This book presents Robert S. Hartman’s formal theory of value and critically examines many other twentieth century value theorists in its light, including A.J. Ayer, Kurt Baier, Brand Blanshard, Paul Edwards, