There is a history of thinking that photographs provide a special kind of access to the objects depicted in them, beyond the access that would be provided by a painting or drawing. What is included in the photograph does not depend on the photographer’s beliefs about what is in front of the camera. This feature leads Kendall Walton to argue that photographs literally allow us to see the objects which appear in them. Current generative algorithms produce images in response to (...) users’ text prompts. Depending on the parameters, the output can resemble specific people or things which are named in the prompt. This resemblance does not depend on the user’s beliefs, so generated images are in this sense like photographs. Given this parallel, how should we think about AI-generated images? (shrink)

The problem of underdetermination is thought to hold important lessons for philosophy of science. Yet, as Kyle Stanford has recently argued, typical treatments of it offer only restatements of familiar philosophical problems. Following suggestions in Duhem and Sklar, Stanford calls for a New Induction from the history of science. It will provide proof, he thinks, of “the kind of underdetermination that the history of science reveals to be a distinctive and genuine threat to even our best scientific theories” (Stanford 2001, (...) p. S12). This paper examines Stanford’s New Induction and argues that it – like the other forms of underdetermination that he criticizes – merely recapitulates familiar philosophical conundra. (shrink)

The accepted narrative treats John Stuart Mill’s Kinds as the historical prototype for our natural kinds, but Mill actually employs two separate notions: Kinds and natural groups. Considering these, along with the accounts of Mill’s nineteenth-century interlocutors, forces us to recognize two distinct questions. First, what marks a natural kind as worthy of inclusion in taxonomy? Second, what exists in the world that makes a category meet that criterion? Mill’s two notions offer separate answers to the two questions: natural groups (...) for taxonomy and Kinds for ontology. This distinction is ignored in many contemporary debates about natural kinds and is obscured by the standard narrative that treats our natural kinds just as a development of Mill’s Kinds. (shrink)

Peter Baumann offers the tantalizing suggestion that Thomas Reid is almost, but not quite, a pragmatist. He motivates this claim by posing a dilemma for common sense philosophy: Will it be dogmatism or scepticism? Baumann claims that Reid points to but does not embrace a pragmatist third way between these unsavory options. If we understand `pragmatism' differently than Baumann does, however, we need not be so equivocal in attributing it to Reid. Reid makes what we could call an argument from (...) practical commitment, and this is plausibly an instance of what William James calls the pragmatic method. (shrink)

Thomas Reid is often misread as defending common sense, if at all, only by relying on illicit premises about God or our natural faculties. On these theological or reliabilist misreadings, Reid makes common sense assertions where he cannot give arguments. This paper attempts to untangle Reid's defense of common sense by distinguishing four arguments: (a) the argument from madness, (b) the argument from natural faculties, (c) the argument from impotence, and (d) the argument from practical commitment. Of these, (a) and (...) (c) do rely on problematic premises that are no more secure than claims of common sense itself. Yet (b) and (d) do not. This conclusion can be established directly by considering the arguments informally, but one might still worry that there is an implicit premise in them. In order to address this concern, I reconstruct the arguments in the framework of subjective Bayesianism. The worry becomes this: Do the arguments rely on specific values for the prior probability of some premises? Reid's appeals to our prior cognitive and practical commitments do not. Rather than relying on specific probability assignments, they draw on things that are part of the Bayesian framework itself, such as the nature of observation and the connection between belief and action. Contra the theological or reliabilist readings, the defense of common sense does not require indefensible premises. (shrink)

This paper defends moral realism against Sharon Street’s “Darwinian Dilemma for Realist Theories of Value” (this journal, 2006). I argue by separation of cases: From the assumption that a certain normative claim is true, I argue that the first horn of the dilemma is tenable for realists. Then, from the assumption that the same normative claim is false, I argue that the second horn is tenable. Either way, then, the Darwinian dilemma does not add anything to realists’ epistemic worries.

Homeostatic property clusters (HPCs) are offered as a way of understanding natural kinds, especially biological species. I review the HPC approach and then discuss an objection by Ereshefsky and Matthen, to the effect that an HPC qua cluster seems ill-fitted as a description of a polymorphic species. The standard response by champions of the HPC approach is to say that all members of a polymorphic species have things in common, namely dispositions or conditional properties. I argue that this response fails. (...) Instances of an HPC kind need not all be similar in their exhibited properties. Instead, HPCs should instead be understood as unified by the underlying causal mechanism that maintains them. The causal mechanism can both produce and explain some systematic differences between a kind’s members. An HPC kind is best understood not as a single cluster of properties maintained in stasis by causal forces, but as a complex of related property clusters kept in relation by an underlying causal process. This approach requires recognizing that taxonomic systems serve both explanatory and inductive purposes. (shrink)

