This paper describes a version of type identity physicalism, which we call Flat Physicalism, and shows how it meets several objections often raised against identity theories. This identity theory is informed by recent results in the conceptual foundations of physics, and in particular clar- ifies the notion of ‘physical kinds’ in light of a conceptual analysis of the paradigmatic case of reducing thermody- namics to statistical mechanics. We show how Flat Physi- calism is compatible with the appearance of multiple realisation (...) in the special sciences, and how and in what sense the special sciences laws are autonomous from the laws of physics, despite the full reductive picture of Flat Physicalism. We compare our view with a recent proposal by William Bechtel that accounts for the appearance of levels in mechanistic explanations. (shrink)

The problem of multiple-computations discovered by Hilary Putnam presents a deep difficulty for functionalism (of all sorts, computational and causal). We describe in out- line why Putnam’s result, and likewise the more restricted result we call the Multiple- Computations Theorem, are in fact theorems of statistical mechanics. We show why the mere interaction of a computing system with its environment cannot single out a computation as the preferred one amongst the many computations implemented by the system. We explain why nonreductive (...) approaches to solving the multiple- computations problem, and in particular why computational externalism, are dualistic in the sense that they imply that nonphysical facts in the environment of a computing system single out the computation. We discuss certain attempts to dissolve Putnam’s unrestricted result by appealing to systems with certain kinds of input and output states as a special case of computational externalism, and show why this approach is not workable without collapsing to behaviorism. We conclude with some remarks about the nonphysical nature of mainstream approaches to both statistical mechanics and the quantum theory of measurement with respect to the singling out of partitions and observables. (shrink)

Statistical mechanics is often taken to be the paradigm of a successful inter-theoretic reduction, which explains the high-level phenomena (primarily those described by thermodynamics) by using the fundamental theories of physics together with some auxiliary hypotheses. In my view, the scope of statistical mechanics is wider since it is the type-identity physicalist account of all the special sciences. But in this chapter, I focus on the more traditional and less controversial domain of this theory, namely, that of explaining the thermodynamic (...) phenomena.What are the fundamental theories that are taken to explain the thermodynamic phenomena? The lively research into the foundations of classical statistical mechanics suggests that using classical mechanics to explain the thermodynamic phenomena is fruitful. Strictly speaking, in contemporary physics, classical mechanics is considered to be false. Since classical mechanics preserves certain explanatory and predictive aspects of the true fundamental theories, it can be successfully applied in certain cases. In other circumstances, classical mechanics has to be replaced by quantum mechanics. In this chapter I ask the following two questions: I) How does quantum statistical mechanics differ from classical statistical mechanics? How are the well-known differences between the two fundamental theories reflected in the statistical mechanical account of high-level phenomena? II) How does quantum statistical mechanics differ from quantum mechanics simpliciter? To make our main points I need to only consider non-relativistic quantum mechanics. Most of the ideas described and addressed in this chapter hold irrespective of the choice of a (so-called) interpretation of quantum mechanics, and so I will mention interpretations only when the differences between them are important to the matter discussed. (shrink)

Flat Physicalism is a theory of through and through type reductive physicalism, understood in light of recent results in the conceptual foundations of physics. In Flat Physicalism, as in physics, so-called "high level" concepts and laws are nothing but partial descriptions of the complete states of affairs of the universe. "Flat physicalism" generalizes this idea, to form a reductive picture in which there is no room for levels, neither explanatory nor ontological. The paper explains how phenomena that seem to be (...) cases of multiple realization of special sciences kinds by physical kinds are fully explains in a reductive physicalist way. Finally, the paper exemplifies the fruitfulness of this reductive approach by showing how it can account even for a case of high-level anomaly in a deterministic universe (for example anomaly of the mental, should this turn our to be a fact about the world) - a result that may be called Anomalous Physicalism. (shrink)

Some philosophers consider that some of their colleagues deny that consciousness exists. We shall call the latter ‘deniers’, adopting a term that was initially meant pejoratively. What do the deniers deny? In order to answer this question, we shall examine arguments, both of some deniers and of their critics, and present denialism as a systematic highly non-trivial position that has had some interesting achievements. We will show that the denialist project concerns the epistemology of the mind and specifically of consciousness: (...) what can be known about it, and how it can be known. The main argument of denialism is that first-person reports about the mental realm are not always the best source of information about that realm, and are certainly not reliable. This leads the deniers to realize that the reference and meaning of mental terms as used in standard philosophical literature are vague and call for clarification, and that what many take to be empirical data in the study of the mind are actually heavily laden with theory. Denialism thus makes scientific and philosophical research clearer and more fruitful. (shrink)

