Results for 'Nathan Eric Dickman'

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Nathan Eric Dickman
University of The Ozarks
  1. A Hermeneutic for and From Reading Kierkegaard's For Self-Examination.Nathan Eric Dickman - 2020 - Religions 10 (11):491.
    This essay provides a close reading of Kierkegaard’s later signed text, For Self-Examination. While many of Kierkegaard’s pseudonymous texts often are selected for their philosophically explicit engagements with Hegelian philosophy, I use Hegel’s dialectic of lordship and bondage to draw out how Kierkegaard circumvents it in this one. I first provide historical context, noting how Kierkegaard turned to earnest works after his public humiliation in the Copenhagen newspaper, undermining his ability to deploy irony effectively. Second, I briefly develop Hegel’s lordship (...)
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  2. Master Questions, Student Questions, and Genuine Questions: A Performative Analysis of Questions in Chan Encounter Dialogues.Nathan Eric Dickman - 2020 - Religions 2 (11):72.
    I want to know whether Chan masters and students depicted in classical Chan transmission literature can be interpreted as asking open (or what I will call “genuine”) questions. My task is significant because asking genuine questions appears to be a decisive factor in ascertaining whether these figures represent models for dialogue—the kind of dialogue championed in democratic society and valued by promoters of interreligious exchange. My study also contributes to a more comprehensive understanding of early Chan not only by detailing (...)
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  3. Epistemic Trespassing.Nathan Ballantyne - 2019 - Mind 128 (510):367-395.
    Epistemic trespassers judge matters outside their field of expertise. Trespassing is ubiquitous in this age of interdisciplinary research and recognizing this will require us to be more intellectually modest.
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  4. The Goals of Moral Worth.Nathan Robert Howard - forthcoming - Oxford Studies in Metaethics.
    While it is tempting to suppose that an act has moral worth just when and because it is motivated by sufficient moral reasons, philosophers have, largely, come to doubt this analysis. Doubt is rooted in two claims. The first is that some facts can motivate a given act in multiple ways, not all of which are consistent with moral worth. The second is the orthodox view that normative reasons are facts. I defend the tempting analysis by proposing and defending a (...)
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  5. How to Be a Modalist About Essence.Nathan Wildman - 2016 - In Mark Jago (ed.), Reality Making. Oxford University Press.
    Rather infamously, Kit Fine provided a series of counter-examples which purport to show that the modalist program of analysing essence in terms of metaphysical necessity is fundamentally misguided. Several would-be modalists have since responded, attempting to save the position from this Finean Challenge. This paper evaluates and rejects a trio of such responses, from Della Rocca, Zalta, and Gorman. But I’m not here arguing for Fine’s conclusion – ultimately, this is a fight amongst friends, with Della Rocca, Zalta, Gorman, and (...)
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  6. Fiction Unlimited.Nathan Wildman & Christian Folde - 2017 - Journal of Aesthetics and Art Criticism 75 (1):73-80.
    We offer an original argument for the existence of universal fictions—that is, fictions within which every possible proposition is true. Specifically, we detail a trio of such fictions, along with an easy-to-follow recipe for generating more. After exploring several consequences and dismissing some objections, we conclude that fiction, unlike reality, is unlimited when it comes to truth.
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  7. Moral Luck Defended.Nathan Hanna - 2014 - Noûs 48 (4):683-698.
    I argue that there is moral luck, i.e., that facts beyond our control can affect how laudable or culpable we are.
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  8. Harm: Omission, Preemption, Freedom.Nathan Hanna - 2016 - Philosophy and Phenomenological Research 93 (2):251-73.
    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.
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  9. Interactivity, Fictionality, and Incompleteness.Nathan Wildman & Richard Woodward - forthcoming - In Grant Tavinor & Jon Robson (eds.), The Aesthetics of Videogames. Routledge.
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  10. Science is Not Always “Self-Correcting” : Fact–Value Conflation and the Study of Intelligence.Nathan Cofnas - 2016 - Foundations of Science 21 (3):477-492.