Kyle Stanford has recently claimed to offer a new challenge to scientific realism. Taking his inspiration from the familiar Pessimistic Induction (PI), Stanford proposes a New Induction (NI). Contra Anjan Chakravartty’s suggestion that the NI is a ‘red herring’, I argue that it reveals something deep and important about science. The Problem of Unconceived Alternatives, which lies at the heart of the NI, yields a richer anti-realism than the PI. It explains why science falls short when it falls short, and (...) so it might figure in the most coherent account of scientific practice. However, this best account will be antirealist in some respects and about some theories. It will not be a sweeping antirealism about all or most of science. (shrink)

The underdetermination of theory by evidence is supposed to be a reason to rethink science. It is not. Many authors claim that underdetermination has momentous consequences for the status of scientific claims, but such claims are hidden in an umbra of obscurity and a penumbra of equivocation. So many various phenomena pass for `underdetermination' that it's tempting to think that it is no unified phenomenon at all, so I begin by providing a framework within which all these worries can be (...) seen as species of one genus: A claim of underdetermination involves (at least implicitly) a set of rival theories, a standard of responsible judgment, and a scope of circumstances in which responsible choice between the rivals is impossible. Within this framework, I show that one variety of underdetermination motivated modern scepticism and thus is a familiar problem at the heart of epistemology. I survey arguments that infer from underdetermination to some reëvaluation of science: top-down arguments infer a priori from the ubiquity of underdetermination to some conclusion about science; bottom-up arguments infer from specific instances of underdetermination, to the claim that underdetermination is widespread, and then to some conclusion about science. The top-down arguments either fail to deliver underdetermination of any great significance or (as with modern scepticism) deliver some well-worn epistemic concern. The bottom-up arguments must rely on cases. I consider several promising cases and find them to either be so specialized that they cannot underwrite conclusions about science in general or not be underdetermined at all. Neither top-down nor bottom-up arguments can motivate any deep reconsideration of science. (shrink)

The Homeostatic Property Cluster (HPC) account of natural kinds has become popular since it was proposed by Richard Boyd in the late 1980s. Although it is often taken as a defining natural kinds as such, it is easy enough to see that something's being a natural kind is neither necessary nor sufficient for its being an HPC. This paper argues that it is better not to understand HPCs as defining what it is to be a natural kind but instead as (...) providing the ontological realization of (some) natural kinds. (shrink)

There are two ways that we might respond to the underdetermination of theory by data. One response, which we can call the agnostic response, is to suspend judgment: "Where scientific standards cannot guide us, we should believe nothing". Another response, which we can call the fideist response, is to believe whatever we would like to believe: "If science cannot speak to the question, then we may believe anything without science ever contradicting us". C.S. Peirce recognized these options and suggested evading (...) the dilemma. It is a Logical Maxim, he suggests, that there could be no genuine underdetermination. This is no longer a viable option in the wake of developments in modern physics, so we must face the dilemma head on. The agnostic and fideist responses to underdetermination represent fundamentally different epistemic viewpoints. Nevertheless, the choice between them is not an unresolvable struggle between incommensurable worldviews. There are legitimate considerations tugging in each direction. Given the balance of these considerations, there should be a modest presumption of agnosticism. This may conflict with Peirce's Logical Maxim, but it preserves all that we can preserve of the Peircean motivation. (shrink)

According to many philosophers, psychological explanation canlegitimately be given in terms of belief and desire, but not in termsof knowledge. To explain why someone does what they do (so the common wisdom holds) you can appeal to what they think or what they want, but not what they know. Timothy Williamson has recently argued against this view. Knowledge, Williamson insists, plays an essential role in ordinary psychological explanation.Williamson's argument works on two fronts.First, he argues against the claim that, unlike knowledge, (...) belief is``composite'' (representable as a conjunction of a narrow and a broadcondition). Belief's failure to be composite, Williamson thinks, undermines the usual motivations for psychological explanation in terms of belief rather than knowledge.Unfortunately, we claim, the motivations Williamson argues against donot depend on the claim that belief is composite, so what he saysleaves the case for a psychology of belief unscathed.Second, Williamson argues that knowledge can sometimes provide abetter explanation of action than belief can.We argue that, in the cases considered, explanations that cite beliefs(but not knowledge) are no less successful than explanations that citeknowledge. Thus, we conclude that Williamson's arguments fail both coming andgoing: they fail to undermine a psychology of belief, and they fail tomotivate a psychology of knowledge. (shrink)

The article defends a mild form of pessimism about moral deference, by arguing that deference is incompatible with authentic interaction, that is, acting in a way that communicates our own normative judgment. The point of such interaction is ultimately that it allows us to get to know and engage one another. This vindication of our intuitive resistance to moral deference is upheld, in a certain range of cases, against David Enoch’s recent objection to views that motivate pessimism by appealing to (...) moral autonomy or understanding. Enoch is right to point out that the value of autonomy or understanding cannot provide reason not to defer, if deferring would reduce the risk of treating others wrongly. But in the kind of case where we would want other people to act authentically towards us, even at the cost of a greater risk of wrongdoing, we should do the same towards them. (shrink)

A discussion and qualified defense of Philip Kitcher on scientific significance and ‘well-ordered science.’ (Qualified because I argue that Kitcher’s position is made unstable by his reliance on the largely unanalyzed notion of natural curiosity.).