Maxwell’s Demon is a thought experiment devised by J. C. Maxwell in 1867 in order to show that the Second Law of thermodynamics is not universal, since it has a counter-example. Since the Second Law is taken by many to provide an arrow of time, the threat to its universality threatens the account of temporal directionality as well. Various attempts to “exorcise” the Demon, by proving that it is impossible for one reason or another, have been made throughout the years, (...) but none of them were successful. We have shown (in a number of publications) by a general state-space argument that Maxwell’s Demon is compatible with classical mechanics, and that the most recent solutions, based on Landauer’s thesis, are not general. In this paper we demonstrate that Maxwell’s Demon is also compatible with quantum mechanics. We do so by analyzing a particular (but highly idealized) experimental setup and proving that it violates the Second Law. Our discussion is in the framework of standard quantum mechanics; we give two separate arguments in the framework of quantum mechanics with and without the projection postulate. We address in our analysis the connection between measurement and erasure interactions and we show how these notions are applicable in the microscopic quantum mechanical structure. We discuss what might be the quantum mechanical counterpart of the classical notion of “macrostates”, thus explaining why our Quantum Demon setup works not only at the micro level but also at the macro level, properly understood. One implication of our analysis is that the Second Law cannot provide a universal lawlike basis for an account of the arrow of time; this account has to be sought elsewhere. (shrink)

Statistical mechanics is a strange theory. Its aims are debated, its methods are contested, its main claims have never been fully proven, and their very truth is challenged, yet at the same time, it enjoys huge empirical success and gives us the feeling that we understand important phenomena. What is this weird theory, exactly? Statistical mechanics is the name of the ongoing attempt to apply mechanics, together with some auxiliary hypotheses, to explain and predict certain phenomena, above all those described (...) by thermodynamics. This paper shows what parts of this objective can be achieved with mechanics by itself. It thus clarifies what roles remain for the auxiliary assumptions that are needed to achieve the rest of the desiderata. Those auxiliary hypotheses are described in another paper in this journal, Foundations of statistical mechanics: The auxiliary hypotheses. (shrink)

This paper will attempt to determine multifaceted relationship between philosophy and technology. It explores the philosophical questions raised by technology's dominance in modern society, it examining ethical aspects and existential inquiries. The paper begins with historical relation of philosophy and technology and end with examining the ethical implications of technology. It also addresses on technology's impact on moral responsibility. Moreover, the article navigates with questioning how technology alters our perception of reality and the self. In conclusion of this paper underscores (...) importance of philosophical inquiry in technological advancements. (shrink)

This paper makes a novel linkage between the multiple-computations theorem in philosophy of mind and Landauer’s principle in physics. The multiple-computations theorem implies that certain physical systems implement simultaneously more than one computation. Landauer’s principle implies that the physical implementation of “logically irreversible” functions is accompanied by minimal entropy increase. We show that the multiple-computations theorem is incompatible with, or at least challenges, the universal validity of Landauer’s principle. To this end we provide accounts of both ideas in terms of (...) low-level fundamental concepts in statistical mechanics, thus providing a deeper understanding of these ideas than their standard formulations given in the high-level terms of thermodynamics and cognitive science. Since Landauer’s principle is pivotal in the attempts to derive the universal validity of the second law of thermodynamics in statistical mechanics, our result entails that the multiple-computations theorem has crucial implications with respect to the second law. Finally, our analysis contributes to the understanding of notions, such as “logical irreversibility,” “entropy increase,” “implementing a computation,” in terms of fundamental physics, and to resolving open questions in the literature of both fields, such as: what could it possibly mean that a certain physical process implements a certain computation. (shrink)

Can the second law of thermodynamics explain our mental experience of the direction of time? According to an influential approach, the past hypothesis of universal low entropy also explains how the psychological arrow comes about. We argue that although this approach has many attractive features, it cannot explain the psychological arrow after all. In particular, we show that the past hypothesis is neither necessary nor sufficient to explain the psychological arrow on the basis of current physics. We propose two necessary (...) conditions on the workings of the brain that any account of the psychological arrow of time must satisfy. And we propose a new reductive physical account of the psychological arrow of time compatible with time-symmetric physics, according to which these two conditions are also sufficient. Our proposal has some radical implications, for example, that the psychological arrow of time is fundamental, whereas the temporal direction of entropy increase in the second law of thermodynamics and the past hypothesis is derived from it, rather than the other way around. 1Introduction2A Physical Account of the Psychological Arrow of Time3Necessary Conditions for the Psychological Arrow of Time4The Psychological Arrow of Time via the Second Law of Thermodynamics and the Past Hypothesis5Why the Past Hypothesis Is Insufficient for the Psychological Arrow of Time5.1Stage 1, Version 1: From the past hypothesis to the psychological arrow via typicality5.2Stage 1, Version 2: From the past hypothesis to the psychological arrow via dynamical or causal considerations5.3Stage 2: From entropy gradient in the brain to the psychological arrow of time6Why the Past Hypothesis Is Unnecessary for the Psychological Arrow of Time7A New Reductive Account of the Psychological Arrow of Time. (shrink)

Computer simulations constitute a significant scientific tool for promoting scientific understanding of natural phenomena and dynamic processes. Substantial leaps in computational force and software engineering methodologies now allow the design and development of large-scale biological models, which – when combined with advanced graphics tools – may produce realistic biological scenarios, that reveal new scientific explanations and knowledge about real life phenomena. A state-of-the-art simulation system termed Reactive Animation (RA) will serve as a study case to examine the contemporary philosophical debate (...) on the scientific value of simulations, as we demonstrate its ability to form a scientific explanation of natural phenomena and to generate new emergent behaviors, making possible a prediction or hypothesis about the equivalent real-life phenomena. (shrink)

