Results for 'Richard Mason'

922 found
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  1. Agent-Awareness in Reflective Knowledge.Sharon Mason - 2019 - Erkenntnis 84 (2):239-255.
    I argue that current discussions of the epistemological significance of reflection have entangled concerns about reflection with agential concerns. I begin by showing that a central strand of internalist criticism finds externalism unsatisfactory because it fails to provide a particular kind of self-knowledge, knowledge about the epistemic status of one’s own beliefs. Identifying this internalist motivation as the desire for a kind of self-knowledge opens up new possibilities and suggests new conceptual resources. I employ one of these resources—Richard Moran’s (...)
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  2. The Rest of the Best: Ten Great Actors Snubbed by Oscar.Gary James Jason - 2010 - Liberty (August):41-46.
    In this essay, I look at some extraordinary actors who never got their due—actors who had distinguished careers, but never won an Academy Award for acting. I review the work of: Joseph Cotten; Orson Welles; Edward G. Robinson; Cary Grant; James Mason; Richard Burton; Claude Rains; Alan Ladd: Robert Mitchum; and Fred MacMurray. In each case, I explore the actor’s best work, what made his acting outstanding, and offer possible explanations why he was not so honored.
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  3. The Cognitive Ecology of the Internet.Paul Smart, Richard Heersmink & Robert Clowes - 2017 - In Stephen Cowley & Frederic Vallée-Tourangeau (eds.), Cognition Beyond the Brain: Computation, Interactivity and Human Artifice (2nd ed.). Springer. pp. 251-282.
    In this chapter, we analyze the relationships between the Internet and its users in terms of situated cognition theory. We first argue that the Internet is a new kind of cognitive ecology, providing almost constant access to a vast amount of digital information that is increasingly more integrated into our cognitive routines. We then briefly introduce situated cognition theory and its species of embedded, embodied, extended, distributed and collective cognition. Having thus set the stage, we begin by taking an embedded (...)
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  4. What in the World is Weakness of Will?Joshua May & Richard Holton - 2012 - Philosophical Studies 157 (3):341–360.
    At least since the middle of the twentieth century, philosophers have tended to identify weakness of will with akrasia—i.e. acting, or having a disposition to act, contrary to one‘s judgments about what is best for one to do. However, there has been some recent debate about whether this captures the ordinary notion of weakness of will. Richard Holton (1999, 2009) claims that it doesn’t, while Alfred Mele (2010) argues that, to a certain extent, it does. As Mele recognizes, the (...)
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  5.  94
    Nomophobia (no-mobile-phone phobia) among the undergraduate medical students.Suleman Lazarus, Abdul Rahim Ghafari, Richard Kapend, Khalid Jan Rezayee, Hasibullah Aminpoor, Mohammad Yasir Essar & Arash Nemat - 2024 - Heliyon 10 (16):1-13.
    Nomophobia (no-mobile-phone phobia) is the fear and anxiety of being without a mobile phone. This study pioneers the investigation of nomophobia in Afghanistan using the Nomophobia Questionnaire (NMP-Q), addressing a crucial gap in the field. We collected statistical data from 754 undergraduate medical students, comprising men (56.50 %) and women (43.50 %), and analyzed the dimensions of nomophobia. While results revealed that all but two participants were nomophobic, they identified three significant dimensions affecting the level of nomophobia among participants: (a) (...)
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  6. Pragmatic Interpretation and Signaler-Receiver Asymmetries in Animal Communication.Dorit Bar-On & Richard Moore - 2017 - In Kristin Andrews & Jacob Beck (eds.), The Routledge Handbook of Philosophy of Animal Minds. Routledge. pp. 291-300.
    Researchers have converged on the idea that a pragmatic understanding of communication can shed important light on the evolution of language. Accordingly, animal communication scientists have been keen to adopt insights from pragmatics research. Some authors couple their appeal to pragmatic aspects of communication with the claim that there are fundamental asymmetries between signalers and receivers in non-human animals. For example, in the case of primate vocal calls, signalers are said to produce signals unintentionally and mindlessly, whereas receivers are thought (...)