    Some prominent scientists and philosophers have stated openly that moral and political considerations should influence whether we accept or promulgate scientific theories. This widespread view has significantly influenced the development, and public perception, of intelligence research. Theories related to group differences in intelligence are often rejected a priori on explicitly moral grounds. Thus the idea, frequently expressed by commentators on science, that science is “self-correcting”—that hypotheses are simply abandoned when they are undermined by empirical evidence—may not be correct in all (...)
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  11. On Shaky Ground?Nathan Wildman - 2018 - In Ricki Bliss & Graham Priest (eds.), Reality and its Structure. Oxford University Press.
    The past decade and a half has seen an absolute explosion of literature discussing the structure of reality. One particular focus here has been on the fundamental. However, while there has been extensive discussion, numerous fundamental questions about fundamentality have not been touched upon. In this chapter, I focus on one such lacuna about the modal strength of fundamentality. More specifically, I am interested in exploring the contingent fundamentality thesis - that is, the idea that the fundamentalia are only contingently (...)
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  12. On the Significance of Praise.Nathan Stout - forthcoming - American Philosophical Quarterly.
    In recent years there has been an explosion of philosophical work on blame. Much of this work has focused on explicating the nature of blame or on examining the norms that govern it, and the primary motivation for theorizing about blame seems to derive from blame’s tight connection to responsibility. However, very little philosophical attention has been given to praise and its attendant practices. In this paper, I identify three possible explanations for this lack of attention. My goal is to (...)
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  13. Why Are There No Platypuses at the Olympics?: A Teleological Case for Athletes with Disorders of Sexual Development to Compete Within Their Sex Category.Nathan Gamble & Michal Pruski - 2020 - South African Journal of Sports Medicine 32 (1).
    In mid-2019, the controversy regarding South African runner Caster Semenya’s eligibility to participate in competitions against other female runners culminated in a Court of Arbitration for Sport judgement. Semenya possessed high endogenous testosterone levels (arguably a performance advantage), secondary to a disorder of sexual development. In this commentary, Aristotelean teleology is used to defend the existence of ‘male’ and ‘female’ as discrete categories. It is argued that once the athlete’s sex is established, they should be allowed to compete in the (...)
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  14. Conversation, Responsibility, and Autism Spectrum Disorder.Nathan Stout - 2016 - Philosophical Psychology 29 (7):1-14.
    In this paper, I present a challenge for Michael McKenna’s conversational theory of moral responsibility. On his view, to be a responsible agent is to be able to engage in a type of moral conversation. I argue that individuals with autism spectrum disorder present a considerable problem for the conversational theory because empirical evidence on the disorder seems to suggest that there are individuals in the world who meet all of the conditions for responsible agency that the theory lays out (...)
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  15. A Peculiar Intuition: Kant's Conceptualist Account of Perception.Nathan Bauer - 2012 - Inquiry: An Interdisciplinary Journal of Philosophy 55 (3):215-237.
    Abstract Both parties in the active philosophical debate concerning the conceptual character of perception trace their roots back to Kant's account of sensible intuition in the Critique of Pure Reason. This striking fact can be attributed to Kant's tendency both to assert and to deny the involvement of our conceptual capacities in sensible intuition. He appears to waver between these two positions in different passages, and can thus seem thoroughly confused on this issue. But this is not, in fact, the (...)
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  16. Autism, Episodic Memory, and Moral Exemplars.Nathan Stout - 2016 - Philosophical Psychology 29 (6):858-870.
    This paper presents a challenge for exemplar theories of moral concepts. Some have proposed that we acquire moral concepts by way of exemplars of actions that are prohibited as well as of actions that are required, and we classify newly encountered actions based on their similarity to these exemplars. Judgments of permissibility then follow from these exemplar-based classifications. However, if this were true, then we would expect that individuals who lacked, or were deficient in, the capacity to form or access (...)
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  17. Reasons-Responsiveness and Moral Responsibility: The Case of Autism.Nathan Stout - 2016 - The Journal of Ethics 20 (4):401-418.