Sol LeWitt is probably most famous for wall drawings. They are an extension of work he had done in sculpture and on paper, in which a simple rule specifies permutations and variations of elements. With wall drawings, the rule is given for marks to be made on a wall. We should distinguish these algorithmic works from impossible-to-implement instruction works and works realized by following preparatory sketches. Taking the core feature of a wall drawing to be that it is algorithmic, some (...) of LeWitt's later works are wall drawings in name only. (shrink)

This is an open-access introductory logic textbook, prepared by Jonathan Ichikawa, based on P.D. Magnus's forallx. This (v2.0, July 2020) is intended as a stable, ready-for-teaching edition.

Krankheit und Verwundung gehörten in der Antike zum Alltag der Soldaten. Die militärische Fachschriftstellerei der Antike hat sich aus verschiedenen Blickwinkeln und mit unterschiedlichen Zielstellungen mit zahlreichen Aspekten des Militärwesens ihrer Zeit befasst. Der vorliegende Beitrag untersucht deshalb die Behandlung von Krankheit und Verwundung in den griechischen und römischen militärischen Fachschriften vom 4. Jh. v. Chr. bis ins 6. Jh. n. Chr. Aufgrund der spärlichen Forschungsliteratur zu diesem Thema steht die vergleichende Quellenanalyse der erhaltenen militärischen Fachschriften dieses Zeitraums im Vordergrund. (...) Ein kurzer Überblick über die literarische Gattung „Antike militärische Fachschriften“ sowie über die Entwicklung der Militärmedizin in der griechisch-römischen Antike bietet den nötigen Bezugsrahmen für die historische und literaturhistorische Einordnung der untersuchten Quellen. -/- Diseases and wounds were part of a soldier‘s everyday life in Greco-Roman antiquity. Ancient military manuals dealt with numerous aspects of contemporary military affairs from different perspectives and with various objectives. Therefore, this paper analyses how ancient Greek and Roman military manuals between the fourth century BC and the sixth century AD deal with diseases and wounds in the military. Due to scarce research literature on this topic the present paper focuses on the analysis of the surviving military manuals from this period. A brief overview of ancient military manuals as a literary genre as well as of the development of the ancient military medicine provides an historical and literary historical reference framework for the source analysis. (shrink)

The Prussian Protestant Daniel Hermann is an important Neo-Latin poet. He lived from probably 1543 until 1601. Hermann studied at Königsberg, Straßburg, Basel and Wittenberg. Afterwards he served as a secretary at the Imperial Court at Vienna, later as a secretary of the city of Danzig and permanent ambassador of Danzig at the Royal Polish court during the wars against Russia. After the war he married and settled down in Riga and became the secretary of the Polish governor Cardinal Radziwil (...) and later of the general Georg Fahrensbach. Besides lots of poems on academical, political and private occasions he wrote letters in poetic form as well as theological, philosophical and political poems. This paper provides an overview over Hermann ’s life and his poetry, especially the poems written and published in Riga, and a short summary of the research on this poet. (shrink)

This paper gives a characterization of distributed cognition (d-cog) and explores ways that the framework might be applied in studies of science. I argue that a system can only be given a d-cog description if it is thought of as performing a task. Turning our attention to science, we can try to give a global d-cog account of science or local d-cog accounts of particular scientific projects. Several accounts of science can be seen as global d-cog accounts: Robert Merton's sociology (...) of scientific norms, Philip Kitcher's 20th-century account of cognitive labor, and Kitcher's 21st-century notion of well-ordered science. Problems that arise for them arise just because of the way that they attribute a function to science. The paper concludes by considering local d-cog accounts. Here, too, the task is the crux of the matter. (shrink)

William James’ argument against William Clifford in The Will to Believe is often understood in terms of doxastic efficacy, the power of belief to influence an outcome. Although that is one strand of James’ argument, there is another which is driven by ampliative risk. The second strand of James’ argument, when applied to scientific cases, is tantamount to what is now called the Argument from Inductive Risk. Either strand of James’ argument is sufficient to rebut Clifford's strong evidentialism and show (...) that it is sometimes permissible to believe in the absence of compelling evidence. However, the two considerations have different scope and force. Doxastic efficacy applies in only some cases but allows any values to play a role in determining belief; risk applies in all cases but only allows particular conditional values to play a role. (shrink)

This discussion note addresses Caleb Hazelwood’s ‘Practice-Centered Pluralism and a Disjunctive Theory of Art’. Hazelwood advances a disjunctive definition of art on the basis of an analogy with species concept pluralism in the philosophy of biology. We recognize the analogy between species and art, we applaud attention to practice, and we are bullish on pluralism—but it is a mistake to take these as the basis for a disjunctive definition.