Philosophers of physics have long debated whether the Past State of low entropy of our universe calls for explanation. What is meant by “calls for explanation”? In this article we analyze this notion, distinguishing between several possible meanings that may be attached to it. Taking the debate around the Past State as a case study, we show how our analysis of what “calling for explanation” might mean can contribute to clarifying the debate and perhaps to settling it, thus demonstrating the (...) fruitfulness of this analysis. Applying our analysis, we show that two main opponents in this debate, Huw Price and Craig Callender, are, for the most part, talking past each other rather than disagreeing, as they employ different notions of “calling for explanation”. We then proceed to show how answering the different questions that arise out of the different meanings of “calling for explanation” can result in clarifying the problems at hand and thus, hopefully, to solving them. (shrink)

McQueen and Vaidman argue that the Many Worlds Interpretation (MWI) of quantum mechanics provides local causal explanations of the outcomes of experiments in our experience that is due to the total effect of all the worlds together. We show that although the explanation is local in one world, it requires a causal influence that travels across different worlds. We further argue that in the MWI the local nature of our experience is not derivable from the Hilbert space structure, but has (...) to be added to it as an independent postulate. This is due to what we call the factorisation-symmetry and basis-symmetry of Hilbert space. (shrink)

Computer simulations constitute a significant scientific tool for promoting scientific understanding of natural phenomena and dynamic processes. Substantial leaps in computational force and software engineering methodologies now allow the design and development of large-scale biological models, which – when combined with advanced graphics tools – may produce realistic biological scenarios, that reveal new scientific explanations and knowledge about real life phenomena. A state-of-the-art simulation system termed Reactive Animation (RA) will serve as a study case to examine the contemporary philosophical debate (...) on the scientific value of simulations, as we demonstrate its ability to form a scientific explanation of natural phenomena and to generate new emergent behaviors, making possible a prediction or hypothesis about the equivalent real-life phenomena. (shrink)

The Pneumatist school of medicine has the distinction of being the only medical school in antiquity named for a belief in a part of a human being. Unlike the Herophileans or the Asclepiadeans, their name does not pick out the founder of the school. Unlike the Dogmatists, Empiricists, or Methodists, their name does not pick out a specific approach to medicine. Instead, the name picks out a belief: the fact that pneuma is of paramount importance, both for explaining health and (...) disease, and for determining treatments for the healthy and sick. In this paper, we re-examine what our sources say about the pneuma of the Pneumatists in order to understand what these physicians thought it was and how it shaped their views on physiology, diagnosis and treatment. (shrink)

A partir de la constatación de la inflación lingüística del vocablo "experiencia" y de la imposibilidad-necesidad de una experiencia extrasensigle, estas páginas se aproximan a la realidad de la experiencia desde el tipo de conocimiento que procura -la intuición- y desde la metamorfosis del ego que suscita -construcción de una biografía-. Se muestra, de igual modo, cómo libertad y destino coinciden en la experiencia de sí mismo, y cómo las nupcias entre experiencia y lenguaje son indisolubles. Por último, teniendo en (...) cuenta lo que ha supuesto la introducción de la categoría "experiencia" en las ciencias teológicas, se apuntan los pilares de la experiencia cristiana y la experiencia de la gracia, haciendo ver cómo las actitudes del distanciamiento y de la inmersión son imprescindibles para poder hablar, en rigor, de una experiencia espiritual. (shrink)

Computer simulations constitute a significant scientific tool for promoting scientific understanding of natural phenomena and dynamic processes. Substantial leaps in computational force and software engineering methodologies now allow the design and development of large-scale biological models, which – when combined with advanced graphics tools – may produce realistic biological scenarios, that reveal new scientific explanations and knowledge about real life phenomena. A state-of-the-art simulation system termed Reactive Animation (RA) will serve as a study case to examine the contemporary philosophical debate (...) on the scientific value of simulations, as we demonstrate its ability to form a scientific explanation of natural phenomena and to generate new emergent behaviors, making possible a prediction or hypothesis about the equivalent real-life phenomena. (shrink)

According to the so-called Hempel’s Dilemma, the thesis of physicalism is either false or empty. Our intention in this paper is not to propose a solution to the Dilemma, but rather to argue as follows: to the extent that Hempel’s Dilemma applies to physicalism it equally applies to any theory that gives a deep-structure and changeable account of our experience or of high-level theories. In particular, we will show that it also applies to mind-body dualistic theories. The scope of Hempel’s (...) Dilemma turns out to be very wide: it is a special case of a general sceptical argument against changeable deep-structure theories in and outside science. (shrink)

This paper distinguishes between 3 meanings of reversal, all of which are mathematically equivalent in classical mechanics: velocity reversal, retrodiction, and time reversal. It then concludes that in order to have well defined velocities a primitive arrow of time must be included in every time slice. The paper briefly mentions that this arrow cannot come from the Second Law of thermodynamics, but this point is developed in more details elsewhere.

