The researcher was prompted to conduct this study to give intervention of the alarming situation which there is a low performance in solving problems related to geometry in Grade IV Mathematics. This study was about on how to enhance the mathematical competencies of the grade IV pupils using a downloaded worksheets as a learning activity. This study focused in giving remediation applying the intervention materials. These resources give several approaches to attain mastery using distinct drill cards. The investigation was carried (...) out utilizing quasi-experimental design. During administering the pre-test and post-test, the researcher used the weighted mean and t-test to determine the mean percentage scores of the respondents. The respondents were 56 fourth grade learners enrolled in Marangog Elementary School and Tagnate Elementary School in Hilongos East District for the school year 2019 – 2020. At the end of the study, it was found out the use of downloaded math worksheets were found effective means of improving the mastery level. In addition, based on the results gathered, the downloaded math worksheets which were used in the drills or practice greatly contributed to the elimination of non-numerates, and give significantly increasing the number of pupils who mastered the competencies related to geometry. As a result, a proposed innovative teaching strategy is recommended. -/- . (shrink)

Just as Quine and others have argued for a deflationism about the property of truth, Sinan Dogramaci has argued for a deflationism about rationality. Specifically, Dogramaci claims that we have no reason to think that the basic, deductive, epistemic rules we call “rational” have any sort of “unifying property.” A “unifying property” is a property that is necessary, sufficient, and explanatorily illuminating. My goal in this paper is to undermine Dogramaci’s argument for this radical position. I do this by first (...) outlining Dogramaci’s distinctive view on the function of our epistemically evaluative terms. This view, called epistemic communism, has it that the function of terms like “rational” is to support the coordination of our community on a single set of epistemic rules. I offer a reconstruction of Dogramaci’s argument from epistemic communism to deflationism about rationality. I next raise an objection to Dogramaci’s argument: different sets of epistemic rules do not equally support the coordinative function. Dogramaci has a response to this objection, but I argue that this response is less than satisfactory. I illustrate that this response is unsatisfactory by employing work by David Enoch and Joshua Schechter. After pushing my objection to Dogramaci’s argument, I develop, on Dogramaci’s behalf, an objection to my non-deflationary attempt to undermine his argument. In the final section of the paper, I reply to this objection offered on Dogramaci’s behalf and conclude that whether we are epistemic communists or not, we need not accept deflationism. (shrink)

Many have offered accounts of the procreative asymmetry, the claim that one has no moral reason to create a life just because it would be happy, but one has moral reason not to create a life just because it would be miserable. I suggest a new approach. Instead of looking at the procreative asymmetry on its own, we can situate it within a broader landscape of asymmetries. Specifically, there are two other analogous asymmetries in the prudential and epistemic domains. The (...) prudential asymmetry says that one has no prudential reason to acquire a desire just because it would be satisfied, but one has prudential reason not to acquire a desire just because it would be frustrated. The epistemic asymmetry says that one has no epistemic reason to acquire a belief just because it is true, but one has epistemic reason not to acquire a belief just because it is false. The existence of these analogous asymmetries in these normative domains suggests the possibility of a unified account of all three asymmetries as instances of a more fundamental asymmetry of value-based reasons. This paper develops a working model of what such a unified account might look like. Such an account can give us a unified explanation of a variety of phenomena, reinforce the plausibility of each of these asymmetries, and give us a novel picture of how value gives us reasons that might extend beyond these three applications. (shrink)

The article presents a pluralistic model of value change, emphasizing the interplay between technology and societal values. It critiques the Simple Change Model, which suggests a uniform transition from one dominant value scheme to another, arguing instead for emergent and differential value change. Emergent value change occurs when new values arise within specific contexts without displacing existing ones, often influenced by generational experiences with technology and niches where new technologies are introduced. Differential value change highlights how distinct groups may adopt (...) different value schemes based on their unique contexts and experiences, sometimes leading to societal polarization and the need to reconcile incompatible value schemes. The article stresses the importance of individual experiences of ethical uncertainty and disruption in understanding these changes. By integrating these complexities, the model offers a rich, non-deterministic framework for analyzing how values evolve in response to technological advancements. (shrink)

Both Philip and Andrew are philosophy students whose interests converge around the philosophy of technology broadly understood. Philip's interest is specifically aimed toward the ethics of Transhumanism and depictions of Transhumanism in works of fiction. On the other hand, Andrew finds himself more focused on religious behavior in the technological world. While the two perspectives might not seem that close, there is certain to be an overlap in Andrew and Philip's shared understanding of how technological phenomena play (...) a crucial role concerning religion and society. (shrink)

