The cucumber is a creeping vine that roots in the ground and grows up trellises or other supporting frames, wrapping around supports with thin, spiraling tendrils. The plant may also root in a soilless medium, whereby it will sprawl along the ground in lieu of a supporting structure. The vine has large leaves that form a canopy over the fruits. Among these common diseases, we single out the diseases that affect the cucumber, which is affected by about 22 diseases, with (...) different symptoms for each disease. Today, technology is facilitating human life in all areas of life, and among these facilities are expert systems that have become an integral part of human life as they contain several systems and areas, for example: Artificial Intelligence (AI), which refers to systems or devices that simulate Human intelligence to perform tasks that can improve itself based on some human information, and other areas, and with reference to expert systems and their importance to humans, an integrated expert system has been created in the agricultural field that diagnoses cucumber diseases using CLIPS Expert System language Delphi language. The system was used to design and implement the proposed expert system. The system facilitates the diagnosis of cucumber-related diseases. There is no doubt that this expert system will help farmers and those involved in the agricultural field to diagnose cucumber-related diseases. Objectives: is to help farmers diagnose pear diseases in the correct way and how to treat these diseases. Method: The system contains a program that diagnoses 22 diseases that affect cucumber. Results: The expert system was evaluated by farmers and praised for helping them with it. Conclusion: The expert system for diagnosing cucumber diseases is effective and usable. (shrink)

Background: Broccoli is an edible green plant in the cabbage family (family Brassicaceae, genus Brassica) whose large flowering head, stalk and small associated leaves are eaten as a vegetable. A leaf of Broccoli might be affected of Several Diseases descriped in this paper . When symptoms is encountered, it requires some kind of medical care. If appropriate Survival of Broccoli Diseases is not taken quickly, it can lead to Broccoli to die . Objectives: The main goal of this expert system (...) is to get the appropriate diagnosis of disease and the correct treatment. Methods: In this paper the design of the proposed Expert System which was produced to help Farmers in diagnosing many of the broccoli diseases such as : Damping Off,Club root of crucifers or Finger and toe disease,Alternaria leaf spot,Black rot,Downy mildew, and White rust. (shrink)

Plant diseases are numerous in the world of agriculture. These diseases cause a lot of trouble to most farmers. Among these common diseases, we single out the diseases that affect the Passion fruit, which is affected by about seven diseases, with different symptoms for each disease. Today, technology is facilitating human life in all areas of life, and among these facilities are expert system, a computer program that uses artificial-intelligence methods to solve problems within a specialized domain that ordinarily requires (...) human expertise. The first expert system was developed in 1965 by Edward Feigen Baum and Joshua Lederberg of Stanford University in California, U.S. Dendral, as their expert system was later known, was designed to analyses chemical compounds. Expert systems now have commercial applications in fields as diverse as medical diagnosis, petroleum engineering, and financial investing and other areas, and with reference to expert systems and their importance to humans, an integrated expert system has been created in the agricultural field that diagnoses Passion diseases using CLIPS Expert System language. The system was used to design and implement the proposed expert system. The system facilitates the diagnosis of Passion -related diseases. There is no doubt that this expert system will help farmers and those involved in the agricultural field to diagnose Passion -related diseases. Objectives: is to help farmers diagnose Passion diseases in the correct way and how to treat these diseases. Method: The system contains a program project that diagnoses 7 diseases that affect Passion and the seven diseases are: Brown spot, Septoria spot, Root and crown rot, Fusarium wilt, Anthracnose, Woodiness virus, Scab. Results: The expert system was evaluated by farmers and praised for helping them with it. Conclusion: The expert system for diagnosing Passion diseases is effective and usable. (shrink)

Abstract: Retama raetam (RR) is a traditional medicinal plant belongs to fabaceae family which grows in North Africa and East Mediterranean region. Locally, RR is used in several diseases including diabetes mellitus and hypertension. Thus, this study aims to investigate certain behavioral and central effects of methanolic extract of RR seeds in experimental animals (male Albino adult mice of 20 – 35 gm). Three exploratory behavioral models are used in this study, open field, elevated plus maze and light-dark box models, (...) in addition, picrotoxin induced seizure model in mice. In elevated plus-maze test of anxiety, a dose of 25 mg/kg of RR induced a significant increase in number of open arms entries and time spent on open arms of the maze compared to the control. In light-dark model, time spent on light area and number of light-dark transitions are significantly increased after treatment with 25 mg/kg RR extract of seeds. Open field model also revealed a significant increase in general motor activity of the mouse after 25 mg/kg of RR. On the other hand, a dose of 50 mg/kg of RR significantly induced a profound central and peripheral analgesic responses. In summary, this study concludes that RR seeds have a profound anxiolytic-like effect and analgesic response with delay in latency time of seizure induced by picrotoxin in mice. (shrink)