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  7. The Irreducibility of Iterated to Single Revision.Jake Chandler & Richard Booth - 2017 - Journal of Philosophical Logic 46 (4):405-418.
    After a number of decades of research into the dynamics of rational belief, the belief revision theory community remains split on the appropriate handling of sequences of changes in view, the issue of so-called iterated revision. It has long been suggested that the matter is at least partly settled by facts pertaining to the results of various single revisions of one’s initial state of belief. Recent work has pushed this thesis further, offering various strong principles that ultimately result in a (...)
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  8. The generational cycle of state spaces and adequate genetical representation.Elisabeth A. Lloyd, Richard C. Lewontin & and Marcus W. Feldman - 2008 - Philosophy of Science 75 (2):140-156.
    Most models of generational succession in sexually reproducing populations necessarily move back and forth between genic and genotypic spaces. We show that transitions between and within these spaces are usually hidden by unstated assumptions about processes in these spaces. We also examine a widely endorsed claim regarding the mathematical equivalence of kin-, group-, individual-, and allelic-selection models made by Lee Dugatkin and Kern Reeve. We show that the claimed mathematical equivalence of the models does not hold. *Received January 2007; revised (...)
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  9. Heinrich Behmann’s 1921 lecture on the decision problem and the algebra of logic.Paolo Mancosu & Richard Zach - 2015 - Bulletin of Symbolic Logic 21 (2):164-187.
    Heinrich Behmann (1891-1970) obtained his Habilitation under David Hilbert in Göttingen in 1921 with a thesis on the decision problem. In his thesis, he solved - independently of Löwenheim and Skolem's earlier work - the decision problem for monadic second-order logic in a framework that combined elements of the algebra of logic and the newer axiomatic approach to logic then being developed in Göttingen. In a talk given in 1921, he outlined this solution, but also presented important programmatic remarks on (...)
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  10. Die Grundlagen der Arithmetik, 82-3.George Boolos & Richard G. Heck - 1998 - In Matthias Schirn (ed.), The Philosophy of mathematics today. New York: Clarendon Press.
    A close look at Frege's proof in "Foundations of Arithmetic" that every number has a successor. The examination reveals a surprising gap in the proof, one that Frege would later fill in "Basic Laws of Arithmetic".
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  11.  75
    Murdoch and Gilead: John Ames as a Model of Murdochian Virtue.Cathy Mason - 2024 - In Garry L. Hagberg (ed.), Narrative and Ethical Understanding. Palgrave. pp. 27-44.
    What’s so good about John Ames? The narrator of Marilynne Robinson’s Gilead has been much admired, but it’s far from obvious why. His life is quiet and unassuming, and has for the most part been uneventful in the extreme. In this chapter I draw on Iris Murdoch’s moral philosophy to explain the moral arc of the novel, and suggest that the novel in turn can shed light on Murdoch’s key ethical ideas. What is so notable about John Ames, I suggest, (...)
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  12. The metaphysics of social kinds.Rebecca Mason - 2016 - Philosophy Compass 11 (12):841-850.
    It is a truism that humans are social animals. Thus, it is no surprise that we understand the world, each other, and ourselves in terms of social kinds such as money and marriage, war and women, capitalists and cartels, races, recessions, and refugees. Social kinds condition our expectations, inform our preferences, and guide our behavior. Despite the prevalence and importance of social kinds, philosophy has historically devoted relatively little attention to them. With few exceptions, philosophers have given pride of place (...)
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  13. The epistemic demands of friendship: friendship as inherently knowledge-involving.Cathy Mason - 2020 - Synthese 199 (1-2):2439-2455.
    Many recent philosophers have been tempted by epistemic partialism. They hold that epistemic norms and those of friendship constitutively conflict. In this paper, I suggest that underpinning this claim is the assumption that friendship is not an epistemically rich state, an assumption that even opponents of epistemic partiality have not questioned. I argue that there is good reason to question this assumption, and instead regard friendship as essentially involving knowledge of the other. If we accept this account of friendship, the (...)