In response to the Covid pandemic the Norwegian government put in place the strictest border closures in Norwegian modern history, restricting entry to most foreign nationals. The Prime Minister, Erna Solberg, justified these restrictions with reference to the rise of new Covid variants, and the need to limit visitors to Norway as much as possible. In this paper we critically examine both the justification given for the border closure, and explore the possible adverse effects this closure might bring about. We (...) argue that the recent closures are not morally justified, that they place an unjust burden on transnational citizens and Norwegians with close relations abroad, and that such border closures can have severe impacts for many individuals, on Norway’s international standing and on social cohesion. (shrink)

In this paper, I explore and defend the idea that musical works are historical individuals. Guy Rohrbaugh (2003) proposes this for works of art in general. Julian Dodd (2007) objects that the whole idea is outré metaphysics, that it is too far beyond the pale to be taken seriously. Their disagreement could be seen as a skirmish in the broader war between revisionists and reactionaries, a conflict about which of metaphysics and art should trump the other when there is a (...) conflict. That dispute is a matter of philosophical methodology as much as it is a dispute about art. I argue that the ontology of works as individuals need not be dunked in that morass. My primary strategy is to show, contra Dodd's accusation, that historical individuals are familiar parts of the world. Although the ontological details are open to debate, it is the standard opinion of biologists is that biological species are historical individuals. So there is no conflict here between fidelity to art and respectable metaphysics. What suits species will fit musical work as well. (shrink)

The essay compares mark Johnston’s and Hilary Putnam’s approaches to the philosophy of religion in the framework of Charles Taylor’s claim that in modernity ”intermediate positions’ between theism and naturalism become increasingly attractive for a growing amount of people. both authors show that intermediate positions between naturalism and theism are conceptually plausible without having to deny that the conflicting worldviews are about a mind-independent reality. Johnston bridges the gap between naturalism and theism by developing a panentheistic worldview, Putnam denies the (...) necessity of bridging it by choosing an attitude toward the world that allows for the coexistence of at least partly incommensurable conceptualizations of what there is. In both cases the conceptual exploration of intermediate positions is fed by the authors’ commitment to intellectual integrity in coming to terms with the tension between scientific explanation and religious interpretation in the age of applied sciences. (shrink)

In late 2014, the jazz combo Mostly Other People Do the Killing released Blue—an album that is a note-for-note remake of Miles Davis's 1959 landmark album Kind of Blue. This is a thought experiment made concrete, raising metaphysical puzzles familiar from discussion of indiscernible counterparts. It is an actual album, rather than merely a concept, and so poses the aesthetic puzzle of why one would ever actually listen to it.

Part of a book symposium on Anjan Chakravartty's Scientific ontology: integrating naturalized metaphysics and voluntarist epistemology (Oxford University Press, 2017).

The primary concern of our 2014 paper was not notation but the autographic/allographic distinction, not representations as such but works of art. As we see it, Zeimbekis's considerations do not ultimately undermine the position we advanced in 2014— but they do challenge an element of Goodman's own theory of notation that derives from his requirement of recoverability. That requirement can be abandoned without losing the explanatory power of the autographic/allographic distinction as we have refined it.

Some philosophers think that there is a gap between is and ought which necessarily makes normative enquiry a different kind of thing than empirical science. This position gains support from our ability to explicate our inferential practices in a way that makes it impermissible to move from descriptive premises to a normative conclusion. But we can also explicate them in a way that allows such moves. So there is no categorical answer as to whether there is or is not a (...) gap. The question of an is-ought gap is a practical and strategic matter rather than a logical one, and it may properly be answered in different ways for different questions or at different times. (shrink)

Eric Barnes’ The Paradox of Predictivism is concerned primarily with two facts: predictivism (the fact that novel predictions play an important part in scientificconfirmation) and pluralism (the fact that scientific development is not just a matter of isolated individuals judging the truth, but at least partly a matter of trusting legitimate experts). In the middle part of the book, he peers through these two lenses at the tired realist scarecrow of the no-miracles argument. He attempts to reanimate this weatherworn realist (...) argument, contra suggestions by people like me that it should be abandoned. In this paper, I want to get clear on Barnes’ contribution to the debate. He focuses on what he calls the miraculous endorsement argument, which explains not the success of a specific theory but instead the history of successes for an entire research program. The history of successes is explained by reliable and improving methods, which are the flipside of approximately true background theories. Yet, as Barnes notes, the whole story must begin with methods that are at least minimally reliable. Barnes demands that the realist explain the origin of the minimally reliable take-off point, and he suggests a way that the realist might do so. I contend that his explanation still relies on contingent developments and so fails to completely explain the development of take-off theories. However, this line of argument digs into familiar details of the no-miracles argument and overlooks what’s new in Barnes’ approach. By calling attention to pluralism, he reminds us that we need an account of scientific expertise. This is important, I suggest, because expertise is not indefinite. We do not trust specific experts for everything, but only for things within the bounds of their expertise. Drawing these boundaries relies on our own background theories and is only likely to be reliable if our background theories are approximately true. I argue, then, that pluralism gives us reason to be realists (about some things). (shrink)