Mara Beller's book Quantum Dialogue: The Making of a Revolution is a book in history and historiography, which invites a philosophical reading. The book offers a new and quite radical approach in the philosophy of science, which Beller calls dialogism, and it demonstrates the application of this approach by studying cases in the history of physics. This paper reconstructs of some of the book's theses, in a way which emphasises its philosophical insights, and goes on to shows how philosophically far (...) dialogism can take us. The example on which the paper focuses is the demarcation between science and non-science. (shrink)

This volume explores the versatility of the concept of pneuma in philosophical and medical theories in the wake of Aristotle’s physics. It offers fourteen separate studies of how the concept of pneuma was used in a range of physical, physiological, psychological, cosmological and ethical inquiries. The focus is on individual thinkers or traditions and the specific questions they sought to address, including early Peripatetic sources, the Stoics, the major Hellenistic medical traditions, Galen, as well as Proclus in Late Antiquity and (...) John Zacharias Aktouarios in the early 14th century. Building on new scholarly approaches and on recent advancements in our understanding of Graeco-Roman philosophy and medicine, the volume prompts a profound re-evaluation of this fluid and adaptable, but crucially important, substance, in antiquity and beyond. (shrink)

Why do public philosophy in prisons? When we think about the value and aims of public philosophy there is a well-entrenched tendency to think in transactional terms. The academy has something of value that it aims to pass on or transmit to its clients. Usually, this transaction takes place within the confines of the university, in the form of transmission of valuable skills or knowledge passed from faculty to students. Public philosophy, construed within this transactional mindset, then consists in passing (...) on something valuable from inside the academy to the outside. In this paper, we reflect on our experiences of taking philosophy into prisons and argue that making the case for public philosophy in general, and philosophy in prisons in particular in these transactional terms risks obscuring what we take to be a distinctive and valuable outcome of public philosophy. Importantly, it risks obscuring what those who participate in a particular kind of public philosophy – including the professional philosophers – experience as valuable about the activity: its transformational potential. (shrink)

Culture or Biology? The question can seem deep and important. Yet, I argue in this chapter, if you are enthralled by questions about our biological differences, then you are probably confused. My goal is to diagnose the confusion. In debates about the role of biology in the social world it is easy to ask the wrong questions, and it is easy to misinterpret the scientific research. We are intuitively attracted to what is called psychological essentialism, and therefore interpret what is (...) biological as what can be traced to “essences”. On this interpretation, it would be deep and important to know what about, say, the differences between the genders is biological: it would correspond to what is essential to being a man or being a woman, and be opposed to what is a mere accidental feature that some women or some men have. Yet, the psychological essentialist understanding of ‘biological differences’ is deeply mistaken about biology. It has the wrong conception of biological kinds, of biological heritability, and of how genes and hormones work. Those who argue for an important role of ‘biology’ in the explanation of human differences often see ‘the science’ on their side. But this is false – on the interpretation of ‘biological differences’ that is most intuitive and that makes the question appear to be most interesting. Defenders of ‘biology’ often have the science against them. What is often called ‘biology’ is a myth: a myth created by an intuitive tendency that grotesquely distorts real biological research. (shrink)

Abstract:I examine the often-denigrated concept of the novel of ideas from its inception and critical decline to its relatively recent revival. Using a variant of the exploitation-exploration dilemma in psychology, I suggest that early usage referred to works that exploit philosophical principles—or better, enact them—by setting philosophical positions in conflict. By contrast, use of the concept for more recent works sees characters and plots exploring philosophical stances. The shift corresponds with the greater attention paid to complexity and ambiguity that are (...) hallmarks of continental philosophy and neopragmatism, and with it greater need to explore philosophical stances through fiction. (shrink)

The Problem of Obligation is the problem of how to explain the features of moral obligations that distinguish them from other normative phenomena. Two recent accounts, the Second-Personal Account and the Relational Account, propose superficially similar solutions to this problem. Both regard obligations as based on the claims or legitimate demands that persons as such have on one another. However, unlike the Second-Personal Account, the Relational Account does not regard these claims as based in persons’ authority to address them. Advocates (...) of the Relational Account accuse the Second-Personal Account of falling prey to the Problem of Antecedence. According to this objection, the Second-Personal Account is committed to the implausible claim that we have an obligation to φ only if, and because, others demand that we φ. Since the Relational Account’s proposed solution to the Problem of Obligation does not face the Problem of Antecedence, its advocates argue that it is dialectically superior to the Second-Personal Account. In this paper, I defend the Second-Personal Account by arguing that, first, the Relational Account does not actually solve the Problem of Obligation and, second, the Second-Personal Account does not fall prey to the Problem of Antecedence. (shrink)