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  14. Moral ignorance and blameworthiness.Elinor Mason - 2015 - Philosophical Studies 172 (11):3037-3057.
    In this paper I discuss various hard cases that an account of moral ignorance should be able to deal with: ancient slave holders, Susan Wolf’s JoJo, psychopaths such as Robert Harris, and finally, moral outliers. All these agents are ignorant, but it is not at all clear that they are blameless on account of their ignorance. I argue that the discussion of this issue in recent literature has missed the complexities of these cases by focusing on the question of epistemic (...)
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  15. Murdoch's Ontological Argument.Cathy Mason & Matt Dougherty - 2023 - European Journal of Philosophy 31 (3):769-784.
    Anselm’s ontological argument is an argument for the existence of God. This paper presents Iris Murdoch’s ontological argument for the existence of the Good. It discusses her interpretation of Anselm’s argument, her distinctive appropriation of it, as well as some of the merits of her version of the argument. In doing so, it also shows how the argument integrates some key Murdochian ideas: morality’s wide scope, the basicness of vision to morality, moral realism, and Platonism.
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  16. Other minds are neither seen nor inferred.Mason Westfall - 2020 - Synthese 198 (12):11977-11997.
    How do we know about other minds on the basis of perception? The two most common answers to this question are that we literally perceive others’ mental states, or that we infer their mental states on the basis of perceiving something else. In this paper, I argue for a different answer. On my view, we don’t perceive mental states, and yet perceptual experiences often immediately justify mental state attributions. In a slogan: other minds are neither seen nor inferred. I argue (...)
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  17. Perceiving agency.Mason Westfall - 2023 - Mind and Language 38 (3):847-865.
    When we look around us, some things look “alive,” others do not. What is it to “look alive”—to perceive animacy? Empirical work supports the view that animacy is genuinely perceptual. We should construe perception of animacy as perception of agents and behavior. This proposal explains how static and dynamic animacy cues relate, and explains how animacy perception relates to social cognition more broadly. Animacy perception draws attention to objects that are apt to be well‐understood folk psychologically, enabling us to marshal (...)
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  18. Contempt: At the Limits of Reactivity.Michelle Mason - 2018 - In The Moral Psychology of Contempt. Rowman & Littlefield International. pp. 173-192.
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  19. Social Ontology.Rebecca Mason & Katherine Ritchie - 2020 - In Ricki Bliss & James Miller (eds.), The Routledge Handbook of Metametaphysics. New York, NY: Routledge.
    Traditionally, social entities (i.e., social properties, facts, kinds, groups, institutions, and structures) have not fallen within the purview of mainstream metaphysics. In this chapter, we consider whether the exclusion of social entities from mainstream metaphysics is philosophically warranted or if it instead rests on historical accident or bias. We examine three ways one might attempt to justify excluding social metaphysics from the domain of metaphysical inquiry and argue that each fails. Thus, we conclude that social entities are not justifiably excluded (...)
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  20. Constructing persons: On the personal–subpersonal distinction.Mason Westfall - 2024 - Philosophical Psychology 37 (4):831-860.
    What’s the difference between those psychological posits that are ‘me” and those that are not? Distinguishing between these psychological kinds is important in many domains, but an account of what the distinction consists in is challenging. I argue for Psychological Constructionism: those psychological posits that correspond to the kinds within folk psychology are personal, and those that don’t, aren’t. I suggest that only constructionism can answer a fundamental challenge in characterizing the personal level – the plurality problem. The things that (...)
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  21. Response to the Review Symposium on Reading Plato’s Dialogues to Enhance Learning and Inquiry: Exploring Socrates’ Use of Protreptic for Student Engagement.Mason Marshall - 2022 - Studies in Philosophy and Education 41 (6):711-717.