Epistemic exploitation occurs when privileged persons compel marginalized persons to educate them about the nature of their oppression. I argue that epistemic exploitation is marked by unrecognized, uncompensated, emotionally taxing, coerced epistemic labor. The coercive and exploitative aspects of the phenomenon are exemplified by the unpaid nature of the educational labor and its associated opportunity costs, the double bind that marginalized persons must navigate when faced with the demand to educate, and the need for additional labor created by the default (...) skepticism of the privileged. I explore the connections between epistemic exploitation and the two varieties of epistemic injustice that Fricker (2007) identifies, testimonial and hermeneutical injustice. I situate epistemic exploitation within Dotson’s (2012; 2014) framework of epistemic oppression, and I address the role that epistemic exploitation plays in maintaining active ignorance and upholding dominant epistemic frameworks. (shrink)

Machine intelligence already helps medical staff with a number of tasks. Ethical decision-making, however, has not been handed over to computers. In this proof-of-concept study, we show how an algorithm based on Beauchamp and Childress’ prima-facie principles could be employed to advise on a range of moral dilemma situations that occur in medical institutions. We explain why we chose fuzzy cognitive maps to set up the advisory system and how we utilized machine learning to train it. We report on the (...) difficult task of operationalizing the principles of beneficence, non-maleficence and patient autonomy, and describe how we selected suitable input parameters that we extracted from a training dataset of clinical cases. The first performance results are promising, but an algorithmic approach to ethics also comes with several weaknesses and limitations. Should one really entrust the sensitive domain of clinical ethics to machine intelligence? (shrink)

Structural gaslighting arises when conceptual work functions to obscure the non-accidental connections between structures of oppression and the patterns of harm they produce and license. This paper examines the role that structural gaslighting plays in white feminist methodology and epistemology using Fricker’s (2007) discussion of hermeneutical injustice as an illustration. Fricker’s work produces structural gaslighting through several methods: i) the outright denial of the role that structural oppression plays in producing interpretive harm, ii) the use of single-axis conceptual resources to (...) understand intersectional oppression, and iii) the failure to recognize the legacy of women of color’s epistemic resistance work surrounding the issue of sexual harassment in the workplace. I argue that Fricker’s whitewashed discussion of epistemic resistance to sexual harassment in the United States is a form of structural gaslighting that fails to treat women of color as knowers and exemplifies the strategic forgetting that is a central methodological tactic of white feminism. (shrink)

Deflationists hold that it does not seem to us, in experience, as though time robustly passes. There is some recent empirical evidence that appears to support this contention. Equally, empirical evidence suggests that we naïvely represent time as dynamical. Thus deflationists are faced with an explanatory burden. If, as they maintain, the world seems to us in experience as though it is non-dynamical, then why do we represent time as dynamical? This paper takes up the challenge of investigating, on the (...) part of the deflationist, one candidate explanation. We hypothesise that people’s belief that the future is what we call deliberatively open partly explains why they represent time as dynamical. In a series of two experiments we test this hypothesis. We find no evidence that beliefs about deliberative openness explain why people represent time as dynamical. Hence there remains an explanatory burden for the deflationist to discharge. (shrink)

Epistemologies have power. They have the power not only to transform worlds, but to create them. And the worlds that they create can be better or worse. For many people, the worlds they create are predictably and reliably deadly. Epistemologies can turn sacred land into ‘resources’ to be bought, sold, exploited, and exhausted. They can turn people into ‘labor’ in much the same way. They can not only disappear acts of violence but render them unnamable and unrecognizable within their conceptual (...) architectures. Settler systems of epistemic and conceptual resources and the relations among them are constructed to preclude certain forms of knowledge. This is not an accident; it is a central goal of colonial violence. Colonization and land dispossession would not be possible without the violent disruption of Indigenous knowledge systems and ongoing organized attempts to disrupt their survival. Violently disrupting the relationships of people to land is as much an epistemic project as it is a material one, and these two projects are inherently linked. The task of theorizing epistemic oppression is not only about epistemic oppression. Epistemic oppression is a story that gives language to a phenomenon in order to get past it, to carry on with the maintaining and reviving the forms of Indigenous and diasporic knowledge that colonialism has worked tirelessly to corrupt and silence. (shrink)

ENGLISH. From statements about what is the case we cannot derive statements about what ought to be. This is only one way in which we can describe the dichotomy between Is and Ought that has preoccupied philosophers since Hume to the present day. However, relatively little attention has been paid to the question of whether statements about what ought to be may commit us to, or even imply, statements about what is. This paper aims to address this shortcoming. It pursues (...) two goals. First, it tries to show that rationality requires empirical evidence about what is if we have normative beliefs about what we ought to do. Second, it tries to draw two further conclusions for (academic) philosophers. On the one hand, in our research on normative statements, we are rationally required to consider relevant empirical findings. On the other hand, as individuals we are rationally required to intend to act in accordance with our normative beliefs. -/- DEUTSCH. Aus Aussagen darüber, was der Fall ist, lassen sich keine Aussagen darüber ableiten, was sein sollte. Dies ist nur eine Beschreibung der Dichotomie von Sein und Sollen, die Philosophen seit Hume bis heute beschäftigt. Umgekehrt hat die Frage relativ wenig Beachtung gefunden, ob Aussagen darüber, was sein sollte, zu Aussagen darüber, was ist, führen können oder sie gar implizieren. Der vorliegende Beitrag möchte diesem Manko entgegentreten. Er verfolgt zwei Ziele: Erstens versucht er im Allgemeinen zu zeigen, dass normative Überzeugungen darüber, was man tun sollte, unter rationalem Gesichtspunkt empirischer Evidenz bedürfen. Zweitens versucht er, spezifisch für uns (akademisch) Philosophierende zwei weitere Folgerungen zu ziehen. Einerseits sind wir in unserer Forschung über normative Aussagen rational verpflichtet, relevante empirische Befunde zu beachten. Andererseits sind wir als Individuen rational verpflichtet zu beabsichtigen, selbst unseren normativen Überzeugungen entsprechend zu handeln. (shrink)