A central debate in philosophy of action concerns whether agential knowledge, the knowledge agents characteristically have of their own actions, is inferential. While inferentialists like Sarah Paul hold that it is inferential, others like Lucy O’Brien and Kieran Setiya argue that it is not. In this paper, I offer a novel argument for the view that agential knowledge is non-inferential, by posing a dilemma for inferentialists: on the first horn, inferentialism is committed to holding that agents have only alienated knowledge (...) of their own actions; on the second horn, inferentialism is caught in a vicious regress. Neither option is attractive, so inferentialism should be rejected. (shrink)

I formulate a resilient paradox about epistemic rationality, discuss and reject various solutions, and sketch a way out. The paradox exemplifies a tension between a wide range of views of epistemic justification, on the one hand, and enkratic requirements on rationality, on the other. According to the enkratic requirements, certain mismatched doxastic states are irrational, such as believing p, while believing that it is irrational for one to believe p. I focus on an evidentialist view of justification on which a (...) doxastic state regarding a proposition p is epistemically rational or justified just in case it tracks the degree to which one’s evidence supports p. If it is possible to have certain kinds of misleading evidence, then evidentialism and the enkratic requirements come into conflict. Yet, both have been defended as platitudinous. After discussing and rejecting three solutions, I sketch an account that rejects the enkratic requirements, while nevertheless explaining our sense that epistemic akrasia is a distinct kind of epistemic failure. Central to the account is distinguishing between two evaluative perspectives, one having to do with the relevant kind of success, the other having to do with manifesting good dispositions. The problem with akratic subjects, I argue, is that they manifest dispositions to fail to correctly respond to a special class of conclusive and conspicuous reasons. (shrink)

Suppose a fire broke out in a fertility clinic. One had time to save either a young girl, or a tray of ten human embryos. Would it be wrong to save the girl? According to Michael Sandel, the moral intuition is to save the girl; what is more, one ought to do so, and this demonstrates that human embryos do not possess full personhood, and hence deserve only limited respect and may be killed for medical research. We will argue, however, (...) that no relevant ethical implications can be drawn from the thought experiment. It demonstrates neither that one always ought to let the embryos die, nor does it allow for any general conclusion concerning the moral status of human embryos. (shrink)

I propose the notion of ‘epistemic sanity’, a property of parsimony between the holding of true but not false beliefs and the consideration of our cognitive limitations. Where ‘alethic value’ is the epistemic value of holding true but not false beliefs, the ‘alethic potential’ of an agent is the amount of extra alethic value that she is expected to achieve, given her current environment, beliefs, and reasoning skills. Epistemic sanity would be related to the holding of (true or false) beliefs (...) that increase the agent's alethic potential (relevant beliefs) but not of beliefs that decrease it (this is related to cognitive parsimony). Suspension of judgment, forgetting, and clutter avoidance are the main contributors to an agent's epistemic sanity, where this paper focuses on suspension. I argue that rational suspension favors the holding of true and relevant beliefs, which is not the case for the extremes of opinionation (no suspension) and skepticism (general suspension). In the absence of evidence, opinionated agents are often forced to rely on principles such as the principle of indifference, but suspension dominates indifference in terms of alethic value in some conditions. A rational agent would only find it beneficial to adopt skepticism if she considers herself to be an anti-expert about her entire agenda, but then ‘flipping’ beliefs maximizes expected alethic value in relation to skepticism. The study of epistemic sanity results in an ‘impure’ veritism, which can deal with some limitations of veritism (e.g., explaining the existence of false but relevant beliefs). (shrink)

Suppose two children face a deadly threat. You can either do nothing, save one child by sacrificing your arms, or save both by sacrificing your arms. Here are two plausible claims: first, it is permissible to do nothing; second, it is wrong to save only one. Joe Horton argues that the combination of these two claims has the implausible implication that if you are not going to save both children, you ought to save neither. This is one instance of what (...) he calls the ALL OR NOTHING PROBLEM. I here present CONDITIONAL PERMISSIONS as the solution. Although saving only one child is wrong, it can be conditionally permissible, that is, permissible given what you are not going to do. You ought to save both children or save neither, but if you are not going to save both, you ought to do the next best thing (save one) or save neither. (shrink)

I argue that both Hobbes and Spinoza rely on a pivot epicurean idea to form their conceptions of the social contract, namely, the idea that the human acts by calculating their utility. However, Hobbes and Spinoza employ this starting principle in different ways. For Hobbes, this only makes sense if the calculation of utility is regulated by fear as the primary political emotion. For Spinoza, there is no primary emotion and the entire construction of the social contract relies on how (...) the calculation of utility is carried out. I argue that this conception of the social contract leads Spinoza to espouse a radical position about the political, which has been overlooked by those like Antonio Negri who read Spinoza as a radical democrat. (shrink)

“Spiritual emergence” is a profound spiritual opening that takes place in the form of different spiritual experiences that usually don’t constitute a serious problem or impairment in the everyday lives of the individuals who experience them. According to a paper by British psychiatrist Nicki Crowley, this kind of emergence is an organic process within human development, during which individuals are able to experience transpersonal elements.