Debates about the underdetermination of theory by data often turn on specific examples. Cases invoked often enough become familiar, even well worn. Since Helen Longino’s discussion of the case, the connection between prenatal hormone levels and gender-linked childhood behaviour has become one of these stock examples. However, as I argue here, the case is not genuinely underdetermined. We can easily imagine a possible experiment to decide the question. The fact that we would not perform this experiment is a moral, rather (...) than epistemic, point. Finally, I suggest that the ”underdetermination’ of the case may be inessential for Longino to establish her central claim about it. (shrink)

Nelson Goodman's distinction between autographic and allographic arts is appealing, we suggest, because it promises to resolve several prima facie puzzles. We consider and rebut a recent argument that alleges that digital images explode the autographic/allographic distinction. Regardless, there is another familiar problem with the distinction, especially as Goodman formulates it: it seems to entirely ignore an important sense in which all artworks are historical. We note in reply that some artworks can be considered both as historical products and as (...) formal structures. Talk about such works is ambiguous between the two conceptions. This allows us to recover Goodman's distinction: art forms that are ambiguous in this way are allographic. With that formulation settled, we argue that digital images are allographic. We conclude by considering the objection that digital photographs, unlike other digital images, would count as autographic by our criterion; we reply that this points to the vexed nature of photography rather than any problem with the distinction. (shrink)

The underdetermination of theory by data obtains when, inescapably, evidence is insufficient to allow scientists to decide responsibly between rival theories. One response to would-be underdetermination is to deny that the rival theories are distinct theories at all, insisting instead that they are just different formulations of the same underlying theory; we call this the identical rivals response. An argument adapted from John Norton suggests that the response is presumptively always appropriate, while another from Larry Laudan and Jarrett Leplin suggests (...) that the response is never appropriate. Arguments from Einstein for the special and general theories of relativity may fruitfully be seen as instances of the identical rivals response; since Einstein’s arguments are generally accepted, the response is at least sometimes appropriate. But when is it appropriate? We attempt to steer a middle course between Norton’s view and that of Laudan and Leplin: the identical rivals response is appropriate when there is good reason for adopting a parsimonious ontology. Although in simple cases the identical rivals response need not involve any ontological difference between the theories, in actual scientific cases it typically requires treating apparent posits of the various theories as mere verbal ornaments or computational conveniences. Since these would-be posits are not now detectable, there is no perfectly reliable way to decide whether we should eliminate them or not. As such, there is no rule for deciding whether the identical rivals response is appropriate or not. Nevertheless, there are considerations that suggest for and against the response; we conclude by suggesting two of them. (shrink)

Within philosophy of science, debates about realism often turn on whether posited entities exist or whether scientific claims are true. Natural kinds tend to be investigated by philosophers of language or metaphysicians, for whom semantic or ontological considerations can overshadow scientific ones. Since science crucially involves dividing the world up into categories of things, however, issues concerning classification ought to be central for philosophy of science. Muhammad Ali Khalidi's book fills that gap, and I commend it to readers with an (...) interest in scientific taxonomy and natural kinds. He works through general issues to craft a useful philosophical conception and uses the account to think through a wide range of specific examples. Although there are differences in the details, that one-sentence summary of Khalidi's book could just as well describe my own recent monograph on natural kinds. (shrink)

Is vision merely a state of the beholder’s sensory organ which can be explained as an immediate effect caused by external sensible objects? Or is it rather a successive process in which the observer actively scanning the surrounding environment plays a major part? These two general attitudes towards visual perception were both developed already by ancient thinkers. The former is embraced by natural philosophers (e.g., atomists and Aristotelians) and is often labelled “intromissionist”, based on their assumption that vision is an (...) outcome of the causal influence exerted by an external object upon a sensory organ receiving an entity from the object. The latter attitude to vision as a successive process is rather linked to the “extramissionist” theories of the proponents of geometrical optics (such as Euclid or Ptolemy) who suggest that an entity – a visual ray – is sent forth from the eyes to the object. The present paper focuses on the contributions to this ancient controversy proposed by some 13th-century Latin thinkers. [...]. (shrink)