    In this paper, I consider a novel challenge to John Martin Fischer and Mark Ravizza’s reasons-responsiveness theory of moral responsibility. According to their view, agents possess the control necessary for moral responsibility if their actions proceed from a mechanism that is moderately reasons-responsive. I argue that their account of moderate reasons-responsiveness fails to provide necessary and sufficient conditions for moral responsibility since it cannot give an adequate account of the responsibility of individuals with autism spectrum disorder. Empirical evidence suggests that (...)
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  18. One Desire Too Many.Nathan Robert Howard - 2021 - Philosophy and Phenomenological Research 102 (2):302-317.
    I defend the widely-held view that morally worthy action need not be motivated by a desire to promote rightness as such. Some have recently come to reject this view, arguing that desires for rightness as such are necessary for avoiding a certain kind of luck thought incompatible with morally worthy action. I show that those who defend desires for rightness as such on the basis of this argument misunderstand the relationship between moral worth and the kind of luck that their (...)
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  19. In Defense of Content-Independence.Nathan Adams - 2017 - Legal Theory 23 (3):143-167.
    Discussions of political obligation and political authority have long focused on the idea that the commands of genuine authorities constitute content-independent reasons. Despite its centrality in these debates, the notion of content-independence is unclear and controversial, with some claiming that it is incoherent, useless, or increasingly irrelevant. I clarify content-independence by focusing on how reasons can depend on features of their source or container. I then solve the long-standing puzzle of whether the fact that laws can constitute content-independent reasons is (...)
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  20. Say What? A Critique of Expressive Retributivism.Nathan Hanna - 2008 - Law and Philosophy 27 (2):123-150.
    Some philosophers think that the challenge of justifying punishment can be met by a theory that emphasizes the expressive character of punishment. A particular type of theories of this sort - call it Expressive Retributivism [ER] - combines retributivist and expressivist considerations. These theories are retributivist since they justify punishment as an intrinsically appropriate response to wrongdoing, as something wrongdoers deserve, but the expressivist element in these theories seeks to correct for the traditional obscurity of retributivism. Retributivists often rely on (...)
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  21. Judaism as a Group Evolutionary Strategy.Nathan Cofnas - 2018 - Human Nature 29 (2):134-156.
    MacDonald argues that a suite of genetic and cultural adaptations among Jews constitutes a “group evolutionary strategy.” Their supposed genetic adaptations include, most notably, high intelligence, conscientiousness, and ethnocentrism. According to this thesis, several major intellectual and political movements, such as Boasian anthropology, Freudian psychoanalysis, and multiculturalism, were consciously or unconsciously designed by Jews to promote collectivism and group continuity among themselves in Israel and the diaspora and undermine the cohesion of gentile populations, thus increasing the competitive advantage of Jews (...)
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  22. Attitude, Inference, Association: On the Propositional Structure of Implicit Bias.Eric Mandelbaum - 2016 - Noûs 50 (3):629-658.
    The overwhelming majority of those who theorize about implicit biases posit that these biases are caused by some sort of association. However, what exactly this claim amounts to is rarely specified. In this paper, I distinguish between different understandings of association, and I argue that the crucial senses of association for elucidating implicit bias are the cognitive structure and mental process senses. A hypothesis is subsequently derived: if associations really underpin implicit biases, then implicit biases should be modulated by counterconditioning (...)
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  23. Ideological Diversity, Hostility, and Discrimination in Philosophy.Uwe Peters, Nathan Honeycutt, Andreas De Block & Lee Jussim - 2020 - Philosophical Psychology 33 (4):511-548.
    Members of the field of philosophy have, just as other people, political convictions or, as psychologists call them, ideologies. How are different ideologies distributed and perceived in the field? Using the familiar distinction between the political left and right, we surveyed an international sample of 794 subjects in philosophy. We found that survey participants clearly leaned left (75%), while right-leaning individuals (14%) and moderates (11%) were underrepresented. Moreover, and strikingly, across the political spectrum, from very left-leaning individuals and moderates to (...)
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  24. Against Phenomenal Conservatism.Nathan Hanna - 2011 - Acta Analytica 26 (3):213-221.
