A review of Paul Crittenden's "Sartre in Search of an Ethics".

This paper presents five studies on the development and validation of a scale of intellectual humility. This scale captures cognitive, affective, behavioral, and motivational components of the construct that have been identified by various philosophers in their conceptual analyses of intellectual humility. We find that intellectual humility has four core dimensions: Open-mindedness (versus Arrogance), Intellectual Modesty (versus Vanity), Corrigibility (versus Fragility), and Engagement (versus Boredom). These dimensions display adequate self-informant agreement, and adequate convergent, divergent, and discriminant validity. In particular, Open-mindedness (...) adds predictive power beyond the Big Six for an objective behavioral measure of intellectual humility, and Intellectual Modesty is uniquely related to Narcissism. We find that a similar factor structure emerges in Germanophone participants, giving initial evidence for the model’s cross-cultural generalizability. (shrink)

In this article, we argue that John Henry Newman was right to think that our passional nature can play a legitimate epistemic role. First, we unpack the standard objection to Newman’s understanding of the relationship between our passional nature and the evidential basis of faith. Second, we argue that the standard objection to Newman operates with a narrow definition of evidence. After challenging this notion, we then offer a broader and more humane understanding of evidence. Third, we survey recent scholarship (...) arguing that emotions, a key aspect of our passional nature, are cognitive. In this light, they plausibly have a proper epistemic role. Fourth, we defend Newman’s reliance on the passional nature in epistemic matters by showing how reasonable it is in light of this recent work on evidence and the nature of emotions. Newman’s insistence that the formation of a right state of heart and mind is crucial for epistemic success is far from untenable. (shrink)

Intuitive judgments elicited by verbal case-descriptions play key roles in philosophical problem-setting and argument. Experimental philosophy's ‘sources project’ seeks to develop psychological explanations of philosophically relevant intuitions which help us assess our warrant for accepting them. This article develops a psycholinguistic explanation of intuitions prompted by philosophical case-descriptions. For proof of concept, we target intuitions underlying a classic paradox about perception, trace them to stereotype-driven inferences automatically executed in verb comprehension, and employ a forced-choice plausibility-ranking task to elicit the relevant (...) stereotypical associations of perception- and appearance-verbs. We obtain a debunking explanation that resolves the philosophical paradox. (shrink)

We present a game mechanic called pseudo-visibility for games inhabited by non-player characters (NPCs) driven by reinforcement learning (RL). NPCs are incentivized to pretend they cannot see pseudo-visible players: the training environment simulates an NPC to determine how the NPC would act if the pseudo-visible player were invisible, and penalizes the NPC for acting differently. NPCs are thereby trained to selectively ignore pseudo-visible players, except when they judge that the reaction penalty is an acceptable tradeoff (e.g., a guard might accept (...) the penalty in order to protect a treasure because losing the treasure would hurt even more). We describe an RL agent transformation which allows RL agents that would not otherwise do so to perform some limited self-reflection to learn the training environments in question. (shrink)

In recent years, Duncan Pritchard has developed a position in religious epistemology called quasi‐fideism that he claims traces back to John Henry Newman's treatment of the rationality of religious belief. In this paper, we give three reasons to think that Pritchard's reading of Newman as a quasi‐fideist is mistaken. First, Newman's parity argument does not claim that religious and non‐religious beliefs are on a par because both are groundless; instead, for Newman, they are on a par because both often stem (...) from implicit rather than explicit reasoning. Second, pace Pritchard, Newman's distinction between simple and complex assent does not map onto the Wittgensteinian distinction between groundless hinge commitments and beliefs that flow from these hinges. For Newman, simple and complex assent differ in terms of the believer's level of awareness of their grounds. Third, and finally, Newman does not reject Locke's evidentialism in toto. Instead, he argues that certitude is not restricted to beliefs stemming from intuition and demonstration but often rightly includes probabilistically supported (or fallibly evidenced) beliefs. (shrink)

For some years now, Michael Bergmann has urged a dilemma against internalist theories of epistemic justification. For reasons I explain below, some epistemologists have thought that Michael Huemer’s principle of Phenomenal Conservatism can split the horns of Bergmann’s dilemma. Bergmann has recently argued, however, that PC must inevitably, like all other internalist views, fall prey to his dilemma. In this paper, I explain the nature of Bergmann’s dilemma and his reasons for thinking that PC cannot escape it before arguing that (...) he is mistaken: PC can indeed split its horns. (shrink)