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  22. Respecting each other and taking responsibility for our biases.Elinor Mason - 2018 - In Marina Oshana, Katrina Hutchison & Catriona Mackenzie (eds.), Social Dimensions of Moral Responsibility. New York: Oup Usa.
    In this paper I suggest that there is a way to make sense of blameworthiness for morally problematic actions even when there is no bad will behind such actions. I am particularly interested in cases where an agent acts in a biased way, and the explanation is socialization and false belief rather than bad will on the part of the agent. In such cases, I submit, we are pulled in two directions: on the one hand non-culpable ignorance is usually an (...)
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  23. Polarization is epistemically innocuous.Mason Westfall - 2024 - Synthese 204 (3):1-22.
    People are manifestly polarized. On many topics, extreme perspectives are much easier to find than ‘reasonable’, ‘moderate’ perspectives. A natural reaction to this situation is that something epistemically irrational is afoot. Here, I question this natural reaction. I argue that often polarization is epistemically innocuous. In particular, I argue that certain mechanisms that underlie polarization are rational, and polarized beliefs are often fully justified. Additionally, even reflective subjects, who recognize themselves as in a polarized or polarizing situation shouldn’t necessarily reduce (...)
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  24. Mindshaping and Constructing Kinds.Mason Westfall - forthcoming - In Tad Zawidzki (ed.), Routledge Handbook of Mindshaping.
    In this chapter, I juxtapose the mindshaping research program with the literature on the metaphysics of social construction. I suggest that these research programs are remarkably congenial. The practices of interest to mindshaping theorists are more or less straightforward instances of the processes that are taken to be essential to social construction. As such, a constructionist metaphysics of psychological kinds is readily available. I discuss some recent constructionist treatments of particular psychological kinds against this backdrop, before considering how the constructionist (...)
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  25. Contempt as a moral attitude.Michelle Mason - 2003 - Ethics 113 (2):234-272.
    Despite contemporary moral philosophers' renewed attention to the moral significance of emotions, the attitudinal repertoire with which they equip the mature moral agent remains stunted. One attitude moral philosophers neglect (if not disown) is contempt. While acknowledging the nastiness of contempt, I here correct the neglect by providing an account of the moral psychology of contempt. In the process, I defend the moral propriety of certain tokens of properly person-focused contempt against some prominent objections -- among them, objections stemming from (...)
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  26. Iris Murdoch, privacy, and the limits of moral testimony.Cathy Mason - 2021 - European Journal of Philosophy 30 (3):1125-1134.
    Recent discussions of moral testimony have focused on the acceptability of forming beliefs on the basis of moral testimony, but there has been little acknowledgement of the limits to testimony's capacity to convey moral knowledge. In this paper I outline one such limit, drawing on Iris Murdoch's conception of private moral concepts. Such concepts, I suggest, plausibly play an important role in moral thought, and yet moral knowledge expressed in them cannot be testimonially acquired.
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  27. Reactive Attitudes.Michelle Mason - 2021 - In Hugh LaFollette (ed.), International Encyclopedia of Ethics. Hoboken, NJ: Wiley.
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  28. Women Are Not Adult Human Females.Rebecca Mason - 2024 - Australasian Journal of Philosophy 102 (1):180-191.
    1 Some philosophers defend the thesis that women are adult human females. Call this the adult human female thesis (AHF). There are two versions of this thesis—one modal and one definitional. Accord...
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  29. What Can Philosophers Offer Social Scientists?; or The Frankfurt School and its Relevance to Social Science: From the History of Philosophical Sociology to an Examination of Issues in the Current EU.Mason Richey - 2008 - International Journal of Interdisciplinary Social Sciences 3 (6):63-72.
    This paper presents the history of the Frankfurt School’s inclusion of normative concerns in social science research programs during the period 1930-1955. After examining the relevant methodology, I present a model of how such a program could look today. I argue that such an approach is both valuable to contemporary social science programs and overlooked by current philosophers and social scientists.
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  30. Socrates' Defensible Devices in Plato's Meno.Mason Marshall - 2019 - Theory and Research in Education 17 (2):165-180.