Whatever its ultimate philosophical merits, it is often thought that the growing block theory presents an intuitive picture of reality that accords well with our pre-reflective or folk view of time, and of the past, present, and future. This is partly motivated by the idea that we find it intuitive that, in some sense, the future is open and the past closed, and that the growing block theory is particularly well suited to accommodate this being so. In this paper, we (...) empirically investigate three claims. First, that people's intuitive or pre-reflective sense that the future is open is at least partly captured by there being truth-gaps for future contingents: what we call alethic openness. Second, that people, perhaps tacitly, believe that the fact that the future is alethically open is a reason to endorse the growing block theory; and third, that part of what explains why people tend to naively represent our world as a growing block is that they represent the future as alethically open. We found evidence in support of the first two claims. We consider the implications of these findings for several debates in the philosophy of time. (shrink)

There is good reason to believe that scientific realism requires a commitment to the objective modal structure of the physical world. Causality, equilibrium, laws of nature, and probability all feature prominently in scientific theory and explanation, and each one is a modal notion. If we are committed to the content of our best scientific theories, we must accept the modal nature of the physical world. But what does the scientific realist’s commitment to physical modality require? We consider whether scientific realism (...) is compatible with Humeanism about the laws of nature, and we conclude that it is not. We specifically identify three major problems for the best-systems account of lawhood: its central concept of strength cannot be formulated non-circularly, it cannot offer a satisfactory account of the laws of the special sciences, and it can offer no explanation of the success of inductive inference. In addition, Humeanism fails to be naturalistically motivated. For these reasons, we conclude that the scientific realist must embrace natural necessity. (shrink)

Empirical evidence shows that people have multiple time-biases. One is near-bias; another is future-bias. Philosophical theorising about these biases often proceeds on two assumptions. First, that the two biases are _independent_: that they are explained by different factors (the independence assumption). Second, that there is a normative asymmetry between the two biases: one is rationally impermissible (near-bias) and the other rationally permissible (future-bias). The former assumption at least partly feeds into the latter: if the two biases were not explained by (...) different factors, then it would be less plausible that their normative statuses differ. This paper investigates the independence assumption and finds it unwarranted. In light of this, we argue, there is reason to question the normative asymmetry assumption. (shrink)

It has widely been assumed, by philosophers, that most people unambiguously have a phenomenology as of time passing, and that this is a datum that philosophical theories must accommodate. Moreover, it has been assumed that the greater the extent to which people have said phenomenology, the more likely they are to endorse a dynamical theory of time. This paper is the first to empirically test these assumptions. Surprisingly, our results do not support either assumption. One experiment instead found the reverse (...) correlation: people were more likely to report having passage phenomenology if they endorsed a non-dynamical theory of time. Given that people do not have an unambiguous phenomenology as of time passing, we conclude that this is suggestive evidence in favor of veridical non-dynamism—the view that our phenomenology is veridical, and that it does not unambiguously represent that time passes. Instead, our phenomenology veridically has some quite different content. (shrink)

Moral perceptualism is the view that perceptual experience is attuned to pick up on moral features in our environment, just as it is attuned to pick up on mundane features of an environment like textures, shapes, colors, pitches, and timbres. One important family of views that incorporate moral perception are those of virtue theorists and sensibility theorists. On these views, one central ability of the virtuous agent is her sensitivity to morally relevant features of situations, where this sensitivity is often (...) spoken of in perceptual terms. However, sensibility theorists have often not been careful to specify how to understand their claims about moral sensibilities as perceptual. In this paper, we distinguish between what we call Attentional Moral Perception and Contentful Moral Perception. We argue that sensibility theorists should endorse Attentional Moral Perception, because it has very powerful empirical evidence in its favor, and it can play all of the explanatory roles that the sensibility theorist needs in her theory of moral sensibilities. (shrink)