The precarious rights of senior citizens, especially those who are highly educated and who are expected to counsel and guide the younger generations, has stimulated the creation internationally of advocacy associations and opinion leader groups. The strength of these groups, however, varies from country to country. In some countries, they are supported and are the focus of intense interest; in others, they are practically ignored. For this is reason we believe that the creation of a network of all these associations (...) is essential. The proposed network would act as a support for the already-existing policies of the United Nations’ High Commission for Human Rights, of independent experts, and of the Global Alliance for the Rights of Older People. All three have long ago recommended the creation of a recognized instrument for uniting presently scattered efforts. The proposed network, therefore, will seek to promote the international exchange of relevant expertise, and it will reinforce the commitments and actions that single countries are currently taking to meet these objectives. For example, informative public events can be organised to promote particular support initiatives and to provide an opportunity for new members of the network to be presented. The network will promote health for senior citizens, disease prevention, senior mobility, safe free time for seniors, alimentary education, protection against new risks and dangers, as well as equity in the services necessary for seniors to adopt new information and communication technologies. In the case of retired academic members, the network will promote equality with respect to continuing use of digital technologies (particularly email), continuing access to research libraries, and the guaranteed ability for seniors to fund their own research programs and to deliver free seminars. (shrink)

Future robots should have common sense about the world in order to handle the problems they will encounter. A large part of this commonsense knowledge must be naive physics knowledge, since carrying out even the simplest everyday chores requires familiarity with physics laws. But how should one start codifying this knowledge? What kind of skills should be elicited from the experts (each and every one of us)? This paper will attempt to provide some hints by studying the mental models of (...) force and motion. (shrink)

English - language Wikipedia is constantly being plagued by vandalistic contributions on a massive scale. In order to fight them its volunteer contributors deploy an array of software tools and autonomous bots. After an analysis of their functioning and the ‘ coactivity ’ in use between humans and bots, this research ‘ discloses ’ the moral issues that emerge from the combined patrolling by humans and bots. Administrators provide the stronger tools only to trusted users, thereby creating a new hierarchical (...) layer. Further, surveillance exhibits several troubling features : questionable profiling practices, the use of the controversial measure of reputation, ‘ oversurveillance ’ where quantity trumps quality, and a prospective loss of the required moral skills whenever bots take over from humans. The most troubling aspect, though, is that Wikipedia has become a Janus - faced institution. One face is the basic platform of MediaWiki software, transparent to all. Its other face is the anti - vandalism system, which, in contrast, is opaque to the average user, in particular as a result of the algorithms and neural networks in use. Finally it is argued that this secrecy impedes a much needed discussion to unfold ; a discussion that should focus on a ‘ rebalancing ’ of the anti - vandalism system and the development of more ethical information practices towards contributors. (shrink)

Excerpt: In this essay I explore the nature of the necessity of historical development in Nietzsche’s genealogy of Judeo-Christian moral values. I argue that the progression of moral stages in Nietzsche’s study is ordered in such a way that the failure of each stage is logically and structurally necessary, that each failure structures the resultant system or paradigm, but that the historical manifestation of moral paradigms coinciding with predicted or projected theoretical structures is contingent upon a multitude of other historical (...) factors. Therefore, the systematic internal failures of moral stages allow for, but do not cause, successive events. (shrink)

In order to fight massive vandalism the English- language Wikipedia has developed a system of surveillance which is carried out by humans and bots, supported by various tools. Central to the selection of edits for inspection is the process of using filters or profiles. Can this profiling be justified? On the basis of a careful reading of Frederick Schauer’s books about rules in general (1991) and profiling in particular (2003) I arrive at several conclusions. The effectiveness, efficiency, and risk-aversion of (...) edit selection all greatly increase as a result. The argument for increasing predictability suggests making all details of profiling manifestly public. Also, a wider distribution of the more sophisticated anti-vandalism tools seems indicated. As to the specific dimensions used in profiling, several critical remarks are developed. When patrollers use ‘assisted edit- ing’ tools, severe ‘overuse’ of several features (anonymity, warned before) is a definite possibility, undermining profile efficacy. The easy remedy suggested is to render all of them invisible on the interfaces as displayed to patrollers. Finally, concerning not only assisted editing tools but tools against vandalism generally, it is argued that the anonymity feature is a sensitive category: anons have been in dispute for a long time (while being more prone to vandalism). Targeting them as a special category violates the social contract upon which Wikipedia is based. The feature is therefore a candidate for mandatory ‘underuse’: it should be banned from all anti-vandalism filters and profiling algorithms, and no longer be visible as a special edit trait. (shrink)

This addendum presents results that confound some commonly made claims about the sorts of environments in which the performance of TTB exceeds that of Franklin's rule, and vice versa.

