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)

Husserl introduces a phenomenological concept called “motivation” early in the First Investigation of his magnum opus, the Logical Investigations. The importance of this concept has been overlooked since Husserl passes over it rather quickly on his way to an analysis of the meaningful nature of expression. I argue, however, that motivation is essential to Husserl’s overall project, even if it is not essen- tial for defining expression in the First Investigation. For Husserl, motivation is a relation between mental acts whereby (...) the content of one act make some fur- ther meaningful content probable. I explicate the nature of this relation in terms of “evidentiary weight” and differentiate it from Husserl’s notion of Evidenz, often translated as “self-evidence”. I elucidate the importance of motivation in Husserl’s overall phenomenological project by focusing on his analyses of thing-perception and empathy. Through these examples, we can better understand the continuity between the Logical Investigations and Husserl’s later work. (shrink)

This dissertation provides a careful reading of the later Wittgenstein’s philosophy of mathematics centered around three major themes: reality, determination, and infinity. The reading offered gives pride of place to Wittgenstein’s therapeutic conception of philosophy. This conception views questions often taken as fundamental in the philosophy of mathematics with suspicion and attempts to diagnose the confusions which lead to them. In the first essay, I explain Wittgenstein’s approach to perennial issues regarding the alleged reality to which mathematical truths or propositions (...) correspond. Wittgenstein diagnoses exotic pictures of mathematical reality as stemming from misleading analogies formed across empirical and mathematical propositions. The second essay explains Wittgenstein’s treatment of perplexity regarding the ability of a mathematical rule to determine its applications in advance. This too is found to depend on a misleading analogy, in this case across behavioral and mathematical senses of ‘determine’. The third and final essay discusses Wittgenstein’s general critical approach to “the infinite”. Philosophical perplexity about infinity is shown to depend on the verbal imagery regularly associated with proofs and their power to take hold of one’s imagination. Wittgenstein dampens the imaginative excesses often associated with “the infinite” by offering a sober redescription of Cantor’s famous method of diagonalization. (shrink)

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)

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)

In this paper, I develop an account of Frederick Douglass’s use of declaration as an emancipatory mode of political action. An act of declaration compels an audience to acknowledge the declarer as possessing a type of normative standing (e.g. personhood or citizenship). Douglass, through acts of declaration like his Fifth of July speech and fight with the ‘slavebreaker’ Covey, compels American audiences to acknowledge him as a fellow citizen by forcefully enacting a commitment to resist tyranny and oppression. The distinctive (...) emancipatory potential of declaration is grounded in its political epistemology of acknowledgment, on which political actors understand other persons as members of a shared community through the ways in which they comport themselves in relation to one another. Declaration makes political communities more inclusive not only by changing who we understand as fellow members, but how we understand them as such. (shrink)

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)

For Martin, the right to free higher education may be claimed only by those ready and willing pursue autonomy supporting higher education. The unready and unwilling, among whom may be counted carers, disabled, and devout, are excluded. This is unjust. I argue that this injustice follows from a tension between three elements of Martin’s argument: (1) a universal right to autonomy supporting higher education; (2) qualifications on entitlements to access this right in order to preserve the value of higher educational (...) goods; (3) luck egalitarian motivations in Martin’s distributive ethics. I consider options for avoiding such injustices and their implications for Martin’s argument. (shrink)

There is broad agreement that child labor is wrong and should be eliminated. This chapter examines the three main moral objections to child labor and considers their limitations: harm-based objections, objections from failing to benefit children, and objections from exploitation. Harm-based objections struggle with baselines for comparison and difficulties with Non-Identity problems. Even if child labor is not harmful, it may be wrong because it prevents children from enjoying other benefits, such as schooling. However, is schooling necessarily more beneficial for (...) children than work? Some kinds of child labor may not be harmful, and may benefit children, but they may still be wrong because they are exploitative. I consider some ways to address exploitative child labor, inspired by campaigns led by child workers. The chapter ends with a surprising conclusion that challenges the broad consensus with which we began: we may have duties to promote child labor. (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)

