The “somewhat vague, intuitive” notion from computability theory of an effective procedure (method) or algorithm can be fairly precisely defined even if it is not sufficiently formal and precise to belong to mathematics proper (in a narrow sense)—and even if (as many have asserted) for that reason the Church–Turing thesis is unprovable. It is proved logically that the class of effective procedures is not decidable, i.e., that no effective procedure is possible for ascertaining whether a given procedure is effective. This (...) undecidability result is proved directly from the notion itself of an effective procedure, without reliance on any (partly) mathematical lemma, conjecture, or thesis invoking recursiveness or Turing-computability. In fact, there is no reliance on anything very mathematical. The proof does not even appeal to a precise definition of ‘effective procedure’. Instead, it relies solely and entirely on a basic grasp of the intuitive notion of an effective procedure. Though the result that effectiveness is undecidable is not surprising, it is also not without significance. It has the consequence, for example, that the solution to a decision problem, if it is to be complete, must be accompanied by a separate argument that the proposed ascertainment procedure invariably terminates with the correct verdict. (shrink)

I argue that there is moral luck, i.e., that factors beyond our control can affect how laudable or culpable we are.

I demonstrate that a "speech act" theory of meaning for imperatives is—contra a dominant position in philosophy and linguistics—theoretically desirable. A speech act-theoretic account of the meaning of an imperative !φ is characterized, broadly, by the following claims. -/- LINGUISTIC MEANING AS USE !φ’s meaning is a matter of the speech act an utterance of it conventionally functions to express—what a speaker conventionally uses it to do (its conventional discourse function, CDF). -/- IMPERATIVE USE AS PRACTICAL !φ's CDF is to (...) express a practical (non-representational) state of mind—one concerning an agent's preferences and plans, rather than her beliefs. -/- Opposed to speech act accounts is a preponderance of views which deny that a sentence's linguistic meaning is a matter of what speech act it is used to perform, or its CDF. On such accounts, meaning is, instead, a matter of "static" properties of the sentence—e.g., how it depicts the world as being (or, more neutrally, the properties of a model-theoretic object with which the semantic value of the sentence co-varies). On one version of a static account, an imperative 'shut the window!' might, for instance, depict the world as being such that the window must be shut. -/- Static accounts are traditionally motivated against speech act-theoretic accounts by appeal to supposedly irremediable explanatory deficiencies in the latter. Whatever a static account loses in saying (prima facie counterintuitively) that an imperative conventionally represents, or expresses a picture of the world, is said to be offset by its ability to explain a variety of phenomena for which speech act-theoretic accounts are said to lack good explanations (even, in many cases, the bare ability to offer something that might meet basic criteria on what a good explanation should be like). -/- I aim to turn the tables on static accounts. I do this by showing that speech act accounts are capable of giving explanations of phenomena which fans of static accounts have alleged them unable to give. Indeed, for a variety of absolutely fundamental phenomena having to do with the conventional meaning of imperatives (and other types of practical language), speech act accounts provide natural and theoretically satisfying explanations, where a representational account provides none. (shrink)

According to deterrence justifications of legal punishment, legal punishment is justified at least in part because it deters offenses. These justifications rely on important empirical assumptions, e.g., that non-punitive enforcement can't deter or that it can't deter enough. I’ll challenge these assumptions and argue that extant deterrence justifications of legal punishment fail. In the process, I examine contemporary deterrence research and argue that it provides no support for these justifications.

A distinction is drawn among predicates, open sentences (or open formulas), and general terms, including general-term phrases. Attaching a copula, perhaps together with an article, to a general term yields a predicate. Predicates can also be obtained through lambda-abstraction on an open sentence. The issue of designation and semantic content for each type of general expression is investigated. It is argued that the designatum of a general term is a universal, e.g., a kind, whereas the designatum of a predicate is (...) a class (or its characteristic function) and the designatum of an open sentence is a truth-value. Predicates and open sentences are therefore typically non-rigid designators. It is argued further that certain general terms, including phrases, are invariably rigid designators, whereas certain others (general definite descriptions) are typically non-rigid. Suitable semantic contents for predicates, open sentences, and general terms are proposed. Consequences for the thesis of compositionality are drawn. (shrink)

Georgalis claimed that when Frege wrote ‘Über Sinn und Bedeutung’ Frege thought that the indirect [ungerade] sense of an expression was identical to its normal [gewöhnlich] sense (Georgalis 2022: e.g. 4, 5, 13). In this paper, I present five arguments for the falsity of Georgalis’ claim which are based on three pieces of apparent counterevidence: a passage from Frege’s letter to Russell dated 28.12.1902; a passage from Frege’s letter to Russell dated 20.10.1902; and a passage from ‘Über Sinn und Bedeutung’. (...) I outline possible counter-arguments and responses. (shrink)