    Despite how revered Socrates is among many educators nowadays, he can seem in the end to be a poor model for them, particularly because of how often he refutes his interlocutors and poses leading questions. As critics have noted, refuting people can turn them away from inquiry instead of drawing them in, and being too directive with them can squelch independent thought. I contend, though, that Socrates' practices are more defensible than they often look: although there are risks in refuting (...)
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  31. On Shamelessness.Michelle Mason - 2010 - Philosophical Papers 39 (3):401-425.
    Philosophical suspicions about the place of shame in the psychology of the mature moral agent are in tension with the commonplace assumption that to call a person shameless purports to mark a fault, arguably a moral fault. I shift philosophical suspicions away from shame and toward its absence in the shameless by focusing attention on phenomena of shamelessness. In redirecting our attention, I clarify the nature of the failing to which ascriptions of shamelessness might refer and defend the thought that, (...)
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  32. Do the Right Thing.Elinor Mason - 2017 - In Oxford Studies in Normative Ethics 7. pp. 117-135.
    Subjective rightness (or ‘ought’ or obligation) seems to be the sense of rightness that should be action guiding where more objective senses fail. However, there is an ambiguity between strong and weak senses of action guidance. No general account of subjective rightness can succeed in being action guiding in a strong sense by providing an immediately helpful instruction, because helpfulness always depends on the context. Subjective rightness is action guiding in a weaker sense, in that it is always accessible and (...)
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  33. Blame: Taking it Seriously.Michelle Mason - 2011 - Philosophy and Phenomenological Research 83 (2):473-481.
    Philosophers writing on moral responsibility inherit from P.F. Strawson a particular problem space. On one side, it is shaped by consequentialist accounts of moral criticism on which blame is justified, if at all, by its efficacy in influencing future behavior in socially desirable ways. It is by now a common criticism of such views that they suffer a "wrong kind of reason" problem. When blame is warranted in the proper way, it is natural to suppose this is because the target (...)
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  34. On the basis of friendship - a reply to Phelan.Cathy Mason - 2023 - Inquiry: An Interdisciplinary Journal of Philosophy 66 (6):1006-1015.
    What is common to all instances of friendship? Given their seemingly heterogeneous character, Phelan (2019. “Rethinking Friendship.” Inquiry) suggests that friendships are relationships that result from collaborative norm-manipulation. In this paper, I suggest that this proposal fails to account for all friendships without relying on the notion of some kind of care.
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  35. Epistemic Partialism and Taking Our Friends Seriously.Cathy Mason - 2024 - American Philosophical Quarterly 61 (3):233-243.
    Two doxastically significant demands of friendship have been discussed in recent literature, a demand to be epistemically partial and a demand to take our friends seriously. Though less discussed than epistemic partialism, I suggest that the demand to take our friends seriously is motivated by similar cases and considerations, and can avoid key objections to epistemic partialism that have been raised. I further suggest that it does justice to what we care about in friendship, and thus is to be preferred.
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  36. Reseña de ‘Sexo, Ecología, Espiritualidad’(Sex, Ecology, Spirituality) por Ken Wilber 2nd Ed 851p (2001) (revisión revisada 2019).Michael Richard Starks - 2019 - In Delirios Utópicos Suicidas en el Siglo 21 La filosofía, la naturaleza humana y el colapso de la civilización Artículos y reseñas 2006-2019 4a Edición. Reality Press. pp. 314-329.
    Es increíble y apropiado que esta enorme, cargada de jerga (este libro realmente necesita un glosario!), el trabajo muy académico se ha convertido en un mejor vendido en el mundo de los educados. Uno tiene que ser dedicado a aprender la jerga y luego arado a través de 551 páginas de texto y 238 páginas de notas. Mientras, se nos dice tiempo y otra vez que esto es sólo un bosquejo de lo que está por venir! A pesar de que (...)