While aestheticians have devoted substantial attention to the possibility of acquiring knowledge from fiction, little of this attention has been directed at the acquisition of factual information. The neglect traces, I believe, to the assumption that the task of aesthetics is to explain the special cognitive value of fiction. While the value of many works of nonfiction may be measured, in part, by their ability to transmit information, most works of fiction do not have this aim, and so many conclude (...) that the transmission of information is irrelevant to their value. I am skeptical of these claims. I doubt that there is any value, cognitive or otherwise, special to all and only works of fiction. Thus I see no reason to neglect the capacity to convey factual information—specifically, propositional knowledge about real individuals and events—when assessing the value of particular works. In this paper I consider the value of learning about history from a particular work of fiction, Gore Vidal’s Lincoln: A Novel. Drawing on recent work in cognitive psychology, I argue that narrative devices used by Vidal can enhance our ability to learn and retain factual information, despite also increasing the possibility that we will form false beliefs, and that acquiring propositional knowledge from fiction, far from being a process we can take for granted, constitutes a difficult achievement. (shrink)

Is it possible to donate unpaired vital organs, foreseeing but not intending one's own death? We argue that this is indeed psychologically possible, and thus far agree with Charles Camosy and Joseph Vukov in their recent paper on 'double effect donation.' Where we disagree with these authors is that we see double effect donation not as a morally praiseworthy act akin to martyrdom but as a morally impermissible act that necessarily disrespects human bodily integrity. Respect for bodily integrity goes beyond (...) avoiding the aim to kill: not all side effects of deliberate bodily interventions can be outweighed by intended benefits for another even if the subject fully consents. It is not any necessary intention to kill or harm another or oneself that makes lethal donation/harvesting illicit but the more immediate intention to accept or perform surgery on an (innocent) person combined with the foresight of lethal harm and no health-related good for him or her. Double effect donation falls foul of the first condition of double effect reasoning in that the immediate act is wrong in itself. We argue further that the wider effects of such donation would be socially disastrous and corrupting of the medical profession: doctors should retain a sense of nonnegotiable respect for bodily integrity even when they intervene on willing subjects for the benefit of others. (shrink)

We argue that the main results of scientific papers may appropriately be published even if they are false, unjustified, and not believed to be true or justified by their author. To defend this claim we draw upon the literature studying the norms of assertion, and consider how they would apply if one attempted to hold claims made in scientific papers to their strictures, as assertions and discovery claims in scientific papers seem naturally analogous. We first use a case study of (...) William H. Bragg’s early 20th century work in physics to demonstrate that successful science has in fact violated these norms. We then argue that features of the social epistemic arrangement of science which are necessary for its long run success require that we do not hold claims of scientific results to their standards. We end by making a suggestion about the norms that it would be appropriate to hold scientific claims to, along with an explanation of why the social epistemology of science—considered as an instance of collective inquiry—would require such apparently lax norms for claims to be put forward. (shrink)

Active and targeted reforms at the local and state levels have had success reducing youth incarceration rates. While most agree the work is not done, reform of the youth incarceration system has had important successes. At the same time, activists and advocates have increasingly rejected the goal of reforming youth prisons in favor of abolishing them. I outline some objections to prominent abolitionist arguments. Specifically, I show why arguments that focus on the racist historical origins of the incarceration system, structural (...) injustices within that system, or the inefficiency or harms of the current system justify reform of youth imprisonment practices, not complete elimination of them. By advancing these critiques, I do not claim to show that the reformist perspective is superior to the abolitionist one. Instead, I aim to identify an argumentative burden that abolitionists must address if they are to give reformers good reason to become abolitionists. (shrink)

In the concept of European citizenship, public and international law intersect. The unity of the European polity results from the interplay between national and European loyalties. Citizens’ allegiance to the European polity depends on how much they see the polity’s identity as theirs. Foundational ideals that shaped the European project’s identity included social reconciliation and peaceful coexistence, economic reconstruction and widespread prosperity, and the creation of supranational structures to rein in nationalism. A broad cultural consensus underlay the first impulse for (...) integration. Europeans had little trouble giving explicit or tacit allegiance to such a project, which resulted in an unparalleled success. However, roughly 60 years and 20 Member States later, social integration is being challenged as immigrants with diverse cultural backgrounds arrive, while far-right political parties surge in reaction; economic integration is confronted with a faltering euro and countries struggling to meet financial commitments; and political integration weakens as the EU seems to fail the democratic test. Cultural assumptions are no longer shared by all. Allegiance to today’s EU is problematic for the ordinary European citizen. This paper submits that careful attention to the spirit of the foundational ideals sheds light on how the present problems as well as future integration could and should be approached. (shrink)

Epistemically akratic agents believe both p and that believing p is irrational for them. Some of the costs of thinking that epistemic akrasia can be rational are clear. It is hypocritical, and outright weird, to have beliefs that we consider irrational, let alone to reason with or act on those beliefs. However, as Maria Lasonen-Aarnio (2020) and Brian Weatherson (2019) have argued, the weirdness of akrasia does not obviously tell against its rationality. Here I argue that views permitting epistemic akrasia (...) fare worse than previously thought. These views imply that we should sometimes have beliefs that we know for certain are either irrational or false. And while having a belief that we know to be irrational is straightforwardly irrational, the additional possibility that the belief may be false cannot make having it any more rational. (shrink)