On Kripke’s intended definition, a term designates an object x rigidly if the term designates x with respect to every possible world in which x exists and does not designate anything else with respect to worlds in which x does not exist. Kripke evidently holds in Naming and Necessity, hereafter N&N (pp. 117–144, passim, and especially at 134, 139–140), that certain general terms – including natural-kind terms like ‘‘water’’ and ‘‘tiger’’, phenomenon terms like ‘‘heat’’ and ‘‘hot’’, and color terms like (...) ‘‘blue’’ – are rigid designators solely as a matter of philosophical semantics (independently of empirical, extra-linguistic facts). As a consequence, Kripke argues, identity statements involving these general terms are like identity statements involving proper names (e.g., ‘‘Clark Kent=Superman’’) in that, solely as a matter of philosophical semantics, they express necessary truths if they are true at all. But whereas it is reasonably clear what it is for a (first-order) singular term to designate, Kripke does not explicitly say what it is for a general term to designate. General terms are standardly treated in modern logic as predicates, usually monadic predicates. There are very forceful reasons – due independently to Church and Godel, and ultimately to Frege – for taking predicates to designate their semantic extensions. But insofar as the extension of the general term ‘‘tiger’’ is the class of actual tigers (or its characteristic function), it is clear that the term does not rigidly designate its extension, since the class of tigers in one possible world may differ from the class of tigers in another. What, then, is it for ‘‘tiger’’ to be rigid? (shrink)

While intimately familiar, gender eludes theorizing. We argue that well-known challenges to gender’s analysis originate in a subtle ambiguity: questions about gender sometimes express questions about gender categories themselves (e.g., womanhood, manhood, and so on), while at other times expressing questions about what makes someone a member of these categories. Distinguishing these questions accentuates gender’s connections to morality, making a novel “antirealist” view of gender, or as we call it, “unrealist” view, especially natural. Gender’s relations to identity, sex, and social (...) position are illuminated along the way. Taking cues from both historical and contemporary debates in metaethics about the roles that attitudes can play in metaphysical and semantic analysis, we introduce and begin developing a comprehensive non-ameliorative framework for explicating gender’s nature and our thought and talk about it. In a slogan, on the view we defend, you belong to the gender category to which you intrinsically desire to belong. (shrink)

Error Management Theory (EMT) suggests that cognitive adaptations evolve to minimize the cost of false negative and false positive errors in detections of consequential environmental conditions. These adaptations manifest as biases tailored to specific environmental conditions. This paper proposes that the same selection pressure fostered the evolution of a self-biasing ability, allowing us to minimize such costs based on experience and culturally transmitted information. The research indicates that this ability specifically applies to productions of belief or doubt about the existence (...) of an environmental condition that is not adequately perceptible to the senses, e.g., doubt that the man is being honest. A model of this self-biasing process, rooted in signal detection theory, is developed and its explanatory reach is demonstrated through many diverse examples from epistemological and social psychological literatures. These examples feature an evidentiary standard for belief that appears too high or low, or seems to have modulated. This study aims to correct and to significantly enhance EMT by introducing this evolved self-biasing ability. (shrink)

In this paper I argue that Locke takes sensitive knowledge (i.e. knowledge from sensation) to be genuine knowledge that material objects exist. Samuel Rickless has recently argued that, for Locke, sensitive knowledge is merely an “assurance”, or a highly probable judgment that falls short of certainty. In reply, I show that Locke sometimes uses “assurance” to describe certain knowledge, and so the use of the term “assurance” to describe sensitive knowledge does not entail that it is less than certain. Further, (...) I show that sensitive knowledge includes the perception of a relation between ideas, and thus it satisfies Locke’s definition of knowledge. He also repeatedly claims that sensitive knowledge is certain. So, despite recent challenges to this interpretation raised in the secondary literature, Locke really does take sensitive knowledge to be certain knowledge. (shrink)

It is widely held that metaphysical modality is the broadest non-epistemic, alethic modality, and that /a posteriori/ modal essentialist truths, like that gold has atomic number 79, enjoy the necessity of the broadest alethic modality. One prominent argument for these conclusions--given by Cian Dorr, John Hawthorne, and Juhani Yli-Vakkuri--rests upon an extremely dubious premise: that certain pairs of properties—e.g., being gold and being made of atoms containing 79 protons—are one and the very same property. The two properties are seen to (...) be distinct on independent philosophical grounds. Metaphysical modality is in fact a restricted alethic modality. In particular, mathematical modality is broader than metaphysical modality. Arguably, the broadest alethic modality is logical modality, which is distinct from metaphysical modality. Even if it is metaphysically necessary that gold have atomic number 79, there is no logical/analytical inconsistency in the supposition that it does not. (shrink)