What was René Girard’s attitude towards philosophy? What philosophers influenced him? What stance did he take in the philosophical debates of his time? What are the philosophical questions raised by René Girard’s anthropology? In this interview, Paul Dumouchel sheds light on these issues.

In the replies to my critics that follow I offer a more detailed account of the specific papers that they discuss or examine. The papers that they are especially concerned with are: “The Material World and Natural Religion in Hume’s Treatise” (Ryan) [Essay 3], “Hume’s Skepticism and the Problem of Atheism” (Fosl) [Essay 12], and “Hume’s Philosophy of Irreligion and the Myth of British Empiricism (Gautier) [Essay 16].

Recasting Hume and Early Modern Philosophy is a collection of essays that are all concerned with major figures and topics in the early modern philosophy. Most of the essays are concerned, more specifically, with the philosophy of David Hume (1711-1776). The sixteen essays included in this collection are divided into five parts. These parts are arranged under the headings of: (1) Metaphysics and Epistemology; (2) Free Will and Moral Luck; (3) Ethics, Virtue and Optimism; (4) Skepticism, Religion and Atheism; and (...) (5) Irreligion and the Unity of Hume’s Thought. A particularly important theme running through many of these essays is the subject of Hume’s irreligious aims and intentions. The fifth and final part of the collection is devoted to an articulation and defence of this specific understanding of Hume’s philosophical thought. (shrink)

In the 6th century, Paul the Persian used his own pen to write a summary of Aristotle's Peri Hermeneias in the Persian language. Severus Sebokht translated it into Syriac. This book is a transcription and translation of the Syriac manuscript of Paul the Persian's Peri Hermeneias and a comparison of it with Aristotle's original Greek text.

For almost half a century, the person most responsible for fomenting brouhahas regarding degrees of plasticity in the writing of histories has been Hayden White. Yet, despite the voluminous responses provoked by White’s work, almost no effort has been made to treat White’s writings in a systematic yet sympathetic way as a philosophy of history. Herman Paul’s book begins to remedy that lack and does so in a carefully considered and extremely scholarly fashion. In his relatively brief six chapters (...) (plus an introduction), Paul packs a wealth of information. He convincingly demonstrates that a guiding theme of White’s work from earliest times has been that historians have no choice but to impose a structure on historical data and thus bear responsibility for structures so imposed. As such, a key philosophical question concerns on what bases White contends that a freedom of choice exists regarding forms given to recorded histories. This essay focuses on how Paul argues for a unified vision that answers this question, as well as how he offers an original and comprehensive conception of White’s writings. (shrink)

Proponents of public reason views hold that the exercise of political power ought to be acceptable to all reasonable citizens. This article elucidates the common structure shared by all public reason views, first by identifying a set of questions that all such views must answer and, second, by showing that the answers to these questions stand in a particular relationship to each other. In particular, we show that what we call the ‘rationale question’ is fundamental. This fact, and the common (...) structure more generally, are often overlooked or distorted within the literature. As a result, we argue, several prominent argumentative moves made by both critics and defenders of public reason are unsuccessful. Our overall conclusion is that discussions of public reason views would be more fruitful if they made consistent use of the common structure we identify. (shrink)

Public shaming plays an important role in upholding valuable social norms. But, under what conditions, if any, is it morally justifiable? Our aim in this paper is systemically to investigate the morality of public shaming, so as to provide an answer to this neglected question. We develop an overarching framework for assessing the justifiability of this practice, which shows that, while shaming can sometimes be morally justifiable, it very often is not. In turn, our framework highlights several reasons to be (...) concerned about the increasingly widespread phenomenon of online public shaming. (shrink)