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  37. ¿La autobiografía espiritual más profunda de todos los tiempos? -una reseña de "la rodilla de la escucha" de ADI da (Franklin Jones) (1995) (revisión revisada 2019).Michael Richard Starks - 2019 - In Delirios Utópicos Suicidas en el Siglo 21 La filosofía, la naturaleza humana y el colapso de la civilización Artículos y reseñas 2006-2019 4a Edición. Reality Press. pp. 330-333.
    Una breve reseña de la vida y la autobiografía espiritual de la única mística estadounidense ADI da (Franklin Jones). La pegatina en la portada de algunas ediciones dice "la más profunda autobiografía espiritual de todos los tiempos" y esto bien podría ser cierto. Estoy en mis 70 ́s y he leído muchos libros de maestros espirituales y de espiritualidad, y este es uno de los más grandes. Ciertamente, es by lejos la más completa y clara relato del proceso de iluminación (...)
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  38. Reseña de ' Los Límites Exteriores de la Razón '(The Outer Limits of Reason) por Noson Yanofsky 403p (2013) (revision revisada 2019).Michael Richard Starks - 2019 - In Delirios Utópicos Suicidas en el Siglo 21 La filosofía, la naturaleza humana y el colapso de la civilización Artículos y reseñas 2006-2019 4TH Edición. Reality Press. pp. 283-298.
    Doy una revisión detallada de ' los límites externos de la razón ' por Noson Yanofsky desde una perspectiva unificada de Wittgenstein y la psicología evolutiva. Yo indiqué que la dificultad con cuestiones como la paradoja en el lenguaje y las matemáticas, la incompletitud, la indeterminación, la computabilidad, el cerebro y el universo como ordenadores, etc., surgen de la falta de mirada cuidadosa a nuestro uso del lenguaje en el adecuado contexto y, por tanto, el Error al separar los problemas (...)
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  39. Aretaic Appraisal and Practical Reason.Michelle Mason - 2006 - Southern Journal of Philosophy 44 (4):629-656.
    When we criticize someone for being unjust, deceitful, or imprudent -- or commend him as just, truthful, or wise -- what is the content of our evaluation? On one way of thinking, evaluating agents in terms that employ aretaic concepts evaluates how they regulate their actions (and judgment-sensitive attitudes) in light of the reasons that bear on them. On this virtue-centered view of practical reasons appraisal, evaluations of agents in terms of ethical virtues (and vices) are, 'inter alia', evaluations of (...)
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  40. Reading Plato's Dialogues to Enhance Learning and Inquiry: Exploring Socrates' Use of Protreptic for Student Engagement.Mason Marshall - 2020 - New York, NY, USA: Routledge.
    Along with fresh interpretations of Plato, this book proposes a radically new approach to reading him, one that can teach us about protreptic, as it is called, by reimagining the ways in which Socrates engages in it. Protreptic, as it is conceived in the book, is an attempt to bring about a fundamental change of heart in people so that they want truth more than anything else. In taking the approach developed in this book, one doesn't try to get Plato (...)
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  41. Knowledge and Forms in Plato's Educational Philosophy.Mason Marshall - 2020 - Educational Theory 70 (2):215-229.
    In this paper, I argue that Plato's views on Forms play a central role in his educational philosophy. In response to what certain commentators have recently written, I contend that this interpretation not only is accurate but also is advantageous because of how it can help philosophy of education. I also address the view, proposed by one philosopher of education, that Plato believes that the most valuable sort of knowledge cannot be fully expressed in words and that the objects of (...)
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  42. Toward biologically plausible artificial vision.Mason Westfall - 2023 - Behavioral and Brain Sciences 46:e290.
    Quilty-Dunn et al. argue that deep convolutional neural networks (DCNNs) optimized for image classification exemplify structural disanalogies to human vision. A different kind of artificial vision – found in reinforcement-learning agents navigating artificial three-dimensional environments – can be expected to be more human-like. Recent work suggests that language-like representations substantially improves these agents’ performance, lending some indirect support to the language-of-thought hypothesis (LoTH).