Objective: The study seeks to provide a thorough description of the teachers' digital literacy (DL) and digital competence (DC) and shine a light on the variables that influence the development of their digital literacies and competence. Method: Comprehensive data collection and analysis from 274 participants were completed. Descriptive and inferential statistics were conducted to accomplish the objectives of this study. Results: It came to light that teachers with less than ten years of experience have higher levels of digital literacy. Pre-service (...) education, having access to ICT resources, and a favorable attitude about using ICT were all strongly associated with DL and DC. The research's essential contribution is its findings affirming the value of DL and DC, which can be utilized to approach new technologies critically and use them as a part of digital pedagogy. Novelty: The critical contribution of the research is the result claiming the positive status of DL and DC, which can be used to approach new tools from a critical pedagogical perspective and apply them as part of digital pedagogy. -/- . (shrink)

According to a traditional view, humans are superior to their non‐human terrestrial companions because they alone are “rational animals.” Although the traditional view is presupposed by our social and legal institutions, it has been called into question by modern science: Darwin himself claimed that humans differ in degree rather than in kind from animals, and recent discoveries in comparative animal cognition have seemed to confirm Darwin's assertion. Sustaining the traditional view in light of these discoveries calls out for a careful (...) comparison of the human mind with its precursors, the vertebrate mind and the mammalian mind. Psychological capacities shared across the animal kingdom are repurposed in humans, rendering humans uniquely capable of rationality. To be rational is to respond appropriately to value. Humans as such are not rational animals, but have the potential to become rational animals. This potential marks a morally relevant difference in kind between humans and non‐human animals. (shrink)

Russellianism is the view that the meaning of a proper name is the individual designated by the name. Together with other plausible assumptions, Russellianism entails the following: Sentences containing proper names express Russellian propositions, which involve the individual designated by the name as a direct constituent, and which can be represented as sets of individuals and properties. Moreover, as they occur in ordinary belief reports, ‘that’-clauses designate Russellian propositions. Such belief reports are true if and only if the subject of (...) the belief report bears the belief relation to the proposition designated by the ‘that’-clause. In defending this doctrine, some Russellians appeal to propositional guises, which, roughly speaking, are ways of grasping propositions. However, some Russellians don’t appeal to such entities. In this paper, I explain the varieties of Russellianism and then argue for Modest Russellianism: Believing a Russellian proposition is essentially mediated by guises, so that an agent can’t believe a Russellian proposition without standing in some appropriate relation to both the proposition and a guise. Nonetheless, guises don’t feature in the semantics of ordinary belief reports, so that an adequate account of the meaning of such belief reports needn’t invoke guises. (shrink)

A retelling of Plato's famous cave allegory. Inspired by Dōgen, Nietzsche, and Wittgenstein.

In PI 189, Wittgenstein's interlocutor asks, ‘But are the steps then not determined by the algebraic formula?’. Wittgenstein responds, ‘The question contains a mistake’. What is the mistake contained in the interlocutor's question? Wittgenstein's elaboration is neither explicit nor its intended upshot transparent. In this paper, I offer a reading on which the interlocutor's question arises from illicitly crossing different pictures of ‘determination’. I begin by working through Wittgenstein's machine analogy in PI 193, which illustrates picture‐crossing in our ways of (...) talking about a machine. Using the lessons from this analogy, I show how the interlocutor's ‘mistake’ can be diagnosed in similar terms: their confusion about the power of a rule to determine its applications rests on mistakenly crossing a behavioural and a mathematical sense of ‘determine’—thereby concocting a mystifying picture of rule‐following. (shrink)

Michael Moore’s recent book Mechanical Choices: The Responsibility of the Human Machine is full of rich, insightful discussion of many important issues related to free will and moral responsibility. I will focus on one particular issue raised by Moore: the question of whether we can have control over the past. Moore defends a compatibilist account of moral responsibility on which there are some possible cases in which agents do have such control. But Moore seeks to avoid positing too much control (...) over the past. I will argue that Moore’s attempt is not successful. Furthermore, I will try to show that compatibilists in general face a serious challenge regarding control over the past. In sections 1 and 2 I will explore Moore’s views. In section 3 and 4 I will offer a general argument against compatibilism about moral responsibility and determinism. (shrink)

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

Engineers are traditionally regarded as trustworthy professionals who meet exacting standards. In this chapter I begin by explicating our trust relationship towards engineers, arguing that it is a linear but indirect relationship in which engineers “stand behind” the artifacts and technological systems that we rely on directly. The chapter goes on to explain how this relationship has become more complex as engineers have taken on two additional aims: the aim of social engineering to create and steer trust between people, and (...) the aim of creating automated systems that take over human tasks and are meant to invite the trust of those who rely on and interact with them. (shrink)