Many of our most important goals require months or even years of effort to achieve, and some never get achieved at all. As social psychologists have lately emphasized, success in pursuing such goals requires the capacity for perseverance, or "grit." Philosophers have had little to say about grit, however, insofar as it differs from more familiar notions of willpower or continence. This leaves us ill-equipped to assess the social and moral implications of promoting grit. We propose that grit has an (...) important epistemic component, in that failures of perseverance are often caused by a significant loss of confidence that one will succeed if one continues to try. Correspondingly, successful exercises of grit often involve a kind of epistemic resilience in the face of failure, injury, rejection, and other setbacks that constitute genuine evidence that success is not forthcoming. Given this, we discuss whether and to what extent displays of grit can be epistemically as well as practically rational. We conclude that they can be (although many are not), and that the rationality of grit will depend partly on features of the context the agent normally finds herself in. In particular, grit-friendly norms of deliberation might be irrational to use in contexts of severe material scarcity or oppression. (shrink)

People generally accept that there is causation by omission—that the omission of some events cause some related events. But this acceptance elicits the selection problem, or the difficulty of explaining the selection of a particular omissive cause or class of causes from the causal conditions. Some theorists contend that dependence theories of causation cannot resolve this problem. In this paper, we argue that the appeal to norms adequately resolves the selection problem for dependence theories, and we provide novel experimental evidence (...) for it. (shrink)

This is a contribution to a Book symposium on The Limits of Free Will: Selected Essays by Paul Russell. Russell provides replies to three critics of The Limits of Free Will. The first reply is to Robert Wallace and focuses on the question of whether there is a conflict between the core compatibilist and pessimist components of the "critical compatibilist" position that Russell has advanced. The second reply is to Angela Smith's discussion of the "narrow" interpretation of moral responsibility (...) responsibility (as defended by R. Jay Wallace) and how best to respond to it. The third and last reply is concerned with Christopher Bennett's criticism of Russell's views concerning "motivational scepticism" and the possibility of pure practical reasons. (shrink)

The Limits of Free Will presents influential articles by Paul Russell concerning free will and moral responsibility. The problems arising in this field of philosophy, which are deeply rooted in the history of the subject, are also intimately related to a wide range of other fields, such as law and criminology, moral psychology, theology, and, more recently, neuroscience. These articles were written and published over a period of three decades, although most have appeared in the past decade. Among the (...) topics covered: the challenge of skepticism; moral sentiment and moral capacity; necessity and the metaphysics of causation; practical reason; free will and art; fatalism and the limits of agency; moral luck, and our metaphysical attitudes of optimism and pessimism. (shrink)

We are witnessing increasing use of the Internet, particular social media, to criticize (perceived or actual) moral failings and misdemeanors. This phenomenon of so-called ‘online public shaming’ could provide a powerful tool for reinforcing valuable social norms. But it also threatens unwarranted and severe punishments meted out by online mobs. This paper analyses the dangers associated with the informal enforcement of norms, drawing on Locke, but also highlights its promise, drawing on recent discussions of social norms. We then consider two (...) crucial conditions that online public shaming must meet in order to be justifiable: proportionality and accountability. We argue that these requirements are in fact frequently violated, rendering most cases of online public shaming unjustified. While the use of online public shaming against others’ vices has some apparent virtues, it is currently rarely justified, given its own vices. (shrink)

It is one thing to hold that merely statistical evidence is _sometimes_ insufficient for rational belief, as in typical lottery and profiling cases. It is another thing to hold that merely statistical evidence is _always_ insufficient for rational belief. Indeed, there are cases where statistical evidence plainly does justify belief. This project develops a dispositional account of the normativity of statistical evidence, where the dispositions that ground justifying statistical evidence are connected to the goals (= proper function) of objects. There (...) are strong intuitive motivations for doing this. For we can turn almost any case of _non-justifying_ merely statistical evidence into a case of _justifying_ merely statistical evidence by adding information about the dispositions and goals of the objects involved. The resulting view not only helps us understand when and why merely statistical evidence is normatively significant, but it also helps us understand how statistical evidence relates to more standard forms of evidence (perceptual, testimonial). The emerging view also has surprising applications, as it imposes limitations on the epistemic value of fine-tuning arguments for theism as well as undermines a standard class of case-based arguments for moral encroachment. (shrink)