    Recently, Michael Huemer has defended the Principle of Phenomenal Conservatism: If it seems to S that p, then, in the absence of defeaters, S thereby has at least some degree of justification for believing that p. This principle has potentially far-reaching implications. Huemer uses it to argue against skepticism and to defend a version of ethical intuitionism. I employ a reductio to show that PC is false. If PC is true, beliefs can yield justification for believing their contents in cases (...)
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  25. Forget About the Future: Effects of Thought Suppression on Memory for Imaginary Emotional Episodes.Nathan A. Ryckman, Donna Rose Addis, Andrew J. Latham & Anthony J. Lambert - 2018 - Cognition and Emotion 32 (1):200-206.
    Whether intentional suppression of an unpleasant or unwanted memory reduces the ability to recall that memory subsequently is a contested issue in contemporary memory research. Building on findings that similar processes are recruited when individuals remember the past and imagine the future, we measured the effects of thought suppression on memory for imagined future scenarios. Thought suppression reduced the ability to recall emotionally negative scenarios, but not those that were emotionally positive. This finding suggests that intentionally avoiding thoughts about emotionally (...)
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  26. Kant's Subjective Deduction.Nathan Bauer - 2010 - British Journal for the History of Philosophy 18 (3):433-460.
    In the transcendental deduction, the central argument of the Critique of Pure Reason, Kant seeks to secure the objective validity of our basic categories of thought. He distinguishes objective and subjective sides of this argument. The latter side, the subjective deduction, is normally understood as an investigation of our cognitive faculties. It is identified with Kant’s account of a threefold synthesis involved in our cognition of objects of experience, and it is said to precede and ground Kant’s proof of the (...)
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  27. The World is Not Enough.Nathan Robert Howard & N. G. Laskowski - 2021 - Noûs 55 (1):86-101.
    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. (...)
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  28. Salience, Imagination, and Moral Luck.Nathan Stout - 2017 - Philosophical Papers 46 (2):297-313.
    One key desideratum of a theory of blame is that it be able to explain why we typically have differing blaming responses in cases involving significant degrees of luck. T.M. Scanlon has proposed a relational account of blame, and he has argued that his account succeeds in this regard and that this success makes his view preferable to reactive attitude accounts of blame. In this paper, I aim to show that Scanlon's view is open to a different kind of luck-based (...)
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  29.  85
    A Teleofunctional Account of Evolutionary Mismatch.Nathan Cofnas - 2016 - Biology and Philosophy 31 (4):507-525.
    When the environment in which an organism lives deviates in some essential way from that to which it is adapted, this is described as “evolutionary mismatch,” or “evolutionary novelty.” The notion of mismatch plays an important role, explicitly or implicitly, in evolution-informed cognitive psychology, clinical psychology, and medicine. The evolutionary novelty of our contemporary environment is thought to have significant implications for our health and well-being. However, scientists have generally been working without a clear definition of mismatch. This paper defines (...)
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  30.  70
    The Nature of Punishment: Reply to Wringe.Nathan Hanna - 2017 - Ethical Theory and Moral Practice 20 (5):969-976.
    Many philosophers think that an agent punishes a subject only if the agent aims to harm the subject. Bill Wringe has recently argued against this claim. I show that his arguments fail.
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  31. Is Sensitive Knowledge 'Knowledge'?Nathan Rockwood - 2013 - Locke Studies 13:15-30.
    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, (...)
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  32. Liberalism and the General Justifiability of Punishment.Nathan Hanna - 2009 - Philosophical Studies 145 (3):325-349.
    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 (...)
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  33. Retributivism Revisited.Nathan Hanna - 2014 - Philosophical Studies 167 (2):473-484.
    I’ll raise a problem for Retributivism, the view that legal punishment is justified on the basis of desert. I’ll focus primarily on Mitchell Berman’s recent defense of the view. He gives one of the most sophisticated and careful statements of it. And his argument is representative, so the problem I’ll raise for it will apply to other versions of Retributivism. His insights about justification also help to make the problem particularly obvious. I’ll also show how the problem extends to non-retributive (...)