With respect to the metaphysics of infinity, the tendency of standard debates is to either endorse or to deny the reality of ‘the infinite’. But how should we understand the notion of ‘reality’ employed in stating these options? Wittgenstein’s critical strategy shows that the notion is grounded in a confusion: talk of infinity naturally takes hold of one’s imagination due to the sway of verbal pictures and analogies suggested by our words. This is the source of various philosophical pictures that (...) in turn give rise to the standard metaphysical debates: that the mathematics of infinity corresponds to a special realm of infinite objects, that the infinite is profoundly huge or vast, or that the ability to think about infinity reveals mysterious powers in human beings. First, I explain Wittgenstein’s general strategy for undermining philosophical pictures of ‘the infinite’ – as he describes it in Zettel; and then show how that critical strategy is applied to Cantor’s diagonalization proof in Remarks on the Foundations of Mathematics II. (shrink)

ABSTRACT Many of our common-sense moral judgments seemingly imply the existence of moral luck. I attempt to avoid moral luck while retaining most of these judgments. I defend a view on which agents have moral equality of opportunity. This allows us to account for our anti-moral-luck intuitions at less cost than has been previously recognized.

I show that Wittgenstein's critique of G.H. Hardy's mathematical realism naturally extends to Paul Benacerraf's influential paper, ‘Mathematical Truth’. Wittgenstein accuses Hardy of hastily analogizing mathematical and empirical propositions, thus leading to a picture of mathematical reality that is somehow akin to empirical reality despite the many puzzles this creates. Since Benacerraf relies on that very same analogy to raise problems about mathematical ‘truth’ and the alleged ‘reality’ to which it corresponds, his major argument falls prey to the same critique. (...) The problematic pictures of mathematical reality suggested by Hardy and Benacerraf can be avoided, according to Wittgenstein, by disrupting the analogy that gives rise to them. I show why Tarskian updates to our conception of ‘truth’ discussed by Benacerraf do not answer Wittgenstein's concerns. That is, because they merely presuppose what Wittgenstein puts into question, namely, the essential uniformity of ‘truth’ and ‘proposition’ in ordinary discourse. (shrink)

Wars and crises worldwide force millions of people to flee and seek refuge, often outside their countries of origin. What moral responsibilities do states have towards refugees? In this Ethical Annotation, Dr Jos Philips and his co-authors zoom in on the responsibilities of EU countries. They consider arguments in favour of and against admitting refugees and argue that EU countries must do at least at much as they can do at little cost, and perhaps even more.

The paper offers five desiderata on a realist normative theory of politics: that it should avoid moralism, deontologism, transcendentalism, utopianism, and vanguardism. These desiderata argue for a theory that begins from values rooted in a people’s experience; that avoids prescribing a collective deontological constraint; that makes the comparison of imperfect regimes possible; that takes feasibility and sustainability into account; and that makes room for the claims of democracy. The paper argues, in the course of exploring the desiderata, that a neo-republican (...) philosophy of government does pretty well in satisfying them. (shrink)

Introductory Chapter to the _Cambridge Handbook of Situated Cognition_ (CUP, 2009).

I respond to George Sher's A Wild West of the Mind. Sher argues that the mind is a “morality-free zone.” I respond that some thoughts are too risky to think. As a result, there are some moral limits on our mental lives. But these moral limits need not be overly burdensome. Many somewhat risky thoughts are nonetheless permissible.

Cognitivists about intention hold that intending to do something entails believing you will do it. Non-cognitivists hold that intentions are conative states with no cognitive component. I argue that both of these claims are true. Intending entails the presence of a belief, even though the intention is not even partly the belief. The result is a form of what Sarah Paul calls Non-Inferential Weak Cognitivism, a view that, as she notes, has no prominent defenders.

Strong claims have been made for emergence as a new paradigm for understanding science, consciousness, and religion. Tracing the past history and current definitions of the concept, Clayton assesses the case for emergent phenomena in the natural world and their significance for philosophy and theology. Complex emergent phenomena require irreducible levels of explanation in physics, chemistry and biology. This pattern of emergence suggests a new approach to the problem of consciousness, which is neither reducible to brain states nor proof of (...) a mental substance or soul. Although emergence does not entail classical theism, it is compatible with a variety of religious positions. Clayton concludes with a defence of emergentist panentheism and a Christian constructive theology consistent with the new sciences of emergence. (shrink)