Plotinus resolved the paradox of the immanent transcendence, characterizing the relation between the One and the universe, through his theory of the two energeiai. According to this doctrine, all existents have an internal activity and an external activity: the internal activity comprises the true essence and substance of each being; the external activity is emitted outwards as its image. The source of the emission is thus present in the lower layer of being by virtue of its manifold images. The prominence (...) given to light in elucidating this solution led to a distinction between two types of lights: an original light, corresponding to the internal energeia of every existent, and a secondary light, which is the outflow and image of the first light, existing outside of the luminous body.This paper demonstrates the striking similarity between these two Plotinian lights and the concepts of lux and lumen developed by two thirteenth-century philosophers: Robert Grosseteste and Albertus Magnus. Moreover, the paper contends that the purpose of these two medieval concepts of light was identical to what Plotinus had in mind when he first made the distinction: to account for the relation between the one and the many.Keywords: Plotinus; Albertus Magnus; Robert Grosseteste; Light; Lux; Lumen. (shrink)

Der hier vorliegende Text befasst sich mit der Rezeption von Aristoteles’ Metaphysik Λ bei Albertus Magnus und Thomas von Aquin. Er stellt das Material bereit für die Auswertung, die als Band 61 der Bochumer Studien zur Philosophie unter dem Titel Zur mittelalterlichen Herkunft einiger Theoreme in der modernen Aristoteles-Interpretation Eine Fallstudie anhand der Kommentare von Albertus Magnus und Thomas von Aquin zu Aristoteles’ Metaphysik Λ, bei John Benjamins Publishing Company, Amsterdam / Philadelphia 2024, erscheinen wird. **************************** This text (...) deals with the reception of Aristotle's Metaphysics Λ by Albertus Magnus and Thomas Aquinas. It provides the material for the analysis, which will be published as volume 61 of the BochumerStudien zur Philosophie under the title "Zur mittelalterlichenHerkunft einiger Theoreme in der modernenAristoteles-Interpretation. Eine Fallstudie anhand derKommentare von Albertus Magnus und Thomas vonAquin zu Aristoteles' Metaphysik Λ," by John Benjamins Publishing Company, Amsterdam / Philadelphia, 2024. (shrink)

이 책자는 형식 논리의 일종인 양상논리에 입문하고 싶으신 분들을 위한 짧은 교재입니다. “양상논리 맛보기” 라는 말마따나, 이 책자는 양상논리에 관심은 있지만 아직 본격적으로 공부를 시작하진 않은 분들께서 ‘맛보기’를 하기에 적합한 안내 책자입니다. 아무쪼록 이 책자가 양상논리를 공부해나가시는데 유용한 첫 발판이 될 수 있기를 바랍니다. / This booklet is a Korean adaptation and translation of Part VIII of forall x: Calgary (Fall 2021 edition), which is intended to be introductory material for modal logic. The original text is based on Robert Trueman's (...) A Modal Logic Primer, which is revised and expanded by Richard Zach and Aaron Thomas-Bolduc in forall x: Calgary. (forall x: Calgary is based on forall x: Cambridge by Tim Button, which is in turn based on forall x by P. D. Magnus, and also includes material from forall x: Lorain County Remix by Cathal Woods and J. Robert Loftis.) This booklet is licensed under a Creative Commons Attribution 4.0 license. (shrink)

The counterfactual comparative account of harm faces problems in cases that involve overdetermination and preemption. An influential strategy for dealing with these problems, drawing on a suggestion made by Derek Parfit, is to appeal to _plural harm_—several events _together_ harming someone. We argue that the most well-known version of this strategy, due to Neil Feit, as well as Magnus Jedenheim Edling’s more recent version, is fatally flawed. We also present some general reasons for doubting that the overdetermination and preemption (...) problems for the counterfactual comparative account can be satisfactorily solved by appealing to plural harm. (shrink)

This paper presents the Spanish translation of the only two texts of Franz Brentano which deal specifically with St. Thomas Aquinas. The first text is a section about St. Albert the Great and Aquinas in an article published during Brentano’s youth, “The History of Ecclesiastical Sciences” (1867). The second text is an article, “Thomas Aquinas” (1908), written at the end of his life. Both texts reveal the immense value that Brentano saw in Aquinas. They also show that he regarded Aquinas (...) mainly as an important interpreter of Aristotle rather than as a philosopher in his own right. Brentano’s approach here also gives us some insight into his own conception of philosophical hermeneutics. The differences between the two texts are evident; for instance, in the second one, there is a Brentano’s manipulation of Aquinas’ thought to justify his leaving the Catholic Faith. The texts are also preceded by a little introduction of mine. Original titles: «Geschichte der kirchlichen Wissenschaften», in: Johann Adam Möhler (ed.), 'Kirchengeschichte', Band 2 (Regensburg: Manz, 1867), pp. 550-556 and «Thomas von Aquin», 'Neue Freie Presse' 15683 (18/4/1908): 1-5. (shrink)