The current COVID-19 pandemic and the previous SARS/MERS outbreaks of 2003 and 2012 have resulted in a series of major global public health crises. We argue that in the interest of developing effective and safe vaccines and drugs and to better understand coronaviruses and associated disease mechenisms it is necessary to integrate the large and exponentially growing body of heterogeneous coronavirus data. Ontologies play an important role in standard-based knowledge and data representation, integration, sharing, and analysis. Accordingly, we initiated the (...) development of the community-based Coronavirus Infectious Disease Ontology in early 2020. -/- As an Open Biomedical Ontology (OBO) library ontology, CIDO is open source and interoperable with other existing OBO ontologies. CIDO is aligned with the Basic Formal Ontology and Viral Infectious Disease Ontology. CIDO has imported terms from over 30 OBO ontologies. For example, CIDO imports all SARS-CoV-2 protein terms from the Protein Ontology, COVID-19-related phenotype terms from the Human Phenotype Ontology, and over 100 COVID-19 terms for vaccines (both authorized and in clinical trial) from the Vaccine Ontology. CIDO systematically represents variants of SARS-CoV-2 viruses and over 300 amino acid substitutions therein, along with over 300 diagnostic kits and methods. CIDO also describes hundreds of host-coronavirus protein-protein interactions (PPIs) and the drugs that target proteins in these PPIs. CIDO has been used to model COVID-19 related phenomena in areas such as epidemiology. The scope of CIDO was evaluated by visual analysis supported by a summarization network method. CIDO has been used in various applications such as term standardization, inference, natural language processing (NLP) and clinical data integration. We have applied the amino acid variant knowledge present in CIDO to analyze differences between SARS-CoV-2 Delta and Omicron variants. CIDO's integrative host-coronavirus PPIs and drug-target knowledge has also been used to support drug repurposing for COVID-19 treatment. -/- CIDO represents entities and relations in the domain of coronavirus diseases with a special focus on COVID-19. It supports shared knowledge representation, data and metadata standardization and integration, and has been used in a range of applications. (shrink)

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

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)

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)

In republican political philosophy, citizenship is a status that is constituted by one’s participation in the public life of the polity. In its traditional formulation, republican citizenship is an exclusionary and hierarchical way of defining a polity’s membership, because the domain of activity that qualifies as participating in the polity’s public life is highly restricted. I argue that Black American abolitionist Frederick Douglass advances a radically inclusive conception of republican citizenship by articulating a deeply capacious account of what it means (...) to participate in the public life of the polity. On Douglass’s conception of republican citizenship, what it means to contribute to the polity, and thereby be a citizen, is to act in ways that contest and shape what the polity values. We contest and shape what the polity values not only through public discourse traditionally conceived or grand political acts like revolt, but also through quotidian forms of social interaction. In his pre-American Civil War political thought, Douglass deployed his radically inclusive account of republican citizenship as the conceptual foundation of his stance that enslaved and nominally free Black Americans were already, in the 1850s, American citizens whom the polity ought to acknowledge as such. The everyday resistance in which enslaved Black Americans engaged—their plantation politics—is, for Douglass, a paradigmatic type of citizenship-constituting activity, because it involves modes of collaboration and confrontation that enact a recognition of mutual vulnerability and embody the assertion that one matters. Douglass’s conception of republican citizenship offers a normative framework for emancipatory struggles that strive to secure meaningful membership for the marginalized through the transformation of unjust polities. (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)

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)

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)

The concept of white ignorance refers to phenomena of not-knowing that are produced by and reinforce systems of white supremacist domination and exploitation. I distinguish two varieties of white ignorance, belief-based white ignorance and practice-based white ignorance. Belief-based white ignorance consists in an information deficit about systems of racist oppression. Practice-based white ignorance consists in unresponsiveness to the political agency of persons and groups subject to racist oppression. Drawing on the antebellum political thought of Black abolitionists Frederick Douglass and Harriet (...) Jacobs, I contend that an anti-racist politics that conceives of its epistemic task in terms of combating practice-based white ignorance offers a more promising frame for liberatory struggle. A focus on practice-based white ignorance calls for a distinctive form of humility that involves recognition of the limits of one’s own political agency in relation to others, which is integral to democratic relations between free, equal, yet mutually dependent persons. (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)

This paper is a discussion of Frege's maxim that it is only in the context of a sentence that a word has a meaning. Quine reads the maxim as saying that the sentence is the fundamental unit of significance. Dummett rejects this as a truism. But it is not a truism since it stands in opposition to a conception of meaning held by John Locke and others. The maxim denies that a word has a sense independently of any sentence in (...) which it occurs. Dummett says this denial is inconsistent with the fact that people understand sentences they have never heard before. The maxim is defended against this attack. (shrink)

This paper argues for a Husserlian account of phenomenal intentionality. Experience is intentional insofar as it presents a mind-independent, objective world. Its doing so is a matter of the way it hangs together, its having a certain structure. But in order for the intentionality in question to be properly understood as phenomenal intentionality, this structure must inhere in experience as a phenomenal feature. Husserl’s concept of horizon designates this intentionality-bestowing experiential structure, while his concept of motivation designates the unique phenomenal (...) character of this structure as it is experientially lived through. The way experience hangs together is itself a phenomenal feature of experience. (shrink)