Hylomorphists hold that substances are, in some sense, composites of matter and form. The form of a substance is typically taken to play a fundamental role in determining the unity or identity of the whole. Staunch hylomorphists think that this role is of a kind that precludes the ontological reduction of form to the physical and thus take their position to be inconsistent with physicalism. Forms, according to staunch hylomorphism, play a fundamental role in grounding their bearers’ proper parts and (...) that, it seems, rules out the physical grounding of form itself. I shall develop a physicalist version of hylomorphism that treats form as geometric structure and which, I shall argue, entails many of the central theses endorsed by staunch hylomorphists. Based on Shoemaker’s notion of conditional powers, I shall argue that the geometric structures of complex wholes are the conditions on at least some of the conditional powers of their bearers’ proper parts, transforming those powers into powers simpliciter. Thus, forms play a fundamental role in the dynamical evolution of the physical world, but without bestowing causal powers themselves and hence without violating the causal closure of the physical domain. If a substance’s proper parts are taken to be individuated by their powers simpliciter, then they derive their identities from their places in the substantial whole, which thus determines the identities of its proper parts without changing their intrinsic natures. (shrink)

The question of what ontological insights can be gained from the knowledge of physics (keyword: ontic structural realism) cannot obviously be separated from the view of physics as a science from an epistemological perspective. This is also visible in the debate about 'scientific realism'. This debate makes it evident, in the form of the importance of perception as a criterion for the assertion of existence in relation to the 'theoretical entities' of physics, that epistemology itself is 'ontologically laden'. This is (...) in the form of the assumption that things (or entities) in themselves exist as such and such determined ones (independent of cognition, autonomously). This ontological assumption is not only the basis of our naïve understanding of cognition, but also its indispensable premise, insofar as this understanding is a fundamentally passive, 'receptive' one. Accordingly, just as 'perception' is the foundation, ('objective') description is the aim of cognition, that which cognition is about. In this sense, our idea of cognition and our idea of the things are inseparably linked. Without the ontological premise mentioned we just would not know what cognition is, but it is basically just a kind of image that we have in our minds (an assumption that helps us understand 'cognition'). Epistemology not only shares this basic assumption (which it also shares with metaphysics), but it revolves (unlike metaphysics) entirely around it by making the idea and demand of 'certainty' a condition of 'real' knowledge. As 'certainty' is a subjective criterion this entails the 'remodelling' of the real, holistic cognitive situation (to which metaphysics adheres) into a linear subject-object-relation (which results in the strict 'transcendence' of the objects). And it also establishes, due to its 'expertise' in matters of cognition, the 'primacy of epistemology' over all other sciences. Now, on closer inspection, however, the expertise of epistemology seems not all that dependable, because it basically consists only of paradigms which, from the point of view of the holism of the real cognitive situation itself, are nothing more than relatively simplistic interpretations of this situation. However, we do not yet know what another conception of cognition might look like (which is not surprising given the high rank of the phenomenon of cognition in the hierarchy of phenomena according to their complexity). 'Certainty' as a criterion of cognition is thus excluded from the outset, and thus the linear relational model of cognition appears as what it is, a gross distortion of the real, holistic cognitive situation. The significance of this argumentation with regard to physics is that the linear epistemological model of cognition itself is a major obstacle to an adequate epistemological understanding of physics. This is because it is fixed 'a priori' to an object-related concept of cognition, and to 'description' as the only mode of ('real') cognition. But physics (without questioning our naïve notion of cognition on the level of epistemology) simply works past it and its basic assumptions. Its cognitive concept (alias heuristic) is fundamentally different from that of metaphysics. The acceptance of the real, holistic cognitive situation is, in my opinion, the condition for an adequate understanding of physics' heuristic access to objects, its transcendental, generalizing cognitive concept, as well as its ontological relevance and dimension of its own. (shrink)

Among the various motivations that may lead to the idea that truth is relative in some non-conventional sense, one is that the idea helps explain how there can be ‘‘ faultless disagreements’’, that is, situations in which a person A judges that p, a person B judges that not-p, but neither A nor B is at fault. The line of argument goes as follows. It seems that there are faultless disagreements. For example, A and B may disagree on culinary matters (...) without either A or B being at fault. But standard semantics has no room for such a case, so there is something wrong with standard semantics. The best way to amend it is to add a new parameter that is relevant to the truth or falsity of what A and B judge, presumably, something related to personal taste. The aim of the paper is to show that this line of argument is flawed. It is true that standard semantics has no room for faultless disagreements. But there is nothing wrong with this, for it should not be assumed that such disagreements exist. (shrink)

The idea that the brain is a representational organ has roots in the nineteenth century, when neurologists began drawing conclusions about what the brain represents from clinical and experimental studies. One of the earliest controversies surrounding representation in the brain was the “muscles versus movements” debate, which concerned whether the motor cortex represents complex movements or rather fractional components of movement. Prominent thinkers weighed in on each side: neurologists John Hughlings Jackson and F.M.R. Walshe in favor of complex movements, neurophysiologist (...) Charles Sherrington and neurosurgeon Wilder Penfield in favor of movement components. This essay examines these and other brain scientists’ evolving notions of representation during the first eighty years of the muscles versus movements debate (c. 1873–1954). Although participants agreed about many of the superficial features of representation, their inferences reveal deep-seated disagreements about its inferential role. Divergent epistemological commitments stoked conflicting conceptions of what representational attributions imply and what evidence supports them. (shrink)

Siegel and Byrne debate whether perceptual experiences present rich properties or exclusively thin properties.