I argue that contemporary liberal theory cannot give a general justification for the institution or practice of punishment, i.e., a justification that would hold across a broad range of reasonably realistic conditions. I examine the general justifications offered by three prominent contemporary liberal theorists and show how their justifications fail in light of the possibility of an alternative to punishment. I argue that, because of their common commitments regarding the nature of justification, these theorists have decisive reasons to reject punishment (...) in favor of a non-punitive alternative. I demonstrate the possibility of this alternative by means of a careful examination of the nature of punishment, isolating one essential characteristic—the aim to impose suffering—and showing how this characteristic need not guide enforcement. There is logical space for a forceful and coercive, yet non-punitive method of enforcement. This fact poses difficulties for many classical and contemporary justifications of punishment, but it poses particularly crippling problems for general liberal justifications. (shrink)

In ‘The Pregnancy Rescue Case: why abortion is immoral’, Hendricks presents The Pregnancy Rescue Case. In this reply I argue that even if it would be better (i.e., less bad) for the abortion to be prevented in The Pregnancy Rescue Case, that does not mean that typical abortions are impermissible. I also argue that there is a possible explanation, consistent with the pro-choice view and empirically testable, as to why people would think it better for the abortion to be prevented (...) in The Pregnancy Rescue Case. (shrink)

Objective: Compassion has been associated with eudaimonia and prosocial behavior, and has been regarded as a virtue, both historically and cross-culturally. However, the psychological study of compassion has been limited to laboratory settings and/or standard survey assessments. Here, we use an experience sampling method (ESM) to compare naturalistic assessments of compassion with standard assessments, and to examine compassion, its variability, and associations with eudaimonia and prosocial behavior. -/- Methods: Participants took a survey which included standard assessments of compassion and eudaimonia. (...) Then, over four days, they were repeatedly asked about their level of compassion, eudaimonia, and situational factors within the moments of daily life. Finally, prosocial behavior was tested using the Dual Gamble Task and an opportunity to donate task winnings. -/- Results: Analyses revealed within-person associations between ESM compassion and eudaimonia. ESM compassion also predicted eudaimonia at the next ESM time point. While not impervious to situational factors, considerable consistency was observed in ESM compassion in comparison with eudaimonia. Further, ESM compassion along with eudaimonia predicted donating behavior. Standard assessments did not. -/- Conclusion: Consistent with virtue theory, some individual’s reports displayed a probabilistic tendency toward compassion, and ESM compassion predicted ESM eudaimonia and prosocial behavior toward those in need. (shrink)

A puzzle concerning fractional and mixed numbers of things (e.g., two and a half oranges) is examined.

This is a non-technical version of "The Decision Problem for Effective Procedures." The “somewhat vague, intuitive” notion from computability theory of an effective procedure (method) or algorithm can be fairly precisely defined, even if it does not have a purely mathematical definition—and even if (as many have asserted) for that reason, the Church–Turing thesis (that the effectively calculable functions on natural numbers are exactly the general recursive functions), cannot be proved. However, it is logically provable from the notion of an (...) effective procedure--without reliance on any (partially) mathematical thesis or conjecture concerning effective procedures, such as the Church–Turing thesis--that the class of effective procedures is undecidable, i.e., that no effective procedure is possible for ascertaining whether a given procedure is effective. The proof does not appeal to a precise definition of ‘effective procedure’. Instead, it relies solely and entirely on a basic grasp of the intuitive notion of such a procedure. Though this undecidability result itself is not surprising, it is also not without significance. It has the consequence, for example, that the solution to a decision problem, if it is to be complete, must be accompanied by a separate argument that the proposed ascertainment procedure is, in fact, a decision procedure, i.e., effective—for example, that it invariably terminates with the correct verdict. (shrink)

This chapter is concerned with two distinct but related questions: (a) does Deleuzian philosophy offer an account of moral norms (i.e., a theory of normativity)? (b) does Deleuzian philosophy offer an account of moral values (i.e., a theory of the good)? These are important questions for at least two reasons. First, the moral- and value-theoretical aspects of Deleuzian philosophy have tended to be ignored, dismissed, overlooked, or otherwise overshadowed in the literature by the ontological, historical, and political aspects. Second, Deleuze (...) – along with other alleged “postmodernists” such as Foucault and Derrida – has occasionally been accused of moral relativism, skepticism, and even nihilism. The aim of what follows is to demonstrate the value and importance of Deleuze's (and Guattari's) contributions to ethics and to defend Deleuzian philosophy from the charges just mentioned. (shrink)

Some rules seem more important than others. The moral rule to keep promises seems more important than the aesthetic rule not to wear brown with black or the pool rule not to scratch on the eight ball. A worrying number of metaethicists are increasingly tempted to explain this difference by appealing to something they call “authoritative normativity” – it’s because moral rules are “authoritatively normatively” that they are especially important. The authors of this chapter argue for three claims concerning “authoritative (...) normativity”: (1) that motivation for it originates in a parochial conception of “normative flavours”; (2) that arguments against alternative ways of explaining e.g., morality’s importance are overblown; and (3) that there are strong reasons against theorizing in terms of “authoritative normativity”. The overarching aim is not to show that “authoritative normativity” is incoherent or entirely unmotivated. Rather, it is to discuss some of “authoritative normativity’s” deeper commitments to correct the impression that is it largely benign or that it is entailed by familiar and popular “metanormative” positions. Authoritative normativity, it seems to us, is a solution in search of a problem. (shrink)

A nominalist account of statements of number (e.g., ‘There are exactly two moons of Mars’) is rebutted.