In this book, Russell examines Hume's notion of free will and moral responsibility. It is widely held that Hume presents us with a classic statement of a compatibilist position--that freedom and responsibility can be reconciled with causation and, indeed, actually require it. Russell argues that this is a distortion of Hume's view, because it overlooks the crucial role of moral sentiment in Hume's picture of human nature. Hume was concerned to describe the regular mechanisms which generate moral sentiments such as (...) responsibility, and Russell argues that his conception of free will must be interprted within this naturalistic framework. He goes on to discuss Hume's views about the nature and character of moral sentiment; the extent to which we have control over our moral character; and the justification of punishment. Throughout, Russell argues that the naturalistic avenue of interpretation of Hume's thought, far from draining it of its contemporary interest and significance, reveals it to be of great relevance to the ongoing contemporary debate - particuarly in relation to the views of P.F. Strawson and his influential paper "Freedom and Resentment". (shrink)

I defend a one category ontology: an ontology that denies that we need more than one fundamental category to support the ontological structure of the world. Categorical fundamentality is understood in terms of the metaphysically prior, as that in which everything else in the world consists. One category ontologies are deeply appealing, because their ontological simplicity gives them an unmatched elegance and spareness. I’m a fan of a one category ontology that collapses the distinction between particular and property, replacing it (...) with a single fundamental category of intrinsic characters or qualities. We may describe the qualities as qualitative charactersor as modes, perhaps on the model of Aristotelian qualitative (nonsubstantial) kinds, and I will use the term “properties” interchangeably with “qualities”. The qualities are repeatable and reasonably sparse, although, as I discuss in section 2.6, there are empirical reasons that may suggest, depending on one’s preferred fundamental physical theory, that they include irreducibly intensive qualities. There are no uninstantiated qualities. I also assume that the fundamental qualitative natures are intrinsic, although physics may ultimately suggest that some of them are extrinsic. On my view, matter, concrete objects, abstract objects, and perhaps even spacetime are constructed from mereological fusions of qualities, so the world is simply a vast mixture of qualities, including polyadic properties (i.e., relations). This means that everything there is, including concrete objects like persons or stars, is a quality, a qualitative fusion, or a portion of the extended qualitative fusion that is the worldwhole. I call my view mereological bundle theory. (shrink)

In this volume Paul Formosa sets out a novel approach to Kantian ethics as an ethics of dignity by focusing on the Formula of Humanity as a normative principle distinct from the Formula of Universal Law. By situating the Kantian conception of dignity within the wider literature on dignity, he develops an important distinction between status dignity, which all rational agents have, and achievement dignity, which all rational agents should aspire to. He then explores constructivist and realist views on (...) the foundation of the dignity of rational agents, before developing a compelling account of who does and does not have status dignity and of what kind of achievement dignity or virtue we, as vulnerable rational agents, can and should strive for. His study will be highly valuable for those interested in Kant's ethical, moral and political philosophies. (shrink)

THE PRINCIPLE OF SUPERPOSITION. The need for a quantum theory Classical mechanics has been developed continuously from the time of Newton and applied to an ...

Suppose some person 'A' sets out to accomplish a difficult, long-term goal such as writing a passable Ph.D. thesis. What should you believe about whether A will succeed? The default answer is that you should believe whatever the total accessible evidence concerning A's abilities, circumstances, capacity for self-discipline, and so forth supports. But could it be that what you should believe depends in part on the relationship you have with A? We argue that it does, in the case where A (...) is yourself. The capacity for "grit" involves a kind of epistemic resilience in the face of evidence suggesting that one might fail, and this makes it rational to respond to the relevant evidence differently when you are the agent in question. We then explore whether similar arguments extend to the case of "believing in" our significant others -- our friends, lovers, family members, colleagues, patients, and students. (shrink)

This paper explores the question: What would conceptual engineering have to be in order to promote social justice? Specifically, it argues that to promote social justice, conceptual engineering must deliver the following: it needs to be possible to deliberately implement a conceptual engineering proposal in large communities; it needs to be possible for a conceptual engineering proposal to bring about change to extant social categories; it needs to be possible to bring a population to adopt a conceptual engineering proposal for (...) the right reasons; and it needs to be possible to do – without producing harmful consequences. I show that, of the three dominant approaches to conceptual engineering in the literature, only one of them seems amenable to the idea that it is possible and legitimate to promote social justice in accordance with –. (shrink)