Nietzsche talks about style [Stil and cognates] in all of his published and authorized works, from The Birth of Tragedy to Ecce Homo. He refers to style in over one hundred passages. Yet the scholarly literature on Nietzsche and style includes only a handful of publications, among them Derrida’s notorious Spurs: Nietzsche’s Styles (1978), which barely even engages with Nietzsche’s writings (see also Magnus 1991 and Babich 2011, 2012). Much of the rest of the literature is about Nietzsche’s style, (...) rather than about what he has to say about style. And none of it is comprehensive. In this paper, I aim to fill the gap in the secondary literature by using digital humanities methods to systematically investigate the functions of style in Nietzsche’s writings. I argue that, for Nietzsche style emerges in the context of a tradition in a community. It can then become personalized and individualized, though there are dangers with such innovations. One’s personal style is expressive of one’s psychology and physiology, and can go wrong by mis-expressing. Correlative with style, in Nietzsche’s conception, is the taste of the audience. Only those who share important psychological characteristics with the stylist will be able to fully comprehend their expressions. Finally, moving beyond aesthetics, Nietzsche connects style with moral and intellectual character, contending that the good stylist seeks recognition as such from those with good taste. (shrink)

Nelson Goodman notoriously distinguished between autographic works, whose instances should be identified by taking history of production into account, and allographic works, whose instances can be identified independently of history of production. Scholars such as Jerrold Levinson, Flint Schier, and Gregory Currie have criticized Goodman’s autographic/allographic distinction arguing that all works are such that their instances should be identified by taking history of production into account. I will address this objection by exploiting David Davies’ distinction between e-instances and p-instances of (...) a work, thereby restating the autographic/allographic distinction. Then, I will show that this way of restating this distinction leads us to effective accounts of relevant related phenomena such as forgery, plagiarism, and digital technologies. Finally, I will show the theoretical advantages of my account of the autographic/allographic distinction in comparison with an alternative account recently proposed by Jason D’Cruz and P.D. Magnus. (shrink)

The article investigates the intuition that both scientific realism and scientific antirealism are turning into degenerating research programs. The evolution of realism in reaction to pessimistic (meta)induction has certainly led to its increased sophistication as it has given rise to various versions of selective realism. However, many current discussions seem either too focused on semantic niceties or are turning into endless quarrels over case-study refutations of particular forms of realism. The point of finding a better understanding of the relations of (...) scientific knowledge to the world seems to get lost in the process. Magnus, Callender, and Saatsi are among those who see the problem. Although drawing on different observations, they agree that the source of the problem is the wholesale approach according to which it is possible to resolve the realism debate in one move, by finding a single universal method of interpreting any scientific theory. Instead, they call for a more modest approach, based on case-by-case analyses. Particularly promising is Saatsi's idea of exemplar realism, according to which realism should be an attitude motivating detailed case studies rather than a specific account of science in general. (shrink)

MS IV. yüzyılda yaşayan Decimus Magnus Ausonius, Roma İmparatorluğu'nun özellikle batı yakasını yakından tanıyan önemli bir alim ve devlet adamıydı. Onu mühim biri haline getiren en önemli husus; çeşitli bilimler özelindeki bilgi birikiminin derinliği yanında başarılı bir eğitmen olmasıydı. Ayrıca, son derece stratejik mevkilere erişebilmiş bir devlet adamıydı. Yaşamının son yıllarında kaleme aldığı şiirlerinden olan Ordo Urbium Nobilium, Geç Antikçağ dünyasına dair önemli veriler içermektedir. Bu kapsamda, söz konusu çalışma kendisinin özellikle coğrafya, tarih, filoloji ve Latin edebiyatı-kültürü gibi çeşitli (...) alanlarda Geç Antikçağ eğitim kurumlarının ders içeriğine dâhil edilmiş şiirini konu edinmektedir. Öyle ki, Ortaçağdan günümüze değin Ausonius’un neredeyse her eseri hakkında yüzlerce çalışma gerçekleştirilmiş ve bunların birçoğu da ya yayımlanmış ya da yayımlanmayı bekler niteliktedir. Bu makalenin kurgusu da; Ausonius'un Ordo Urbium Nobilium başlıklı şiirinin içeriğinin ve kapsamının değerlendirilmesine odaklanmaktadır. Bu değerlendirme bağlamında öncelikle şiirde bahsi geçen kentler, şiir içerisinde aktarılan özellikleriyle incelenmekte, ayrıca Ausonius'un bu yerleşim birimleriyle şahsi ve resmi münasabetlerinin eserindeki yansıması irdelenecektir. (shrink)