There is an inconsistency among claims made (or apparently made) in separate articles by Alonzo Church concerning Frege's distinction between sense and denotation taken together with plausible assertions by Frege concerning his notion of ungerade Sinn-i.e., the sense that an expression allegedly takes on in positions in which it has ungerade Bedeutung, denoting its own customary sense. As with any inconsistency, the difficulty can be avoided by relinquishing one of the joint assumptions from which contradiction may be derived. Yet what (...) seems the most plausible resolution, in light of Church's own arguments, involves abandoning the theory of sense and denotation, in the form in which it has been staunchly advocated by both Frege and Church. That theory has come under sustained criticism from several quarters. Whereas the present difficulty supplements the case against the theory, it is unlike more familiar criticisms, since it is not framed from the perspective of an alternative theory (or picture) but is based instead on an internal conflict, and therefore has special force. (shrink)

In this chapter, the author draws on ideas from Michael Freeden’s theory of ideology to show that the so-called anarchist tradition is best regarded as a constellation of diffuse and evolving concepts rather than a bounded historical reality. This, in turn, allows one to distinguish between what he calls “anarchist” thought (i.e., thought that emerges within and in response to historical anarchist movements) and “anarchistic” thought (i.e., thought that emerges outside historical anarchist movements but is conceptually harmonious with various fundamental (...) “anarchist” commitments). (shrink)

Sadly, there are people in very bad medical conditions who want to die. They are in pain, they are suffering, and they no longer find their quality of life to be at an acceptable level anymore. -/- When people like this are kept alive by machines or other medical treatments, can it be morally permissible to let them die? -/- Advocates of “passive euthanasia” argue that it can be. Their reasons, however, suggest that it can sometimes be not wrong to (...) actively kill some patients, i.e., that “active euthanasia” can be permissible also. This essay reviews these arguments. (shrink)

Alonzo Church provided three criteria for “strict synonymy”, i.e., sameness of semantic content: Alternatives (0), (1), and (2)--in order of increasing course-grainedness of content. On (2) expressions are strictly synonymous iff they are logically equivalent. (1) is a significant improvement over (2). On (1) expressions are synonymous iff they are lambda-convertible. Even on (1), assuming the Millian account of proper names, ‘Tully admires Cicero’ is deemed synonymous with ‘Cicero is self-admiring’. On (0) expressions are strictly synonymous iff they are “synonymously (...) isomorphic” in Church’s sense. A fourth alternative, here called ‘(3)’, has been maintained by several philosophers. On (3) expressions are strictly synonymous iff they are co-intensional. In particular, sentences are strictly synonymous iff they are true with resect to the same possible worlds. This criterion’s notion of content is even more course grained than that of (2). Several objections to (3) are considered. (shrink)

Penelope Mackie and Scott Soames argue, contrary to my Reference and Essence (R&E), that Hilary Putnam was correct that the direct-reference theory of natural-kind terms, taken in conjunction with empirical or otherwise uncontroversial premises, yields non-trivial essentialism, such as the conclusion that water is essentially two-parts hydrogen, one-part oxygen. A controversial distinction is drawn between rigid and non-rigid general terms. A new criterion for general-term rigidity is proposed, and Putnam’s ostensive definition of ‘water’ is reformulated accordingly to generate the consequence (...) that ‘water’ rigidly designates. Mackie and Soames propose a reformulation of Putnam’s ostensive definition that putatively yields the desired result. This reformulation, however, does not correctly explain the meaning of ‘water’ as a substance designator. Furthermore, if taken instead as a redefinition of ‘water’, the essentialism thereby generated is trivial. (shrink)

In this paper I will defend the view that, according to Locke, secondary qualities are dispositions to produce sensations in us. Although this view is widely attributed to Locke, this interpretation needs defending for two reasons. First, commentators often assume that secondary qualities are dispositional properties because Locke calls them “powers” to produce sensations. However, primary qualities are also powers, so the powers locution is insufficient grounds for justifying the dispositionalist interpretation. Second, if secondary qualities are dispositional properties then objects (...) would retain secondary qualities while not being observed, but Locke says that colors “vanish” in the dark. Some commentators use this as evidence that Locke rejects the dispositionalist view of secondary qualities, and even those that are sympathetic to the traditional interpretation find these comments to be problematic. By contrast, I argue that even in these supposedly damning passages Locke shows an unwavering commitment to the view that the powers to produce sensations in us, i.e., the secondary qualities, remain in objects even when they are not being perceived. Thus the arguments against the traditional interpretation are unpersuasive, and we should conclude that Locke does indeed hold that secondary qualities are dispositions to cause sensations in us. (shrink)