Angela Mendelovici’s book The Phenomenal Basis of Intentionality is a paradigm-establishing monograph within the phenomenal intentionality research program. Mendelovici argues that extant theories of intentionality that do not appeal to consciousness are both empirically and metaphysically inadequate, and a coherent, consciousness-based alternative can adequately explain (or explain away) all alleged cases of intentionality. While I count myself a fellow traveler, I discuss four choice-points where Mendelovici has taken, I believe, the wrong fork. (1) The explanatory relation that holds between intentional (...) and phenomenal properties is not identity but realization. (2) The mechanism that generates derivatively representational states is not content self-ascription but neural re-wiring. (3) The source of semantic structure within phenomenal-intentional states is not external structure and/or second-order co-instantiation but primitive phenomenal ascription. (4) The mode of presence of contents within phenomenal-intentional states is not being part of a superficial characterization, but being monadically present as an intentional object. (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)

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)

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)

Husserlian phenomenology, as the study of conscious experience, has often been accused of solipsism. Husserl’s method, it is argued, does not have the resources to provide an account of consciousness of other minds. This chapter will address this issue by providing a brief overview of the multiple angles from which Husserl approached the theme of intersubjectivity, with specific focus on the details of his account of the concrete interpersonal encounter – “empathy.” Husserl understood empathy as a direct, quasi-perceptual form of (...) intentionality through which the sense of the Other is constituted. Furthermore, his account of empathy is holistically integrated with his overall theory of intersubjectivity, including his discussions of the objectivity of nature, and the social, historical, and communal aspects of subjectivity. Husserl’s theory of empathy continues to cast a long shadow, influencing both the analytic and continental approaches to the problem of other minds, as well as contemporary account of social cognition in the cognitive sciences. (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)

Is the societal-level of analysis sufficient today to understand the values of those in the global workforce? Or are individual-level analyses more appropriate for assessing the influence of values on ethical behaviors across country workforces? Using multi-level analyses for a 48-society sample, we test the utility of both the societal-level and individual-level dimensions of collectivism and individualism values for predicting ethical behaviors of business professionals. Our values-based behavioral analysis indicates that values at the individual-level make a more significant contribution to (...) explaining variance in ethical behaviors than do values at the societal-level. Implicitly, our findings question the soundness of using societal-level values measures. Implications for international business research are discussed. (shrink)

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.

With the coronavirus pandemic and the Omicron variant once again forcing countries into lockdown, this essay seeks to outline a Foucauldian critique of various legal measures taken by the Danish government to cope with COVID-19 during the first year and a half of the pandemic. The essay takes a critical look at the extra-legal measures employed by the Danish government, as the Danish politicians attempted to halt the spread of the, now almost forgotten, Cluster 5 COVID-19 variant. This situation will (...) serve as a critical point from where to start using Foucault’s writings on life and biopolitics in order to expose various legally problematic governmental decisions that became visible during the handling of COVID-19 in general and the Cluster 5 mutation in particular. Reframing the pandemic within Foucault’s concept of biopolitics, this essay concludes that the state of exception has led to an increase in biopolitical logic, where some lives have come to matter more than others. As a critical counterpoint to this logic, the conclusion suggests that the notion of biocommunism could provide a suitable reconfiguration of communism. A reconfiguration that could mitigate some of the issues related to biopolitics is uncovered earlier in the essay. (shrink)

We take ourselves to have an inner life of thought, and we take ourselves to be capable of linguistically expressing our thoughts to others. But what is the nature of this “inner life” of thought? Is conscious thought necessarily carried out in language? This paper takes up these questions by examining Merleau-Ponty’s theory of expression. For Merleau-Ponty, language expresses thought. Thus it would seem that thought must be independent of, and in some sense prior to, the speech that expresses it. (...) He also claims, however, that thinking just is linguistic expression, and thus that language constitutes thought. The primary aim of this paper is to make sense of this constitutive claim while maintaining that, for Merleau-Ponty, there is an inner life of thought that exists independently of linguistic expression, and that this inner life rightly deserves the label “thought”. The upshot of this account is twofold. First, it explains why the mainstream view of Merleau-Ponty’s theory of expression seems plausible, but is ultimately inadequate. Second, it functions as a corrective to contemporary debates about the nature and scope of phenomenal consciousness and the sense in which conscious experience has content. (shrink)

Technology is a practically indispensible means for satisfying one’s basic interests in all central areas of human life including nutrition, habitation, health care, entertainment, transportation, and social interaction. It is impossible for any one person, even a well-trained scientist or engineer, to know enough about how technology works in these different areas to make a calculated choice about whether to rely on the vast majority of the technologies she/he in fact relies upon. Yet, there are substantial risks, uncertainties, and unforeseen (...) practical consequences associated with the use of technological artifacts and systems. The salience of technological failure (both catastrophic and mundane), as well as technology’s sometimes unforeseeable influence on our behavior, makes it relevant to wonder whether we are really justified as individuals in our practical reliance on technology. Of course, even if we are not justified, we might nonetheless continue in our technological reliance, since the alternatives might not be attractive or feasible. In this chapter I argue that a conception of trust in technological artifacts and systems is plausible and helps us understand what is at stake philosophically in our reliance on technology. Such an account also helps us understand the relationship between trust and technological risk and the ethical obligations of those who design, manufacture, and deploy technological artifacts. (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)