In this article, we propose the Fair Priority Model for COVID-19 vaccine distribution, and emphasize three fundamental values we believe should be considered when distributing a COVID-19 vaccine among countries: Benefiting people and limiting harm, prioritizing the disadvantaged, and equal moral concern for all individuals. The Priority Model addresses these values by focusing on mitigating three types of harms caused by COVID-19: death and permanent organ damage, indirect health consequences, such as health care system strain and stress, as well as (...) economic destruction. It proposes proceeding in three phases: the first addresses premature death, the second long-term health issues and economic harms, and the third aims to contain viral transmission fully and restore pre-pandemic activity. -/- To those who may deem an ethical framework irrelevant because of the belief that many countries will pursue "vaccine nationalism," we argue such a framework still has broad relevance. Reasonable national partiality would permit countries to focus on vaccine distribution within their borders up until the rate of transmission is below 1, at which point there would not be sufficient vaccine-preventable harm to justify retaining a vaccine. When a government reaches the limit of national partiality, it should release vaccines for other countries. -/- We also argue against two other recent proposals. Distributing a vaccine proportional to a country's population mistakenly assumes that equality requires treating differently situated countries identically. Prioritizing countries according to the number of front-line health care workers, the proportion of the population over 65, and the number of people with comorbidities within each country may exacerbate disadvantage and end up giving the vaccine in large part to wealthy nations. (shrink)

Structures of oppression and administrative systems in white supremacist settler colonial societies rely on epistemological foundations to orient them toward their goals of containment and land dispossession. Structural gaslighting refers to the justifying stories and mythologies produced in these societies to normalize, obscure, and uphold structures of oppression. Such epistemic legwork often works by naturalizing socially produced inequalities through positing biological or cultural deficiencies in the target populations. This paper develops the concept of structural gaslighting introduced in Berenstain (2020) as (...) “any conceptual work that functions to obscure the non-accidental connections between structures of oppression and the patterns of harm that they produce and license” and explores its relationship to scientific and philosophical knowledge production. Case studies including historical and contemporary forms of scientific racism, philosophical justifications for ableist violence, and the link between disableization and dispossession for the purpose of settler colonial land theft are considered. (shrink)

This paper argues that scientific realism commits us to a metaphysical determination relation between the mathematical entities that are indispensible to scientific explanation and the modal structure of the empirical phenomena those entities explain. The argument presupposes that scientific realism commits us to the indispensability argument. The viewpresented here is that the indispensability of mathematics commits us not only to the existence of mathematical structures and entities but to a metaphysical determination relation between those entities and the modal structure of (...) the physical world. The no-miracles argument is the primary motivation for scientific realism. It is a presupposition of this argument that unobservable entities are explanatory only when they determine the empirical phenomena they explain. I argue that mathematical entities should also be seen as explanatory only when they determine the empirical facts they explain, namely, the modal structure of the physical world. Thus, scientific realism commits us to a metaphysical determination relation between mathematics and physical modality that has not been previously recognized. The requirement to account for the metaphysical dependence of modal physical structure on mathematics limits the class of acceptable solutions to the applicability problem that are available to the scientific realist. (shrink)

We explored the relationship between 24 character strengths measured by the Global Assessment of Character Strengths (GACS), which was revised from the original VIA instrument, and moral functioning comprising postconventional moral reasoning, empathic traits and moral identity. Bayesian Model Averaging (BMA) was employed to explore the best models, which were more parsimonious than full regression models estimated through frequentist regression, predicting moral functioning indicators with the 24 candidate character strength predictors. Our exploration was conducted with a dataset collected from 666 (...) college students at a public university in the Southern United States. Results showed that character strengths as measured by GACS partially predicted relevant moral functioning indicators. Performance evaluation results demonstrated that the best models identified by BMA performed significantly better than the full models estimated by frequentist regression in terms of AIC, BIC, and cross-validation accuracy. We discuss theoretical and methodological implications of the findings for future studies addressing character strengths and moral functioning. (shrink)

Proper functionalism explicates epistemic warrant in terms of the function and normal functioning of the belief-forming process. There are two standard substantive views of the sources of functions in the literature in epistemology: God (intelligent design) or Mother Nature (evolution by natural selection). Both appear to confront the Swampman objection: couldn’t there be a mind with warranted beliefs neither designed by God nor the product of evolution by natural selection? Is there another substantive view that avoids the Swampman objection? There (...) are two. The first is the generalized selected-effects theory of functions. The second is the organizational theory of functions. Both, however, require some history to assign functions, for both are etiological theories of functions: past effects help explain current function. Swampman can then acquire functions, perhaps soon after creation, though he has none at the moment of inception. (shrink)

Can faith be valuable and, if so, under what conditions? We know of no theory-neutral way to address this question. So, we offer a theory of relational faith, and we supplement it with a complementary theory of relational faithfulness. We then turn to relationships of mutual faith and faithfulness with an eye toward exhibiting some of the ways in which, on our theory, faith and faithfulness can be valuable and disvaluable. We then extend the theory to other manifestations of faith (...) and faithfulness, propose a way to unify them under a theory of faith and faithfulness simpliciter, and explain how they can be neo-Aristotelian virtues and vices. We close with our solution to the value problem and avenues for further research. (shrink)