In this work I defend moral realism, the thesis that there are objective moral truths, by defending “epistemic realism.” Epistemic realism is the thesis that epistemic judgments, e.g., judgments that some belief is epistemically reasonable, or justified, or known or should be held, are sometimes true and made true by stance-independent epistemic facts and properties. -/- One might think that epistemic realism needs no defense because it is obviously true and nearly universally accepted. But there are influential arguments against moral (...) realism, which is analogous to epistemic realism: moral realists think that moral judgments, e.g., that something is morally good, or ought to be done, are sometimes true because there are stance-independent moral facts and properties. Moral irrealists deny this for a variety of semantic, metaphysical, psychological and epistemological reasons. They argue that moral judgments are neither true nor false since they are non-cognitive expressions of emotion or commands, or are never true since they fail to refer, or that their truth is “relative.” -/- Drawing on the moral irrealisms of Ayer, Stevenson, Hare, Mackie, Harman, and more recent thinkers, I construct parallel arguments for epistemic irrealisms. On these views, epistemic judgments are also merely expressive, a kind of command, always false, or relativistic in truth conditions: even “epistemic platitudes” like “justified beliefs are better than unjustified beliefs” and “ideally, one’s beliefs ought to be consistent” are understood not as epistemic propositions that might be believed (much less believed truly), or as attempts to accurately represent epistemic facts, or as attributions of epistemic properties. -/- The implications of these claims are highly at odds with common epistemological assumptions, even those that moral irrealists tend to accept. I argue that these implications are rationally unacceptable and that, therefore, the premises that support them should be rejected. Since these premises are those given in defense of moral irrealisms, I thereby defend both moral and epistemic realism. Thus, I argue that “oughts,” “shoulds” and other evaluative judgments are equally legitimate in both ethics and epistemology. (shrink)

In this essay, I argue that there are two more or less distinct theories of the State in Hegel. The first, and better known, is developed in the Philosophy of Right, wherein Hegel endorses the notion of a coercive, centralised, and hierarchical 'Ideal State'. This is precisely the theory which certain radical Hegelians of the nineteenth century (e.g., Marx and Bakunin) viewed with such deep suspicion. The second, which has not received as much attention by commentators, appears in the Phenomenology (...) and other early writings. Although this theory introduces many of the key components of Hegel's later political philosophy, it is nonetheless far more radical in its political implications--most important, in its gesturing toward a society which makes room for the realisation of the stateless, classless vision of anarchist communism. The point is not to demonstrate that Hegel is inconsistent or self-contradictory, but show that there are elements of creative tension within his political theory which are not only sufficient to vindicate him from the criticisms of Marx and Bakunin, but also to re-contextualise him as a radical precursor. As I shall argue, the kind of society that emerges in the final chapters of the Phenomenology need not contain the elements of coercion and class struggle which appear in the Philosophy of Right and repulse Marx and Bakunin. On the contrary, such a society may be understood as prefiguring the classless, stateless society which both Marx and Bakunin ultimately endorse. (shrink)

Over the last hundred years, competing and incompatible positions in relation to basic problems of knowledge and the use of the verb ‘to know’ have multiplied; and the prospect of a consensus solution emerging with respect to any of the problems has not seemed particularly good. We have a Gordian knot. Even so, I suggest that we also have a way to cut it. This will involve identifying why the cognitive mechanism that produces our intuitions of knowing evolved and was (...) maintained (by natural selection), i.e., identifying the ‘teleonomic function’ of that cognitive mechanism. Also, it will involve predicting, on the basis of this teleonomic function, the triggering-conditions of these natural knowledge intuitions. In this thesis, I develop a general theory of the origin, function and triggering-conditions of knowledge intuitions that will allow us to cut that knot. That theory follows basic biological theory (including that which pertains to natural altruism) and also signal detection theory. -/- My theory identifies a number of different circumstances under which the triggering-conditions of knowledge intuitions are different. Strikingly, these different circumstances (and their associated triggering-conditions) map onto the different competing and incompatible epistemological positions to which I referred. This suggests that these positions are all correct within the boundaries of one of the circumstances that my theory identifies; and that the Gordian knot is largely the result of epistemologists claiming universal applicability of a theory that in fact only applies under particular circumstances. We cut the knot by specifying the different circumstances under which each of the different epistemological positions will hold, and the reason we should expect it to hold in just these circumstances, in light of the teleonomic function of knowledge intuitions. (shrink)