This paper examines the interplay between hope and despair in David Walker's "Appeal to the Coloured Citizens of the World" (1829). I argue that, in his pamphlet, Walker mobilizes despair about the depth and seeming insurmountability of white supremacy to catalyze collective political agency and thereby emancipatory hope among Black Americans. This emancipatory potential of despair is grounded a distinction between the content of despair (a belief in the insurmountability of white supremacy) and its form as a political judgment made (...) in concert with others. Walker uses the form of despair as political judgment to effect a transformation in the political affect of Black Americans from a shared sense that there is nothing to be done to to a collective sense of a 'we' that can act to change the world. (shrink)

Participants in the cognitive phenomenology debate have proceeded by (a) proposing a bifurcation of theoretical options into inflationary and non-inflationary theories, and then (b) providing arguments for/against one of these theories. I suggest that this method has failed to illuminate the commonalities and differences among conscious intentional states of different types, in the absence of a theory of the structure of these states. I propose such a theory. In perception, phenomenal-intentional properties combine with somatosensory properties to form P-I property clusters (...) that serve as phenomenal modes of presentations of particulars. In imagination, somatosensory properties are replaced with phenomenal-intentional properties whose intentional objects are somatosensory properties, thus resulting in imaginative facsimiles of perceptual P-I property clusters. Such structures can then be used as phenomenal prototypes that pick out individuals and kinds. Sets of such prototypes constitute a subject’s conception of individuals and kinds. Combined with a few additional elements, these imaginative P-I property clusters serve as the building-blocks of conscious cognitive states. Different ways of carving up theoretical space classify my theory either as inflationary or as non-inflationary. I conclude that the theory is anti-inflationary in letter but inflationary in spirit. (shrink)

Interviewet er lavet i juli 2021. Dets formål er at belyse emner, der er centrale i Celikates’ tænkning, f.eks. den voksende højrefløjspopulisme, migration, voldelige versus ikke-voldelige protester, civil ulydighed og den kritiske filosofis rolle i dag. -/- When Celikates and I sat down digitally in July 2021, the interview’s primary purpose was to examine topics central to Celikates’ thinking, such as the rise of right-wing populism, migration, violent versus non-violent protest, civil disobedience, and the role of critical philosophy today.

It is intuitive that free action depends on consciousness in some way, since behavior that is unconsciously generated is widely regarded as un-free. But there is no clear consensus as to what such dependence comes to, in part because there is no clear consensus about either the cognitive role of consciousness or about the essential components of free action. I divide the space of possible views into four: the Constitution View (on which free actions metaphysically consist, at least in part, (...) in phenomenally conscious episodes of a special sort), the Causal-Dependence View (on which free actions are necessarily caused by conscious episodes), the Counterfactaul-Dependence View (on which free actions necessarily counterfactually dependent on conscious episodes of certain types), and the Independence View (on which there are no necessary dependence-relations that hold between free action and conscious episodes). After surveying recent empirical literature that purports to show that consciousness plays a smaller role in generating action than is usually supposed, I conclude that it is plausible that free action depends on consciousness in two ways. First, free action causally depends on consciousness control. Second, free action counterfactually depends on the agent's being responsive to certain reasons. (shrink)

John Broome’s Rationality Through Reasoning is a trail-blazing study of the nature of rationality, the nature of reasoning and the connection between the two. But it may be somewhat misleading in two respects. First, his theory of reasoning is consistent with the meta-propositional view that he rejects; it develops a broadly similar theory but in much greater detail. And while his discussion of rule-following helps to explain the role of rules in reasoning, it does not constitute a response to the (...) classic problem associated with Wittgenstein and Kripke. (shrink)

Having a self means being able think of myself under a certain profile that that is me: that is who I am, that is how I am. But if I raise the question as to who or how I am, there are three salient profiles in which I can cast myself, three selves with which we can identify. I can see myself just as an agent identified over time by the linkages between my experiences, my attitudes and my actions. I (...) can see myself as the persona that I invite others to rely on and that, if sincere, I internalize. And I can see myself as the figure I cut in other people's eyes, whether or not I welcome that image. Such ambiguities help explain the complexity in philosophical discussion of the self as well as the conflict in everyday exhortations to be ourselves and know ourselves, yet also to forget ourselves and lose ourselves. (shrink)