective. Finally, some recent texts by Nancy even sidestep the ontology of being-with and face the question of what politics, faced with demands of justice, could be and what a democratic politics could provide. Both of these aspects in Nancy's work, however, still remain to be spelled out more politically. (shrink)

Why did human beings throughout the millennia so often think about a doomsday? Could there be a profit to our inner pleasure and pain equilibrium, when believing that doomsday is nearing, an idea suggested by Sigmund Freud? An analogous instinctive dynamics was thought by Nietzsche who wrote that human beings do prefer to want the nothingness rather than not to want anything at all. In this essay, 'Melancholia', a movie by Lars von Trier, is taken as an exquisite masterpiece, a (...) grandiose exposition of Schopenhauer and Nietzsche Philosophies.. (shrink)

This essay is part of a doctoral dissertation presented to the Department of Philosophy, University of São Paulo, in 1993, named 'Genealogy of the Real' . Its core idea is a Nietzschean approach to a masterpiece among philosophical inspired movies, namely, Akira Kurosawa's Rashomon, which surely touches deep groundings of the concept of truth and reality.

Smells seem to offer a great opportunity to restructure the reality of the individual. Yet, the olfactory dimension is rarely part of design strategies in architecture, urban planning or landscape urbanism. As designers, we learn to compose mainly with shapes, shapes whose full scale and effects on our senses we will experience only when constructed. However, we should be primarily concerned with creating spaces that not only open the imagination of the individual but also allow positive moods to thrive. In (...) this scheme, all the senses should be called, not just our vision, as is too often the case. The fields of architecture and environmental design must evolve and train professionals capable of conceptualizing both tangible and intangible forms. In this logic, architectural structures offer a way to call upon our own mindscapes; and within the discipline of design a new field of specialization exists: smellscaping. (shrink)

In Sigmund Freud’s essay 'Totem and Tabu', 1913, a boldly speculative anthropological hypothesis is constructed through the weaving of his then-recently created psychoanalytic concepts. In this paper, taking that essay as an inspiration, we present an alternative way to inquire about the deepest origins of our Psychic apparatus through a tale with a mythical-like structure.

The different approaches of the mind-body problem a fortiori have implications on the foundations of Psychology, Psychopathology and Psychiatry, leading to many clashing theories about the determinants of "normal" human behavior, as well of the mental illnesses. These schools of research on the human mind may on a first approach be divided in two main branches: 1) the neurogenetic ones; 2) the psychogenetic ones. This paper sprang up from a lifelong pondering on its subject by its author, while working as (...) a Clinical Psychiatrist and conducting a Ph D in Philosophy. (shrink)

We examine the proof-theoretic verificationist justification procedure proposed by Dummett. After some scrutiny, two distinct interpretations with respect to bases are advanced: the independent and the dependent interpretation. We argue that both are unacceptable as a semantics for propositional intuitionistic logic.

The chapter reviews recent theoretical and empirical developments concerning the theory of team reasoning in game theoretic interactions.

This paper is composed of two main sections: the first establishes the principles of punishment; the second presents an argument within one of the fundamental theories. The first involves an objective viewpoint of the four main theories in the philosophy of punishment. The second half consists of an argument against the practice and theory of capital punishment from a retributivist viewpoint. Within this viewpoint, it is argued that proportionality does not require a retributivist to adopt capital punishment as an appropriate (...) type of punishment. (shrink)

In this paper I reject the view that the famous ‘Knobe effect’ reveals an asymmetry within people’s judgments concerning actions with good or bad side effects. I agree with interpretations that see the ascriptions made by survey subjects as moral judgments rather than ascriptions of intentionality. On this basis, I aim at providing an explanation as to why people are right in blaming and ‘expraising’ agents that acted on unacceptable motives, but praise and excuse agents who meet intersubjective expectations by (...) acting on acceptable motives. The asymmetry only arises when blameworthiness and praiseworthiness are seen as instances of one and the same concept: moral responsibility. This analysis is backed by a study of Joshua Shepherd who extended and varied Knobe’s original vignettes. (shrink)