In Naturalizing the Mind, Fred Dretske articulates and defends a naturalistic theory of the mind which he calls «the Representation Thesis.» In brief, this thesis states that «(1) All mental facts are representational facts, and (2) All representational facts are facts about information functions.» From this it follows that introspective knowledge, the mind's direct knowledge of its own states, is a case of «displaced perception»-that is, knowledge of mental (i.e., representational) facts through an awareness of external (i.e., physical) objects. In (...) an earlier work, Dretske presents a general account of knowledge which is intended to circumvent Gettier-type counterexamples. According to this view, S knows that P if and only if: (1) S believes, without doubt, reservation, or question, that P is the case; (2) P is the case; (3) S has a reason, R, for believing that P such that, if P were not the case, then S would not have R (i.e., S has a conclusive reason, R, for believing that P). In this paper, my aim is to explore the relation between these two theories. After summarizing both in brief detail, I argue that Dretske's account of introspective knowledge cannot be reconciled with his account of knowledge broadly construed. (shrink)

The theory that Kit Fine calls 'semantic relationism' replaces standard semantic compositionality with an alternative according to which statements of the form '... A … A ...’ and ‘... A … B ...’ (e.g., ‘Cicero admires Cicero’ and ‘Cicero admires Tully’) differ in semantic content—even where the two terms involved are exactly synonymous—simply in virtue of the recurrence that is present in the former statement and absent from the latter. A semantic-relationist alternative to standard compositionality was first explicitly proffered by (...) Hilary Putnam in 1954 and later by others in the latter part of the 20th Century. However, semantic relationism had already been implicitly rejected in Frege’s 1892 landmark masterpiece "Über Sinn und Bedeutung" (“On Sense and Reference”). The present compilation of three previously published essays cuts through the hype and thoroughly rebuts semantic relationism, particularly Fine’s more developed version (2007). A fatal fallacy is exposed in Fine's high-flown purported formal disproof of Millianism with standard compositionality. Standard Millianism does not implode; Fine's overzealous attempt to demolish it does. The failure of his purported disproof renders Fine's central notion of coordination either redundant or empty. So-called coordination is non-semantic if it is anything real. (shrink)

In this book, law professors Sherry F. Colb and Michael C. Dorf argue that: -/- many non-human animals, at least vertebrates, are morally considerable and prima facie wrong to harm because they are sentient, i.e., conscious and capable of experiencing pains and pleasures; most aborted human fetuses are not sentient -- their brains and nervous systems are not yet developed enough for sentience -- and so the motivating moral concern for animals doesn't apply to most abortions[2]; later abortions affecting sentient (...) fetuses, while rare, raise serious moral concerns, but these abortions -- like all abortions -- invariably involve the interests and rights of the pregnant woman, which can make these abortions morally permissible. For a book claiming to explore the "connections" between debates about the two issues, just the summary from the book flap -- basically, what's above -- makes it appear that there really isn't much connection between the topics, at least at the core ethical level. Animals are sentient, early fetuses are not, and so the moral arguments about the two issues don't overlap or share premises. While the authors hope to use insights from one issue to shed light on the other, I find that differences in the issues limit these insights. (shrink)

Collected and edited by Noah Levin -/- Table of Contents: -/- UNIT ONE: INTRODUCTION TO CONTEMPORARY ETHICS: TECHNOLOGY, AFFIRMATIVE ACTION, AND IMMIGRATION 1 The “Trolley Problem” and Self-Driving Cars: Your Car’s Moral Settings (Noah Levin) 2 What is Ethics and What Makes Something a Problem for Morality? (David Svolba) 3 Letter from the Birmingham City Jail (Martin Luther King, Jr) 4 A Defense of Affirmative Action (Noah Levin) 5 The Moral Issues of Immigration (B.M. Wooldridge) 6 The Ethics of our (...) Digital Selves (Noah Levin) -/- UNIT TWO: TORTURE, DEATH, AND THE “GREATER GOOD” 7 The Ethics of Torture (Martine Berenpas) 8 What Moral Obligations do we have (or not have) to Impoverished Peoples? (B.M. Wooldridge) 9 Euthanasia, or Mercy Killing (Nathan Nobis) 10 An Argument Against Capital Punishment (Noah Levin) 11 Common Arguments about Abortion (Nathan Nobis & Kristina Grob) 12 Better (Philosophical) Arguments about Abortion (Nathan Nobis & Kristina Grob) -/- UNIT THREE: PERSONS, AUTONOMY, THE ENVIRONMENT, AND RIGHTS 13 Animal Rights (Eduardo Salazar) 14 John Rawls and the “Veil of Ignorance” (Ben Davies) 15 Environmental Ethics: Climate Change (Jonathan Spelman) 16 Rape, Date Rape, and the “Affirmative Consent” Law in California (Noah Levin) 17 The Ethics of Pornography: Deliberating on a Modern Harm (Eduardo Salazar) 18 The Social Contract (Thomas Hobbes) -/- UNIT FOUR: HAPPINESS 19 Is Pleasure all that Matters? Thoughts on the “Experience Machine” (Prabhpal Singh) 20 Utilitarianism (J.S. Mill) 21 Utilitarianism: Pros and Cons (B.M. Wooldridge) 22 Existentialism, Genetic Engineering, and the Meaning of Life: The Fifths (Noah Levin) 23 The Solitude of the Self (Elizabeth Cady Stanton) 24 Game Theory, the Nash Equilibrium, and the Prisoner’s Dilemma (Douglas E. Hill) -/- UNIT FIVE: RELIGION, LAW, AND ABSOLUTE MORALITY 25 The Myth of Gyges and The Crito (Plato) 26 God, Morality, and Religion (Kristin Seemuth Whaley) 27 The Categorical Imperative (Immanuel Kant) 28 The Virtues (Aristotle) 29 Beyond Good and Evil (Friedrich Nietzsche) 30 Other Moral Theories: Subjectivism, Relativism, Emotivism, Intuitionism, etc. (Jan F. Jacko). (shrink)