This article critically examines one of the most prevalent metaphors in modern biology, namely the machine conception of the organism (MCO). Although the fundamental differences between organisms and machines make the MCO an inadequate metaphor for conceptualizing living systems, many biologists and philosophers continue to draw upon the MCO or tacitly accept it as the standard model of the organism. This paper analyses the specific difficulties that arise when the MCO is invoked in the study of development and evolution. In (...) developmental biology the MCO underlies a logically incoherent model of ontogeny, the genetic program, which serves to legitimate three problematic theses about development: genetic animism, neo-preformationism, and developmental computability. In evolutionary biology the MCO is responsible for grounding unwarranted theoretical appeals to the concept of design as well as to the interpretation of natural selection as an engineer, which promote a distorted understanding of the process and products of evolutionary change. Overall, it is argued that, despite its heuristic value, the MCO today is impeding rather than enabling further progress in our comprehension of living systems. (shrink)

Empirical research into moral decision-making is often taken to have normative implications. For instance, in his recent book, Greene (2013) relies on empirical findings to establish utilitarianism as a superior normative ethical theory. Kantian ethics, and deontological ethics more generally, is a rival view that Greene attacks. At the heart of Greene’s argument against deontology is the claim that deontological moral judgments are the product of certain emotions and not of reason. Deontological ethics is a mere rationalization of these emotions. (...) Accordingly Greene maintains that deontology should be abandoned. This paper is a defense of deontological ethical theory. It argues that Greene’s argument against deontology needs further support. Greene’s empirical evidence is open to alternative interpretations. In particular, it is not clear that Greene’s characterization of alarm-like emotions that are relative to culture and personal experience is empirically tenable. Moreover, it is implausible that such emotions produce specifically deontological judgments. A rival sentimentalist view, according to which all moral judgments are determined by emotion, is at least as plausible given the empirical evidence and independently supported by philosophical theory. I therefore call for an improvement of Greene’s argument. (shrink)

Recent advances in the Super Linguistics of pictures have laid the Super Semantic foundation for modelling the phenomena of narrative sequencing and co-reference in pictorial and mixed linguistic-pictorial discourses. We take up the question of how one arrives at the pragmatic interpretations of such discourses. In particular, we offer an analysis of: (i) the discourse composition problem: how to represent the joint meaning of a multi-picture discourse, (ii) observed differences in narrative sequencing in prima facie equivalent linguistic vs pictorial discourses, (...) and (iii) the phenomenon of co-referencing across pictures. We extend Segmented Discourse Representation Theory to spell out a formal Super Pragmatics that applies to linguistic, pictorial and mixed discourses, while respecting the particular ‘genius’ of either medium and computing their distinctive pragmatic interpretations. (shrink)

In computer science, Artificial Intelligence (AI), sometimes called machine intelligence, is intelligence demonstrated by machines, in contrast to the natural intelligence displayed by humans and other animals. Computer science defines AI research as the study of "intelligent agents": any device that perceives its environment and takes actions that maximize its chance of successfully achieving its goals. Deep Learning is a new field of research. One of the branches of Artificial Intelligence Science deals with the creation of theories and algorithms that (...) allow the machine to learn by simulating neurons in the human body. Most in-depth learning research focuses on finding high-level methods. The strippers analyze a large data set using linear and nonlinear transformations. The method of deep learning is used in the detection of several diseases including blood cell diseases and their classification using the radiography of blood cells to help decision makers to know the type of blood cell and its associated diseases and the results will be presented in detail and discussed. This thesis is using python language and deep learning to detect blood cell diseases and their classifications. The proposed deep learning model was trained, validated and the tested. The accuracy of proposed model was 98.00%. (shrink)

Causal structuralism is the view that, for each natural, non-mathematical, non-Cambridge property, there is a causal profile that exhausts its individual essence. On this view, having a property’s causal profile is both necessary and sufficient for being that property. It is generally contrasted with the Humean or quidditistic view of properties, which states that having a property’s causal profile is neither necessary nor sufficient for being that property, and with the double-aspect view, which states that causal profile is necessary but (...) not sufficient. Shoemaker’s (1998) and Hawthorne’s (2001) arguments in favor of causal structuralism primarily focus on problematic consequences of the other two views. I argue, however, that causation does not provide an appropriate framework within which to characterize all physical properties for two main reasons. First, there are physical properties that do not have causal profiles and properties whose causal profiles do not exhaust their essences. Second, there is no unified notion of causation across the sciences. After distinguishing between the causal and the nomological, I suggest that what is needed is a structuralist view of properties that is not merely causal but that incorporates a physical property’s higher-order mathematical and nomological properties into its identity conditions. Such a view retains the naturalistic motivations for causal structuralism while avoiding the problems it faces. (shrink)

All parties involved in researching, developing, manufacturing, and distributing COVID-19 vaccines need guidance on their ethical obligations. We focus on pharmaceutical companies' obligations because their capacities to research, develop, manufacture, and distribute vaccines make them uniquely placed for stemming the pandemic. We argue that an ethical approach to COVID-19 vaccine production and distribution should satisfy four uncontroversial principles: optimising vaccine production, including development, testing, and manufacturing; fair distribution; sustainability; and accountability. All parties' obligations should be coordinated and mutually consistent. For (...) instance, companies should not be obligated to provide host countries with additional booster shots at the expense of fulfilling bilateral contracts with countries in which there are surges. Finally, any satisfactory approach should include mechanisms for assurance that all parties are honouring their obligations. This assurance enables countries, pharmaceutical companies, global organisations, and others to verify compliance with the chosen approach and protect ethically compliant stakeholders from being unfairly exploited by unethical behaviour of others. (shrink)