This paper develops a philosophical account of moral disruption. According to Robert Baker (2013), moral disruption is a process in which technological innovations undermine established moral norms without clearly leading to a new set of norms. Here I analyze this process in terms of moral uncertainty, formulating a philosophical account with two variants. On the Harm Account, such uncertainty is always harmful because it blocks our knowledge of our own and others’ moral obligations. On the Qualified Harm Account, there is (...) no harm in cases where moral uncertainty is related to innovation that is “for the best” in historical perspective, or where uncertainty is the expression of a deliberative virtue. The two accounts are compared by applying them to Baker’s historical case of the introduction of mechanical ventilation and organ transplantation technologies, as well as the present-day case of mass data practices in the health domain. (shrink)

It used to be thought that rational coherence and metaphysical possibility went hand in hand. Kripke and Putnam put a spanner in the works by proposing examples of propositions which seem to violate this principle. I will propose a nuanced form of modal rationalism consistent with the Kripke/putnam cases. The rough idea is that rational coherence entails possibility when you grasp the essential nature of what you’re conceiving of.

The concept of freedom as non-domination that is associated with neo-republican theory provides a guiding ideal in the global, not just the domestic arena, and does so even on the assumption that there will continue to be many distinct states. It argues for a world in which states do not dominate members of their own people and, considered as a corporate body, no people is dominated by other agencies: not by other states and not, for example, by any international agency (...) or multi-national corporation. This ideal is not only attractive in the abstract, it also supports a concrete range of sensible, if often radical international policies. (shrink)

This paper has two goals: (1) to defend a particular response to the problem of resultant moral luck and (2) to defend the claim that we are only responsible for what we could have avoided. Cases of overdetermination threaten to undermine the claim that we are only responsible for what we could have avoided. To deal with this issue, I will motivate a particular way of responding to the problem of resultant moral luck. I defend the view that one's degree (...) of responsibility is immune to moral luck but the scope of events for which one is responsible is subject to moral luck. I will then argue that this view allows us to explain away certain intuitions about responsibility and overdetermination (as well as similar intuitions regarding Frankfurt Cases). As a result, the claim that we are only responsible for what we could have avoided becomes significantly more plausible. (shrink)

Philip Villamor rethinks Albert Camus’ famous rock’n’roll parable. Pointing out that Camus' "The Myth of Sisyphus" is a sort of intellectual dishonesty designed to support the idea that one can be happy without the hope of something more than existence, Villamor challenges the idea that "the struggle itself" is enough to make one "happy." Villamor concludes that we must imagine Sisyphus as "hopeful" and "more human.".

In our technologically advanced generation, using video as instructional support is the modern way to give high-quality instruction. Numerous studies have looked at how video education affects students' academic ability, but none have particularly looked at the scientific idea of the Convergent Plate Boundary. This study evaluates how well the video instruction enriched the Convergent Plate Boundary discussion. The study used a mixed method to triangulate the quantitative and qualitative information collected from the respondents who were Grade 10 students at (...) Balao National High School in Balao, Barili, Cebu, Philippines. The t-test was used to analyze the data for the 30 students in the experimental and control groups. The controlled group has a p-value of 0.014 and the experimental group has a p-value of 0.00072. The findings showed a significant difference between the pretest and posttest of both the controlled and experimental groups. Three themes that describe the students' interactions with instructional videos were developed from their real-world experiences: perceived usability, usefulness of instructional videos, and enjoyment. With this, video instruction is a strategy driven by technology that can change the behavior of the students and improve their academic performance as well. This study recommends that: (1) schools should begin using instructional videos to teach and master various disciplines, especially science; (2) schools should use instructional videos to improve students' attitudes toward science and other subjects; (3) teachers should receive training on how to design, develop, and use instructional videos to foster learning; and (4) the benefits of using instructional videos in teaching. (shrink)

Many philosophers maintain that the ability to do otherwise is compatible with comprehensive divine foreknowledge but incompatible with the truth of causal determinism. But the Fixity of the Past principle underlying the rejection of compatibilism about the ability to do otherwise and determinism appears to generate an argument also for the incompatibility of the ability to do otherwise and divine foreknowledge. By developing an account of ability that appeals to the notion of explanatory dependence, we can replace the Fixity of (...) the Past with a principle that does not generate this difficulty. I develop such an account and defend it from objections. I also explore some of the account's implications, including whether the account is consistent with presentism. (shrink)

Eliminating sexual violence requires understanding where it comes from and why it happens. We must learn to detect when the grounds for violence are being built up so that we can promptly take them down. How can we improve our ability to notice the subtle practices of sexism and make them a matter of critical reflection? The aim of this paper is to show how film can enhance critical perception of the social conditions that give rise to sexual violence in (...) particular. We do this by way of a specific example, showing how Joyce Chopra’s 1985 film Smooth Talk serves to display the complex circumstances that make sexual violence possible – thereby illustrating Frye’s philosophical insight about the interconnected mechanisms of oppression.​ -/- . (shrink)