Die messianische Idee im neuzeitlichen Judaismus erörternd, fokussiert sich der Autor auf die Sabbataier-Bewegung. Er untersucht die gesellschaftlich-geschictlichen und psychologischen Gründe, welche die massenhafte Akzeptanz Sabbatai Zewis als Messias ermöglicht haben, wie auch das Verharren in dieser Überzeugung nachdem er große Erwartungen enttäuscht hatte, indem er unerwartet zum Islam übertrat. Der junge Rabbiner Nathan aus Gaza hat, sich auf Lurias Kabbale verlassend, nicht nur das jüdische Volk überzeugt, dass Sabbatai Zewi der langerwartete Messias ist, sondern auch eine theoretische Rechtfertigung (...) seines angeblich nur scheinbaren Verrats gegeben. Die Rechtfertigung des anstößigen Verhaltens Sabbatai Zewis, welcher eine manisch-depressive Person war, führte unter extremen Sabbataiern zur Überzeugung von der Heiligkeit der Sünde, wodurch die messianische Idee im neuzeitlichen Judaismus bis zur äußersten Groteskheit verzerrt wurde. (shrink)

Beyond medicalization: what’s left of pain With the help of the ethnopsychiatric research led by Tobie Nathan and other fundamental anthropological insights, we want to analyze how the medical and psychological gaze shapes our understanding and narration of pain and death. Specifically, our purpose is to highlight how the medicalization of discourse took away the possibility for the pain to say something crucial for the subject and society, isolating the individuals who suffer, thus preventing the possibility of reflecting and (...) changing the status quo. (shrink)

Author: Mordarski Ryszard Title: THE LAST ESOTERIC THINKER. LEO STRAUSS’S REMARKS ON THE ESOTERIC CHARACTER OF GOTTHOLD EPHRAIM LESSING’S WORKS (Ostatni ezoterysta. Uwagi Lea Straussa o ezoterycznym charakterze twórczości Gottholda Ephraima Lessinga) Source: Filo-Sofija year: 2006, vol:.6, number: 2006/1, pages: 135-152 Keywords: LEO STRAUSS, LESSING, ESOTERIC CHARACTER, MAIMONIDES Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:According to Leo Strauss, the great thinkers of the political philosophy from Plato, through al-Farabi and Maimonides, to (...) Hobbes, Locke, and J.J. Rousseau distinguished between exoteric, or public, writing and esoteric, or private, writing. The last thinker who was well aware of that distinction and applied it to express his own thought was G.E. Lessing. In the article the author discusses Strauss’s thesis concerning esoteric writing and presents the reasons why Lessing might be regarded as the last esoteric thinker. Finally, the author attempts to interpret Lessing’s last writings, especially his play Nathan the Wise, in the light of Strauss’s thesis. (shrink)

To date, both the United States federal government and twenty-one individual states have passed Religious Freedom Restoration Acts that aim to protect religious persons from having their sincere beliefs substantially burdened by governmental interests. RFRAs accomplish this by offering a three-pronged exemption test for religious objectors that is satisfied only when (1) an objector has a sincere belief that is being substantially burdened; (2) the government has a very good reason (e.g., health or safety) to interfere; and (3) there is (...) a reasonable alternative to serve the compelling interest. Legal balancing tests like those found in RFRA are content neutral insofar as they sideline the belief-content of conscientious objections as irrelevant when determining the permissibility of granting legal accommodations. However, some theorists worry that this legal picture may be backward: perhaps balancing tests should be content non-neutral given the usual features of conscientious objections. For example, Yossi Nehushtan contends that, contrary to their typical codification, religious conscience beliefs seem undeserving of special legal accommodations because they possess uniquely strong empirical and theoretical ties to intolerance. Thus, the illiberally intolerant content of these conscientious objections might actually give the state a reason to refuse to grant legal exemptions. In this paper, I offer a cursory defense of content neutrality with respect to balancing tests like those found in RFRA. To begin, I outline Nehushtan’s argument for content non-neutrality. The cornerstone of his argument is that illiberal intolerance is intolerable such that conscientious objections that are based upon illiberally intolerant values provide the state with strong, normally prevailing reason not to grant an exemption. I argue that, even when the illiberally intolerant content of one’s conscience constitutes a weighty and relevant factor in determining the permissibility of granting a legal exemption, there remain significant problems. It is difficult, for example, to determine which views are illiberally intolerant and difficult to say whether illiberally intolerant views can effectively serve as the principled demarcating line in balancing tests. To conclude, I offer several cursory arguments in favor of adopting content-neutral approaches without necessarily making a comprehensive case. By drawing on the work of Amy Sepinwall, Nadia Sawicki, and Nathan Chapman, I show that content-neutral approaches can help to safeguard robust protections for conscience by permitting atypical exercises of conscience, protect minority thoughts and practices from being coercively supplanted by majoritarian understandings of morality, appropriately maintain the skepticism and humility that we owe each other as compatriots in a pluralistic society, and allow the kind of justifiable civil disobedience that has an important place in political history among other things. (shrink)