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  34. The Passions of Punishment.Nathan Hanna - 2009 - Pacific Philosophical Quarterly 90 (2):232-250.
    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 (...)
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  35. Thinking Critically About Abortion: Why Most Abortions Aren’T Wrong & Why All Abortions Should Be Legal.Nathan Nobis & Kristina Grob - 2019 - Atlanta, GA: Open Philosophy Press.
    This book introduces readers to the many arguments and controversies concerning abortion. While it argues for ethical and legal positions on the issues, it focuses on how to think about the issues, not just what to think about them. It is an ideal resource to improve your understanding of what people think, why they think that and whether their (and your) arguments are good or bad, and why. It's ideal for classroom use, discussion groups, organizational learning, and personal reading. -/- (...)
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  36.  96
    Hitting Retributivism Where It Hurts.Nathan Hanna - 2019 - Criminal Law and Philosophy 13 (1):109-127.
    Many philosophers think that, when someone deserves something, it’s intrinsically good that she get it or there’s a non-instrumental reason to give it to her. Retributivists who try to justify punishment by appealing to claims about what people deserve typically assume this view or views that entail it. In this paper, I present evidence that many people have intuitions that are inconsistent with this view. And I argue that this poses a serious challenge to retributivist arguments that appeal to desert.
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  37. Philosophical Success.Nathan Hanna - 2015 - Philosophical Studies 172 (8):2109-2121.
    Peter van Inwagen proposes a criterion of philosophical success. He takes it to support an extremely pessimistic view about philosophy. He thinks that all philosophical arguments for substantive conclusions fail, including the argument from evil. I’m more optimistic on both counts. I’ll identify problems with van Inwagen’s criterion and propose an alternative. I’ll then explore the differing implications of our criteria. On my view, philosophical arguments can succeed and the argument from evil isn’t obviously a failure.
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  38. Thinking is Believing.Eric Mandelbaum - 2014 - Inquiry: An Interdisciplinary Journal of Philosophy 57 (1):55-96.
    Inquiry, Volume 57, Issue 1, Page 55-96, February 2014.
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  39. Religious Authority and the Transmission of Abstract God Concepts.Nathan Cofnas - 2018 - Philosophical Psychology 31 (4):609-628.
    According to the Standard Model account of religion, religious concepts tend to conform to “minimally counterintuitive” schemas. Laypeople may, to varying degrees, verbally endorse the abstract doctrines taught by professional theologians. But, outside the Sunday school exam room, the implicit representations that tend to guide people’s everyday thinking, feeling, and behavior are about minimally counterintuitive entities. According to the Standard Model, these implicit representations are the essential thing to be explained by the cognitive science of religion. It is argued here (...)
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  40. Troubles with Bayesianism: An Introduction to the Psychological Immune System.Eric Mandelbaum - 2019 - Mind and Language 34 (2):141-157.
    A Bayesian mind is, at its core, a rational mind. Bayesianism is thus well-suited to predict and explain mental processes that best exemplify our ability to be rational. However, evidence from belief acquisition and change appears to show that we do not acquire and update information in a Bayesian way. Instead, the principles of belief acquisition and updating seem grounded in maintaining a psychological immune system rather than in approximating a Bayesian processor.
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  41. Innateness as Genetic Adaptation: Lorenz Redivivus (and Revised).Nathan Cofnas - 2017 - Biology and Philosophy 32 (4):559-580.
    In 1965, Konrad Lorenz grounded the innate–acquired distinction in what he believed were the only two possible sources of information that can underlie adaptedness: phylogenetic and individual experience. Phylogenetic experience accumulates in the genome by the process of natural selection. Individual experience is acquired ontogenetically through interacting with the environment during the organism’s lifetime. According to Lorenz, the adaptive information underlying innate traits is stored in the genome. Lorenz erred in arguing that genetic adaptation is the only means of accumulating (...)
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  42. Xenotransplantation, Subsistence Hunting and the Pursuit of Health: Lessons for Animal Rights-Based Vegan Advocacy.Nathan Nobis - 2018 - Between the Species 21 (1).