In this paper, I explain the kinematics of non-ideal metalinguistic disagreement. This occurs when one speaker has greater control in the joint activity of pairing contents with words in a context. I argue that some forms of non-ideal metalinguistic disagreement are deeply worrying, namely those that involves certain power imbalances. In such cases, a speaker possesses illegitimate control in metalinguistic disagreement owing to the operation of identity prejudice. I call this metalinguistic injustice. The wrong involves restricting a speaker from participating (...) in the processes that determine the epistemic/linguistic resources of a conversation, and/or undermining a speaker's ability to affect metalinguistic outcomes. (shrink)

People more frequently select norm-violating factors, relative to norm- conforming ones, as the cause of some outcome. Until recently, this abnormal-selection effect has been studied using retrospective vignette-based paradigms. We use a novel set of video stimuli to investigate this effect for prospective causal judgments—i.e., judgments about the cause of some future outcome. Four experiments show that people more frequently select norm- violating factors, relative to norm-conforming ones, as the cause of some future outcome. We show that the abnormal-selection effects (...) are not primarily explained by the perception of agency (Experiment 4). We discuss these results in relation to recent efforts to model causal judgment. (shrink)

Should a principle of charity be applied to the interpretation of the colour concepts exercised in visual experience? We think not. We shall argue, for one thing, that the grounds for applying a principle of charity are lacking in the case of colour concepts. More importantly, we shall argue that attempts at giving the experience of colour a charitable interpretation either fail to respect obvious features of that experience or fail to interpret it charitably, after all. Charity to visual experience (...) is therefore no motive for resisting the natural, Galilean response to a scientific understanding of light and vision. The best interpretation of colour experience ends up convicting it of widespread and systematic error. (shrink)

This entry introduces the Lockean Thesis and sketches the ways in which the lottery paradox, the preface paradox, and the problem of merely statistical evidence can be used to put pressure on the Lockean Thesis.

It seems natural to choose whether to have a child by reflecting on what it would be like to actually have a child. I argue that this natural approach fails. If you choose to become a parent, and your choice is based on projections about what you think it would be like for you to have a child, your choice is not rational. If you choose to remain childless, and your choice is based upon projections about what you think it (...) would be like for you to have a child, your choice is not rational. This suggests we should reject our ordinary conception of how to make this life-changing decision, and raises general questions about how to rationally approach important life choices. (shrink)

This paper argues that, given a certain apparently inevitable thesis about content, we could not know our own minds. The thesis is that the content of a thought is determined by its relational properties.

Our computational metaphysics group describes its use of automated reasoning tools to study Leibniz’s theory of concepts. We start with a reconstruction of Leibniz’s theory within the theory of abstract objects (henceforth ‘object theory’). Leibniz’s theory of concepts, under this reconstruction, has a non-modal algebra of concepts, a concept-containment theory of truth, and a modal metaphysics of complete individual concepts. We show how the object-theoretic reconstruction of these components of Leibniz’s theory can be represented for investigation by means of automated (...) theorem provers and finite model builders. The fundamental theorem of Leibniz’s theory is derived using these tools. (shrink)

JOURNAL OF THE HISTORY OF PHILOSOPHY PRIZE for the best published book in the history of philosophy [Awarded in 2010] _______________ -/- Although it is widely recognized that David Hume's A Treatise of Human Nature (1739-40) belongs among the greatest works of philosophy, there is little agreement about the correct way to interpret his fundamental intentions. It is an established orthodoxy among almost all commentators that skepticism and naturalism are the two dominant themes in this work. The difficulty has been, (...) however, that Hume's skeptical arguments and commitments appear to undermine and discredit his naturalistic ambition to contribute to "the science of man". This schism appears to leave his entire project broken-backed. The solution to this riddle depends on challenging another, closely related, point of orthodoxy: namely, that before Hume published the Treatise he removed almost all material concerned with problems of religion. Russell argues, contrary to this view, that irreligious aims and objectives are fundamental to the Treatise and account for its underlying unity and coherence. It is Hume's basic anti-Christian aims and objectives that serve to shape and direct both his skeptical and naturalistic commitments. When Hume's arguments are viewed from this perspective we can solve, not only puzzles arising from his discussion of various specific issues, we can also explain the intimate and intricate connections that hold his entire project together. This "irreligious" interpretation provides a comprehensive fresh account of the nature of Hume's fundamental aims and ambitions in the Treatise. It also presents a radically different picture of the way in which Hume's project was rooted in the debates and controversies of his own time, placing the Treatise in an irreligious or anti-Chrisitan philosophical tradition that includes Hobbes, Spinoza and freethinking followers. Considered in these terms, Hume's Treatise constitutes the crowning achievement of the Radical Enlightenment. (shrink)