We investigate claims about the frequency of "know" made by philosophers. Our investigation has several overlapping aims. First, we aim to show what is required to confirm or disconfirm philosophers’ claims about the comparative frequency of different uses of philosophically interesting expressions. Second, we aim to show how using linguistic corpora as tools for investigating meaning is a productive methodology, in the sense that it yields discoveries about the use of language that philosophers would have overlooked if they remained in (...) their "armchairs of an afternoon", to use J.L. Austin’s phrase. Third, we discuss facts about the meaning of "know" that so far have been ignored in philosophy, with the aim of reorienting discussions of the relevance of ordinary language for philosophical theorizing. (shrink)

Decision-making under normative uncertainty requires an agent to aggregate the assessments of options given by rival normative theories into a single assessment that tells her what to do in light of her uncertainty. But what if the assessments of rival theories differ not just in their content but in their structure -- e.g., some are merely ordinal while others are cardinal? This paper describes and evaluates three general approaches to this "problem of structural diversity": structural enrichment, structural depletion, and multi-stage (...) aggregation. All three approaches have notable drawbacks, but I tentatively defend multi-stage aggregation as least bad of the three. (shrink)

Standard decision theory has trouble handling cases involving acts without finite expected values. This paper has two aims. First, building on earlier work by Colyvan (2008), Easwaran (2014), and Lauwers and Vallentyne (2016), it develops a proposal for dealing with such cases, Difference Minimizing Theory. Difference Minimizing Theory provides satisfactory verdicts in a broader range of cases than its predecessors. And it vindicates two highly plausible principles of standard decision theory, Stochastic Equivalence and Stochastic Dominance. The second aim is to (...) assess some recent arguments against Stochastic Equivalence and Stochastic Dominance. If successful, these arguments refute Difference Minimizing Theory. This paper contends that these arguments are not successful. (shrink)

In this article, we aim to map out the complexities which characterise debates about the ethics of vaccine distribution, particularly those surrounding the distribution of the COVID-19 vaccine. In doing so, we distinguish three general principles which might be used to distribute goods and two ambiguities in how one might wish to spell them out. We then argue that we can understand actual debates around the COVID-19 vaccine – including those over prioritising vaccinating the most vulnerable – as reflecting disagreements (...) over these principles. Finally, we shift our attention away from traditional discussions of distributive justice, highlighting the importance of concerns about risk imposition, special duties, and social roles in explaining debates over the COVID-19 vaccine. We conclude that the normative complexity this article highlights deepens the need for decision-making bodies to be sensitive to public input. (shrink)

The so-called “conciliatory” norm in epistemology and meta-ethics requires that an agent, upon encountering peer disagreement with her judgment, lower her confidence about that judgment. But whether agents actually abide by this norm is unclear. Although confidence is excessively researched in the empirical sciences, possible effects of disagreement on confidence have been understudied. Here, we target this lacuna, reporting a study that measured confidence about moral beliefs before and after exposure to moral discourse about a controversial issue. Our findings indicate (...) that participants do not abide by the conciliatory norm. Neither do they conform to a rival “steadfast” norm that demands their confidence to remain the same. Instead, moral discourse seems to boost confidence. Interestingly, we also find a confidence boost for factual beliefs, and a correlation between the extremity of moral views and confidence. One possible explanation of our findings is that when engaging in moral discourse participants become more extreme in their opinions, which leads them to become more confident about them, or vice versa: they become more confident and in turn more extreme. Although our work provides initial evidence for the former mechanism, further research is needed for a better understanding of confidence and moral discourse. (shrink)

A theory of the first-person plural occupies a unique place in philosophical investigations into intersubjectivity and social cognition. In order for the referent of the first-person plural—“the We”—to come into existence, it seems there must be a shared ground of communicative possibility, but this requires a non-circular explanation of how this ground could be shared in the absence of a pre-existing context of communicative conventions. Margaret Gilbert’s and John Searle’s theories of collective intentionality capture important aspects of the We, but (...) fail to fully account for this shared ground of communicative possibility. This paper argues that Merleau-Ponty’s concept of intercorporeity helps reconcile the positive aspects of these accounts while also explaining how the genesis of the social world is continuous with perceptual life in general. This enables an account of the first-person plural as dependent on reciprocal communicative interaction without the need to posit a primitive or primordial “we-mode” of consciousness. “Intercorporeity” designates a bodily openness to others that is not fundamentally different in kind from the general style of bodily comportment found in Merleau-Ponty’s rich analyses of perceptual life. (shrink)

This paper shows how the availability heuristic can be used to justify inference to the best explanation in such a way that van Fraassen's infamous "best of a bad lot" objection can be adroitly avoided. With this end in mind, a dynamic and contextual version of the erotetic model of explanation sufficient to ground this response is presented and defended.