I explore several issues raised in John Martin Fischer’s Our Fate: Essays on God and Free Will. First I discuss whether an approach to the problem of freedom and foreknowledge that appeals directly to the claim that God’s beliefs depend on the future is importantly different from Ockhamism. I suggest that this dependence approach has advantages over Ockhamism. I also argue that this approach gives us good reason to reject the claim that the past is fixed. Finally, I discuss Fischer’s (...) proposal regarding God’s knowledge of future contingents. I suggest that it may be able to secure comprehensive foreknowledge. (shrink)

This paper sets out an account of trust in AI as a relationship between clinicians, AI applications, and AI practitioners in which AI is given discretionary authority over medical questions by clinicians. Compared to other accounts in recent literature, this account more adequately explains the normative commitments created by practitioners when inviting clinicians’ trust in AI. To avoid committing to an account of trust in AI applications themselves, I sketch a reductive view on which discretionary authority is exercised by AI (...) practitioners through the vehicle of an AI application. I conclude with four critical questions based on the discretionary account to determine if trust in particular AI applications is sound, and a brief discussion of the possibility that the main roles of the physician could be replaced by AI. (shrink)

In this paper we raise the question whether technological artifacts can properly speaking be trusted or said to be trustworthy. First, we set out some prevalent accounts of trust and trustworthiness and explain how they compare with the engineer’s notion of reliability. We distinguish between pure rational-choice accounts of trust, which do not differ in principle from mere judgments of reliability, and what we call “motivation-attributing” accounts of trust, which attribute specific motivations to trustworthy entities. Then we consider some examples (...) of technological entities that are, at first glance, best suited to serve as the objects of trust: intelligent systems that interact with users, and complex socio-technical systems. We conclude that the motivation-attributing concept of trustworthiness cannot be straightforwardly applied to these entities. Any applicable notion of trustworthy technology would have to depart significantly from the full-blown notion of trustworthiness associated with interpersonal trust. (shrink)

Panentheism is best understood as a philosophical research program. Identifying the core of the research program offers a strong response to the demarcation objection. It also helps focus both objections to and defenses of panentheism — and to show why common objections are not actually criticisms of the position we are defending. The paper also addresses two common criticisms: the alleged inadequacy of panentheism’s double “in” specification of the relationship between God and world, and the “double God” objection. Once the (...) research program framework is in place, topics like these become opportunities for panentheists to engage in the kind of careful constructive work in theology and philosophy — historical, analytic, and systematic — that is required for making long-term, positive contributions to our field. (shrink)

A person presented with adequate but not conclusive evidence for a proposition is in a position voluntarily to acquire a belief in that proposition, or to suspend judgment about it. The availability of doxastic options in such cases grounds a moderate form of doxastic voluntarism not based on practical motives, and therefore distinct from pragmatism. In such cases, belief-acquisition or suspension of judgment meets standard conditions on willing: it can express stable character traits of the agent, it can be responsive (...) to reasons, and it is compatible with a subjective awareness of the available options. (shrink)

We introduce the topic of panpsychism, before briefly outlining the 19 essays on panpsychism containing in this special issue.

The burden of research ethics review falls not just on researchers, but on those who serve on research ethics committees (RECs). With the advent of automated text analysis and generative artificial intelligence, it has recently become possible to teach models to support human judgment, for example by highlighting relevant parts of a text and suggesting actionable precedents and explanations. It is time to consider how such tools might be used to support ethics review and oversight. This commentary argues that with (...) a suitable strategy of engagement, artificial intelligence can be used in a variety of ways that can genuinely support RECs and manage their workload and improve the quality of review. It would be wiser to take an active role in the development of AI tools for ethics review, rather than to adopt ad hoc tools after the fact. (shrink)

ABSTRACT Constitutive panpsychism is the doctrine that macro-level consciousness—that is, consciousness of the sort possessed by certain composite things such as humans—is built out of irreducibly mental features had by some or all of the basic physical constituents of reality. On constitutive panpsychism, changes in macro-level consciousness amount to changes in either the way that micro-conscious entities ‘bond’ or the way that micro-conscious qualities ‘blend’. I pose the ‘Selection Problem’ for constitutive panpsychism—the problem of explaining how high-level functional states of (...) the brain ‘select’ micro-conscious qualities for bonding or blending. I argue that there are no empirically plausible solutions to this problem. (shrink)