Public reason views hold that the exercise of political power must be acceptable to all reasonable citizens. A growing number of philosophers argue that this reasonable acceptability principle (RAP) can be justified by appealing to the value of civic friendship. They claim that a valuable form of political community can only be achieved among the citizens of pluralistic societies if they refrain from appealing to controversial ideals and values when justifying the exercise of political power to one another. This paper (...) argues against such accounts. In order to justify RAP, one must explain and defend a conception of reasonableness. Civic friendship is unfit to perform this task, rendering it unable to ground public reason alone. Meanwhile, pluralist views that combine civic friendship with other considerations in order to specify RAP either fail or make civic friendship a spare wheel in the argument for public reason. (shrink)

Free Will & The Tragic Predicament : Making Sense of Williams -/- The discussion in this paper aims to make better sense of free will and moral responsibility by way of making sense of Bernard Williams’ significant and substantial contribution to this subject. Williams’ fundamental objective is to vindicate moral responsibility by way of freeing it from the distortions and misrepresentations imposed on it by “the morality system”. What Williams rejects, in particular, are the efforts of “morality” to further “deepen” (...) or “refine” the notion of the voluntary, with a view to securing “ultimate justice”. It is these aims and aspirations, he argues, that take us to the precipice of scepticism. In Shame and Necessity (1993) Williams advances a vindicatory genealogy that unmasks the “illusions” and “fantasies” of our current ethical ideas as they relate to agency and responsibility. What we are then left with is the task of “recasting our ethical conceptions” . It is here that Williams is especially insistent on the importance and value of historical consciousness and reflection. The role of our reflections about the Greeks and tragedy is precisely to show that in order to move forward, into the future, we need to first look back at where we have come from. The value of these “untimely” observations is that they provide us with alternatives and options that we might otherwise lack. What we discover, when we consider the Greeks, is their commitment to a “pessimism of strength” that rests on rejecting scepticism. It is this two-sided perspective on our ethical predicament that delivers a more truthful account of our human situation, one that will help us discard those illusions and fantasies of "morality" that we are “better off” without. An account of this kind refuses to accept an optimism that insists that any form of responsible ethical life must be one that is immune to the influence of luck and fate. This is the fundamental lesson that we can learn from the ancient Greeks and that Williams seeks to “recover” for us. (shrink)

Alongside existing research into the social, political and economic impacts of the Web, there is a need to study the Web from a cognitive and epistemic perspective. This is particularly so as new and emerging technologies alter the nature of our interactive engagements with the Web, transforming the extent to which our thoughts and actions are shaped by the online environment. Situated and ecological approaches to cognition are relevant to understanding the cognitive significance of the Web because of the emphasis (...) they place on forces and factors that reside at the level of agent–world interactions. In particular, by adopting a situated or ecological approach to cognition, we are able to assess the significance of the Web from the perspective of research into embodied, extended, embedded, social and collective cognition. The results of this analysis help to reshape the interdisciplinary configuration of Web Science, expanding its theoretical and empirical remit to include the disciplines of both cognitive science and the philosophy of mind. (shrink)

Proponents of the extended mind have suggested that phenomenal transparency may be important to the way we evaluate putative cases of cognitive extension. In particular, it has been suggested that in order for a bio-external resource to count as part of the machinery of the mind, it must qualify as a form of transparent equipment or transparent technology. The present paper challenges this claim. It also challenges the idea that phenomenological properties can be used to settle disputes regarding the constitutional (...) status of bio-external resources in episodes of extended cognizing. Rather than regard phenomenal transparency as a criterion for cognitive extension, we suggest that transparency is a feature of situations that support the ascription of certain cognitive/mental dispositional properties to both ourselves and others. By directing attention to the forces and factors that motivate disposition ascriptions, we arrive at a clearer picture of the role of transparency in arguments for extended cognition and the extended mind. As it turns out, transparency is neither necessary nor sufficient for cognitive extension, but this does not mean that it is entirely irrelevant to our understanding of the circumstances in which episodes of extended cognizing are apt to arise. (shrink)