When Milan Kundera introduces the concept of graphomania, he seems to register only two extremes: the person who writes for a few known people and the person who writes for a very large audience. Joe Horton’s all-or-nothing problem provides a way of making sense of this conceptualization of the situation, though in a way that breaks with Kundera’s emphasis on a writer’s craving for audience attention.

The predictive processing account of action, cognition, and perception is one of the most influential approaches to unifying research in cognitive science. However, its promises of grand unification will remain unfulfilled unless the account becomes theoretically robust. In this paper, we focus on empirical commitments of PP, since they are necessary both for its theoretical status to be established and for explanations of individual phenomena to be falsifiable. First, we argue that PP is a varied research tradition, which may employ (...) various kinds of scientific representations, differing in the scope of empirical commitments they entail. Two major perspectives on PP qua cognitive theory may then be distinguished: generalized vs. hierarchical. The first one fails to provide empirical detail, and the latter constrains possible physical implementations. However, we show that even hierarchical PP is insufficiently restrictive to disallow incorrect models and may be adjusted to explain any neurocognitive phenomenon–including non-existent or impossible ones–through flexible adjustments. This renders PP a universal modeling tool with an unrestricted number of degrees of freedom. Therefore, in contrast with declarations of its proponents, it should not be understood as a unifying theoretical perspective, but as a computational framework, possibly informing further theory development in cognitive science. (shrink)

This paper argues against Pierre Hadot's view that Thoreau in Walden displays Epicurean and Stoic traits in roughly equal proportion. Of the two schools, he is much closer to the latter. However, the similarities between Thoreau and the Stoic are practical or generic. In terms of ethical practices, Thoreau exhibits many of the qualities found in the Stoic school. However, the theoretical discourse used to justify those practices is different in each case. If one is to say that Thoreau is (...) a Stoic, it is not a very profound sense. Thoreau shares with both the Stoics and the Epicureans an interest in what Hadot calls "spiritual exercises" or philosophy as a way of life. (shrink)

Replicability and reproducibility of computational models has been somewhat understudied by “the replication movement.” In this paper, we draw on methodological studies into the replicability of psychological experiments and on the mechanistic account of explanation to analyze the functions of model replications and model reproductions in computational neuroscience. We contend that model replicability, or independent researchers' ability to obtain the same output using original code and data, and model reproducibility, or independent researchers' ability to recreate a model without original code, (...) serve different functions and fail for different reasons. This means that measures designed to improve model replicability may not enhance (and, in some cases, may actually damage) model reproducibility. We claim that although both are undesirable, low model reproducibility poses more of a threat to long-term scientific progress than low model replicability. In our opinion, low model reproducibility stems mostly from authors' omitting to provide crucial information in scientific papers and we stress that sharing all computer code and data is not a solution. Reports of computational studies should remain selective and include all and only relevant bits of code. (shrink)

The presence of symmetries in physical theories implies a pernicious form of underdetermination. In order to avoid this theoretical vice, philosophers often espouse a principle called Leibniz Equivalence, which states that symmetry-related models represent the same state of affairs. Moreover, philosophers have claimed that the existence of non-trivial symmetries motivates us to accept the Invariance Principle, which states that quantities that vary under a theory’s symmetries aren’t physically real. Leibniz Equivalence and the Invariance Principle are often seen as part of (...) the same package. I argue that this is a mistake: Leibniz Equivalence and the Invariance Principle are orthogonal to each other. This means that it is possible to hold that symmetry-related models represent the same state of affairs whilst having a realist attitude towards variant quantities. Various arguments have been presented in favour of the Invariance Principle: a rejection of the Invariance Principle is inter alia supposed to cause indeterminism, undetectability or failure of reference. I respond that these arguments at best support Leibniz Equivalence. (shrink)

The question of whether conscious experience is restricted by cognitive access and exhausted by report, or whether it overflows it—comprising more information than can be reported—is hotly debated. Recently, we provided evidence in favor of Overflow, showing that observers discriminated the color‐diversity (CD) of letters in an array, while their working‐memory and attention were dedicated to encoding and reporting a set of cued letters. An alternative interpretation is that CD‐discriminations do not entail conscious experience of the underlying colors. Here we (...) argue, based on conceptual considerations and consistency with neuroscience and phenomenology, in favor of the Overflow interpretation. (shrink)