A critical note on Christopher Bartel and Jack M. C. Kwong, ‘Pluralism, Eliminativism, and the Definition of Art’, Estetika 58 (2021): 100–113. Art pluralism is the view that there is no single, correct account of what art is. Instead, art is understood through a plurality of art concepts and with considerations that are different for particular arts. Although avowed pluralists have retained the word ‘art’ in their discussions, it is natural to ask whether the considerations that motivate pluralism should lead (...) us to abandon art talk altogether; that is, should pluralism lead to eliminativism? This paper addresses arguments both for and against this move. We ultimately argue that pluralism allows one to retain the word ‘art’, if one wants it, but only in a loose, conversational sense. The upshot of pluralism is that talk of art in general cannot be asked to do theoretical and philosophical work. (shrink)

Cover songs are a familiar feature of contemporary popular music. Musicians describe their own performances as covers, and audiences use the category to organize their listening and appreciation. However, until now philosophers have not had much to say about them. This book explores how to think about covers, appreciating covers, and the metaphysics of covers and songs. Along the way, it explores a range of issues raised by covers, from the question of what precisely constitutes a cover, to the history (...) and taxonomy of the category, the various relationships that hold between songs, performances, and tracks, and the appreciation and evaluation of covers. (shrink)

Some scientific categories seem to correspond to genuine features of the world and are indispensable for successful science in some domain; in short, they are natural kinds. This book gives a general account of what it is to be a natural kind and puts the account to work illuminating numerous specific examples.

The revised and polished version of Inwood’s 2011 Carl Newell Jackson at Harvard University, Ethics after Aristotle surveys the ethical teachings of the original “neo-Aristotelians,” namely those self-identified (although not always named) members of the Peripatetic school from the time of Theophrastus (fl. 300 BCE) until that of Alexander of Aphrodisias (fl. 200 CE). An initial chapter surveys the sorts of problems in Aristotle’s ethical corpus which would generate subsequent debate amongst members of the Peripatetic school. Chapter Two examines the (...) views of “Magnus,” the name which Inwood gives to the anonymous 3rd century author of the Magna Moralia (which Inwood takes to be pseudo-Aristotle), and those of Strato of Lampsacus, Lycon, and Hieronymus, 3rd century heads of the Peripatetic school, all of whom show the influences of Epicureanism in their re-articulations of Aristotelian positions. Chapter Three, entitled “The Turning Point,” finds in the work of Critolaus—head of the Peripatetic school in the middle of the 2nd century BCE—a move away from the centrality of activity within Aristotelian ethical thought, which Critolaus instead replaces with the notion of possessing specific goods, namely those of the body, the soul, and what is external. The same chapter argues that at approximately the same historical point Cicero, in the character of Piso in De finibus, articulated an account of Peripatetic ethics that was far more faithful to 4th century Aristotelianism. The final two chapters focus on neo-Aristotelian ethical philosophizing within a new and explicitly Roman cultural setting. (shrink)

The no-miracles argument and the pessimistic induction are arguably the main considerations for and against scientific realism. Recently these arguments have been accused of embodying a familiar, seductive fallacy. In each case, we are tricked by a base rate fallacy, one much-discussed in the psychological literature. In this paper we consider this accusation and use it as an explanation for why the two most prominent `wholesale' arguments in the literature seem irresolvable. Framed probabilistically, we can see very clearly why realists (...) and anti-realists have been talking past one another. We then formulate a dilemma for advocates of either argument, answer potential objections to our criticism, discuss what remains (if anything) of these two major arguments, and then speculate about a future philosophy of science freed from these two arguments. In so doing, we connect the point about base rates to the wholesale/retail distinction; we believe it hints at an answer of how to distinguish profitable from unprofitable realism debates. In short, we offer a probabilistic analysis of the feeling of ennui afflicting contemporary philosophy of science. (shrink)

Given the fact that many people use Wikipedia, we should ask: Can we trust it? The empirical evidence suggests that Wikipedia articles are sometimes quite good but that they vary a great deal. As such, it is wrong to ask for a monolithic verdict on Wikipedia. Interacting with Wikipedia involves assessing where it is likely to be reliable and where not. I identify five strategies that we use to assess claims from other sources and argue that, to a greater of (...) lesser degree, Wikipedia frustrates all of them. Interacting responsibly with something like Wikipedia requires new epistemic methods and strategies. (shrink)

In his target article and recent interesting book about addiction and the brain, Marc Lewis claims that the prevalent medical view of addiction as a brain disease or a disorder, is mistaken. In this commentary we critically examine his arguments for this claim. We find these arguments to rest on some problematical and largely undefended assumptions about notions of disease, disorder and the demarcation between them and good health. Even if addiction does seem to differ from some typical brain diseases, (...) we believe contrary to Lewis, that there are still good reasons to maintain its classification as a mental or behavioral disorder. (shrink)