Human persons can act with libertarian freedom in heaven according to one prominent view, because they have freely acquired perfect virtue in their pre-heavenly lives such that acting rightly in heaven is volitionally necessary. But since the character of human persons is not perfect at death, how is their character perfected? On the unilateral model, God alone completes the perfection of their character, and, on the cooperative model, God continues to work with them in purgatory to perfect their own character. (...) I argue that although both models can make sense of all human persons enjoying free will in heaven on various assumptions, the cooperative model allows all human persons in heaven to enjoy a greater degree of freedom. This consideration about the degree of heavenly freedom provides a reason for God to implement the cooperative model. (shrink)

We argue that social deliberation may increase an agent’s confidence and credence under certain circumstances. An agent considers a proposition H and assigns a probability to it. However, she is not fully confident that she herself is reliable in this assignment. She then endorses H during deliberation with another person, expecting him to raise serious objections. To her surprise, however, the other person does not raise any objections to H. How should her attitudes toward H change? It seems plausible that (...) she should increase the credence she assigns to H and, at the same time, increase the reliability she assigns to herself concerning H. A Bayesian model helps us to investigate under what conditions, if any, this is rational. (shrink)

There is a close conceptual relation between the notions of religious disenchantment and scientific naturalism. One way of resisting philosophical and cultural implications of the scientific image and the subsequent process of disenchantment can be found in attempts at sketching a reenchanted worldview. The main issue of accounts of reenchantment can be a rejection of scientific results in a way that flies in the face of good reason. Opposed to such reenchantment is scientific naturalism which implies an entirely disenchanted worldview. (...) However, one of the main problems of scientific naturalism are placement problems. A reenchanted worldview does have the conceptual resources to avoid placement problems, yet seems to throw out the baby with the bathwater. A dilemma results: the Scylla of an undesirable scientific naturalism and the Charybdis of a rampant, seemingly prescientific reenchanted worldview. In this article I argue that there is a safe middle passage between these two options, i.e. the recently proposed liberal naturalism which allows for a moderate normative reenchantment. Liberal naturalism lets us have it both ways: avoiding the placement problems while retaining a necessary and reasonable adherence to science, thereby avoiding both an all-too restrictive scientific naturalism. (shrink)

If you want to understand McDowell's spatial metaphors when he talks about perceptual knowledge, place him side-by-side with Dretske on perceptual knowledge. Though McDowell shows no evidence of reading Dretske's writings on knowledge from the late 1960s onwards (McDowell mentions "Epistemic Operators" once in passing), McDowell gives the same four arguments as Dretske for the conclusion that knowledge requires "conclusive" reasons that rule of the possibility of mistake. Despite various differences, we think it is best to read McDowell as re-discovering (...) Dretske on perceptual knowledge. Since Dretske is easy to understand, all of McDowell's metaphors become easy to understand. But what about McDowell's disjunctivism? Turns out McDowell is not an ontological disjunctivist, and his epistemological disjunctivism is really just the banal point that some perceptual experiences provide conclusive reasons for perceptual belief and some do not. Perceptual experiences are either conclusive or inconclusive. Dretske would agree. (shrink)

Intersectionality has utilized various feminist theories that continue subculture of violence thinking about Black men and boys. While intersectional feminists often claim that intersectionality leads to a clearer social analysis of power and hierarchies throughout society and within groups, the categories and claims of intersectionality fail to distinguish themselves from previously racist theories that sought to explain race, class, and gender, based on subcultural values. This article is the first to interrogate the theories used to construct the gendered categories and (...) the assumptions behind Black male positionality under intersectional analyses. Contrary to its promises for more liberated Black identities, intersectionality merely replicates the pseudo-science of racist criminology and presents decades old theories as cutting-edge gender analyses. In short, while intersectionality has allowed Black women to create nuanced experiences and epistemological accounts of Black womanhood, the very same theory has confined Black male experience to the perpetration of violence and defined Black manhood as lesser—merely the exemplification of white masculinity’s pathological excess. (shrink)

The ethical question is whether university mask mandates should be relaxed. I argue that the use of face masks by healthy individuals has uncertain benefits, which potential harms may outweigh, and should therefore be voluntary. Systematic reviews by the World Health Organization (WHO) and Cochrane Acute Respiratory Infections concluded that the use of face masks by healthy individuals in the community lacks effectiveness in reducing viral transmission based on moderate-quality evidence. The only two randomized controlled trials of face masks published (...) during the pandemic found little to no benefit. Without high-quality evidence, it is difficult to justify a requirement rather than a recommendation. Notwithstanding, one might argue that the precautionary principle justifies mask mandates. If the precautionary principle can justify implementing mask mandates due to the risk of forgoing possible benefit, then it might also be able to justify not implementing mask mandates due to the risk of potential harm caused by the intervention. It is commonly thought that there is little to lose from the use of face masks, but this is not necessarily true. It is possible that masks have done more harm than good. (shrink)