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  43. Why Does Socrates Shame Thrasymachus?Mason Marshall - 2020 - Philosophy of Education 76 (3):98-110.
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  44. Nonconceptual content and the "space of reasons".Richard G. Heck - 2000 - Philosophical Review 109 (4):483-523.
    In Mind and World, John McDowell argues against the view that perceptual representation is non-conceptual. The central worry is that this view cannot offer any reasonable account of how perception bears rationally upon belief. I argue that this worry, though sensible, can be met, if we are clear that perceptual representation is, though non-conceptual, still in some sense 'assertoric': Perception, like belief, represents things as being thus and so.
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  45. Responsibility and Comparative Pride – a Critical Discussion of Morgan-Knapp.Cathy Mason - 2020 - Philosophical Quarterly 70 (280):617-624.
    Taking pride in being better than others in some regard is not uncommon. In a recent paper, Christopher Morgan-Knapp argues that such pride is misguided: it ‘presents things as being some way they are not’. I argue that Morgan-Knapp's arguments do not succeed in showing that comparative pride is theoretically mistaken.
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  46. Reactivity and Refuge.Michelle Mason - 2013 - In David Shoemaker (ed.), Oxford studies in agency and responsibility. Oxford: Oxford University Press. pp. 143-162.
    P.F. Strawson famously suggested that employment of the objective attitude in an intimate relationship forebodes the relationship’s demise. Relatively less remarked is Strawson's admission that the objective attitude is available as a refuge from the strains of relating to normal, mature adults as proper subjects of the reactive attitudes. I develop an account of the strategic employment of the objective attitude in such cases according to which it denies a person a power of will – authorial power – whose recognition (...)
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  47. Teach the Children Well: On Virtue and its Benefits.Michelle Mason - 2017 - Journal of Moral Philosophy 14 (6):734-760.
    What connection (if any) is there between living well, in the sense of living a life of ethical virtue, and faring well, in the sense of living a life that is good for the agent whose life it is? Philosophical arguments that attempt to defend a connection between exercising the virtues and living a good life typically display two commitments: first, a commitment to addressing their answer to the person whose life is in question and, second, a commitment to showing (...)
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  48. Reactive Attitudes and Second-Personal Address.Michelle Mason - 2017 - In Karsten Stueber & Remy Debes (eds.), Ethical Sentimentalism: New Perspectives. Cambridge University Press.
    The attitudes P. F. Strawson dubs reactive are felt toward another (or oneself). They are thus at least in part affective reactions to what Strawson describes as qualities of will that people manifest toward others and themselves. The reactive attitudes are also interpersonal, relating persons to persons. But how do they relate persons? On the deontic, imperative view, they relate persons in second-personal authority and accountability relations. After addressing how best to understand the reactive attitudes as sentiments, I evaluate the (...)
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  49. Moral prejudice and aesthetic deformity: Rereading Hume's "of the standard of taste".Michelle Mason - 2001 - Journal of Aesthetics and Art Criticism 59 (1):59-71.
    Despite appeals to Hume in debates over moralism in art criticism, we lack an adequate account of Hume’s moralist aesthetics, as presented in “Of the Standard of Taste.” I illuminate that aesthetics by pursuing a problem, the moral prejudice dilemma, that arises from a tension between the “freedom from prejudice” Hume requires of aesthetic judges and what he says about the relevance of moral considerations to art evaluation. I disarm the dilemma by investigating the taxonomy of prejudices by which Hume (...)
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  50. Contempt as the absence of appraisal, not recognition, respect.Michelle Mason - 2017 - Behavioral and Brain Sciences 40.
    Gervais & Fessler’s defense of a sentiment construct for contempt captures features distinguishing the phenomenon from basic emotions and highlights the fact that it comprises a coordinated syndrome of responses. However, their conceptualization of contempt as the absence of respect equivocates. Subsequently, a “dignity” culture that prescribes respect does not thereby limit legitimate contempt in the manner the authors claim.
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