    I argue that, contrary to what Tom Regan suggests, his rights view implies that subsistence hunting is wrong, that is, killing animals for food is wrong even when they are the only available food source, since doing so violates animal rights. We can see that subsistence hunting is wrong on the rights view by seeing why animal experimentation, specifically xenotransplanation, is wrong on the rights view: if it’s wrong to kill an animal to take organs to save a human life, (...)
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  43. Justice at the Margins: The Social Contract and the Challenge of Marginal Cases.Nathan Bauer & David Svolba - 2017 - Southern Journal of Philosophy 55 (1):51-67.
    Attempts to justify the special moral status of human beings over other animals face a well-known objection: the challenge of marginal cases. If we attempt to ground this special status in the unique rationality of humans, then it becomes difficult to see why nonrational humans should be treated any differently than other, nonhuman animals. We respond to this challenge by turning to the social contract tradition. In particular, we identify an important role for the concept of recognition in attempts to (...)
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  44. Seeing and Conceptualizing: Modularity and the Shallow Contents of Perception.Eric Mandelbaum - 2018 - Philosophy and Phenomenological Research 97 (2):267-283.
    After presenting evidence about categorization behavior, this paper argues for the following theses: 1) that there is a border between perception and cognition; 2) that the border is to be characterized by perception being modular (and cognition not being so); 3) that perception outputs conceptualized representations, so views that posit that the output of perception is solely non-conceptual are false; and 4) that perceptual content consists of basic-level categories and not richer contents.
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  45. Against Alief.Eric Mandelbaum - 2013 - Philosophical Studies 165 (1):197-211.
    This essay attempts to clarify the nature and structure of aliefs. First I distinguish between a robust notion of aliefs and a deflated one. A robust notion of aliefs would introduce aliefs into our psychological ontology as a hitherto undiscovered kind, whereas a deflated notion of aliefs would identify aliefs as a set of pre-existing psychological states. I then propose the following dilemma: one the one hand, if aliefs have propositional content, then it is unclear exactly how aliefs differ from (...)
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  46. Mapping the Mind: Bridge Laws and the Psycho-Neural Interface.Marco J. Nathan & Guillermo Del Pinal - 2016 - Synthese 193 (2):637-657.
    Recent advancements in the brain sciences have enabled researchers to determine, with increasing accuracy, patterns and locations of neural activation associated with various psychological functions. These techniques have revived a longstanding debate regarding the relation between the mind and the brain: while many authors claim that neuroscientific data can be employed to advance theories of higher cognition, others defend the so-called ‘autonomy’ of psychology. Settling this significant issue requires understanding the nature of the bridge laws used at the psycho-neural interface. (...)
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  47.  92
    Facing the Consequences.Nathan Hanna - 2014 - Criminal Law and Philosophy 8 (3):589-604.
    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.
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  48. Two Claims About Desert.Nathan Hanna - 2013 - Pacific Philosophical Quarterly 94 (1):41-56.
    Many philosophers claim that it is always intrinsically good when people get what they deserve and that there is always at least some reason to give people what they deserve. I highlight problems with this view and defend an alternative. I have two aims. First, I want to expose a gap in certain desert-based justifications of punishment. Second, I want to show that those of us who have intuitions at odds with these justifications have an alternative account of desert at (...)
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  49. The Self-Undermining Arguments From Disagreement.Eric Sampson - 2019 - Oxford Studies in Metaethics 14:23-46.
    Arguments from disagreement against moral realism begin by calling attention to widespread, fundamental moral disagreement among a certain group of people. Then, some skeptical or anti-realist-friendly conclusion is drawn. Chapter 2 proposes that arguments from disagreement share a structure that makes them vulnerable to a single, powerful objection: they self-undermine. For each formulation of the argument from disagreement, at least one of its premises casts doubt either on itself or on one of the other premises. On reflection, this shouldn’t be (...)
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  50. Review of SHERRY F. COLB AND MICHAEL C. DORF Beating Hearts: Abortion and Animal Rights. [REVIEW]Nathan Nobis - 2016 - Notre Dame Philosophical Reviews 1 (1):1-2.
    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 (...)
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