Privileged-perspective realism (PPR) is a version of metaphysical realism that takes certain irreducibly perspectival facts to be partly constitutive of reality. PPR asserts that there is a single metaphysically privileged standpoint from which these perspectival facts obtain. This chapter discusses several views that fall under the category of privileged-perspective realism. These include presentism, which is PPR about tensed facts, and non-multiverse interpretations of quantum mechanics, which the chapter argues, constitute PPR about world-indexed facts. Using the framework of the bird perspective (...) and the frog perspective, it argues that PPR views methodologically treat the frog perspective as metaphysically primary. This chapter considers case studies of metaphysical interpretations of special relativity and quantum mechanics in order to demonstrate that such motivations for PPR are non-naturalistic. Further, it considers psychological factors that motivate the appeal of PPR views and offers naturalistic explanations of why we should not expect them to produce an adequate metaphysics of science. (shrink)

The underrepresentation of women, people of color, and especially women of color—and the corresponding overrepresentation of white men—is more pronounced in philosophy than in many of the sciences. I suggest that part of the explanation for this lies in the role played by the idealized rational self, a concept that is relatively influential in philosophy but rarely employed in the sciences. The idealized rational self models the mind as consistent, unified, rationally transcendent, and introspectively transparent. I hypothesize that acceptance of (...) the idealized rational self leads philosophers to underestimate the influence of implicit bias on their own judgments and prevents them from enacting the reforms necessary to minimize the effects of implicit bias on institutional decision-making procedures. I consider recent experiments in social psychology that suggest that an increased sense of one’s own objectivity leads to greater reliance on bias in hiring scenarios, and I hypothesize how these results might be applied to philosophers’ evaluative judgments. I discuss ways that the idealized rational self is susceptible to broader critiques of ideal theory, and I consider some of the ways that the picture functions as a tool of active ignorance and color-evasive racism. (shrink)

Philosophers have predominantly regarded morality and aesthetics judgments as fundamentally different. However, whether this claim is empirically founded has remained unclear. In a novel task, we measured brain activity of participants judging the aesthetic beauty of artwork or the moral goodness of actions depicted. To control for the content of judgments, participants assessed the age of the artworks and the speed of depicted actions. Univariate analyses revealed whole-brain corrected, content-controlled common activation for aesthetics and morality judgments in frontopolar, dorsomedial and (...) ventrolateral prefrontal cortex. Temporoparietal cortex showed activation specific for morality judgments, occipital cortex for aesthetics judgments. Multivariate analyses revealed both common and distinct whole-brain corrected representations for morality and aesthetics judgments in temporoparietal and prefrontal regions. Overall, neural commonalities are more pronounced than predominant philosophical views would predict. They are compatible with minority accounts that stress commonalities between aesthetics and morality judgments, such as sentimentalism and a valuation framework. (shrink)

Someone owes gratitude to God for something only if God benefits her and is morally responsible for doing so. These requirements concerning benefit and moral responsibility generate reasons to doubt that human beings owe gratitude to God for their own moral goodness. First, moral character must be generated by its possessor’s own free choices, and so God cannot benefit moral character in human beings. Second, owed gratitude requires being morally responsible for providing a benefit, which rules out owed gratitude to (...) God because God must do what is best. Both reasons are unpersuasive. I argue that God can benefit morally good character in human beings with and without their free choices. Subsequently, I argue against views of moral responsibility that preclude divine moral responsibility and argue that influential accounts of moral responsibility preserve it. Thus, these two requirements generate no problem for owed gratitude to God. (shrink)

In actuarial parlance, the price of an insurance policy is considered fair if customers bearing the same risk are charged the same price. The estimate of this fair amount hinges on the expected value obtained by weighting the different claims by their probability. We argue that, historically, this concept of actuarial fairness originates in an Aristotelian principle of justice in exchange (equality in risk). We will examine how this principle was formalized in the 16th century and shaped in life insurance (...) during the following two hundred years, in two different interpretations. The Domatian account of actuarial fairness relied on subjective uncertainty: An agreement on risk was fair if both parties were equally ignorant about the chances of an uncertain event. The objectivist version grounded any agreement on an objective risk estimate drawn from a mortality table. We will show how the objectivist approach collapsed in the market for life annuities during the 18th century, leaving open the question of why we still speak of actuarial fairness as if it were an objective expected value. (shrink)

Many believe that objective morality requires a theistic foundation. I maintain that there are sui generis objective ethical facts that do not reduce to natural or supernatural facts. On my view, objective morality does not require an external foundation of any kind. After explaining my view, I defend it against a variety of objections posed by William Wainwright, William Lane Craig, and J. P. Moreland.

What it would take to vindicate folk temporal error theory? This question is significant against a backdrop of new views in quantum gravity—so-called timeless physical theories—that claim to eliminate time by eliminating a one-dimensional substructure of ordered temporal instants. Ought we to conclude that if these views are correct, nothing satisfies the folk concept of time and hence that folk temporal error theory is true? In light of evidence we gathered, we argue that physical theories that entirely eliminate an ordered (...) substructure vindicate folk temporal error theory. (shrink)