Friedrich Schiller wielokrotnie angażował się w walkę o wolność, co wpłynęło na jego wielką popularność wśród Żydów z Europy Środkowej. Pod koniec lat osiemdziesiątych XVIII w., gdy sztuki Schillera zyskiwały uznanie, toczyła się burzliwa dyskusja o emancypacji Żydów, a antysemityzm stawał się jednym z najbardziej rozpowszechnionych w społeczeństwie poglądów. Jednak Schiller nigdy jednoznacznie nie sięgnął po temat Żydów, w przeciwieństwie do np. G. E. Lessinga i jego sztuki Nathan der Weise. Tylko jednego z jego bohaterów – zbója Moritza Spiegelberga (...) z dramatu Räuber można by określić jako Żyda, jednak nawet badacze dzieł Schillera nie są w tej kwestii zgodni. W niniejszym artykule chcę pokazać, że temat Żydów odgrywa u Schillera także pewną rolę w jego dramacie Kabale und Liebe, a jeden z bohaterów – sekretarz Wurm, ma wyraźnie żydowskie rysy. (shrink)

Biochemical kinds such as proteins pose interesting problems for philosophers of science, as they can be studied from the points of view of both biology and chemistry. The relationship between the biological functions of biochemical kinds and the microstructures that they are related to is the key question. This leads us to a more general discussion about ontological reductionism, microstructuralism, and multiple realization at the biology-chemistry interface. On the face of it, biochemical kinds seem to pose a challenge for ontological (...) reductionism and hence motivate a dual theory of chemical and biological kinds, a type of pluralism about natural kinds. But it will be argued that the challenge, which is based on multiple realization, can be addressed. The upshot is that there are reasonable prospects for ontological reductionism about biochemical kinds, which corroborates natural kind monism. (shrink)

The Counterfactual Comparative Account of Harm says that an event is overall harmful for someone if and only if it makes her worse off than she otherwise would have been. I defend this account from two common objections.

Nathan Salmon; XII*—How to Measure the Standard Metre, Proceedings of the Aristotelian Society, Volume 88, Issue 1, 1 June 1988, Pages 193–218.

In many tragic plays, the protagonist is brought down by a disaster that is a consequence of the protagonist's own error, his or her hamartia, the tragic flaw. Tragic flaws are disconcerting to the audience because they are not known or fully recognized by the protagonist—at least not until it is too late. In this essay, I take tragic flaws to be unreliable belief-forming dispositions that are unrecognized by us in some sense. I describe some different types of flaws and (...) consider what we might do about them. Then I examine three types of policies for managing our tragic flaws: doxastic, dispositional, and methodological. (shrink)

Throughout his career, Derek Parfit made the bold suggestion, at various times under the heading of the "Normativity Objection," that anyone in possession of normative concepts is in a position to know, on the basis of their competence with such concepts alone, that reductive realism in ethics is not even possible. Despite the prominent role that the Normativity Objection plays in Parfit's non-reductive account of the nature of normativity, when the objection hasn't been ignored, it's been criticized and even derided. (...) We argue that the exclusively negative attention that the objection has received has been a mistake. On our reading, Parfit's Normativity Objection poses a serious threat to reductivism, as it exposes the uneasy relationship between our a priori knowledge of a range of distinctly normative truths and the typical package of semantic commitments that reductivists have embraced since the Kripkean revolution. (shrink)

This paper continues a debate about the following claim: an agent punishes someone only if she aims to harm him. In a series of papers, Bill Wringe argues that this claim is false, I criticize his arguments, and he replies. Here, I argue that his reply fails.

I criticize an increasingly popular set of arguments for the justifiability of punishment. Some philosophers try to justify punishment by appealing to what Peter Strawson calls the reactive attitudes – emotions like resentment, indignation, remorse and guilt. These arguments fail. The view that these emotions commit us to punishment rests on unsophisticated views of punishment and of these emotions and their associated behaviors. I offer more sophisticated accounts of punishment, of these emotions and of their associated behaviors that are consistent (...) with Abolitionism, the view that punishment is unjustified. (shrink)

An expanded and more candid version of the author’s autobiographical “My Philosophical Education”.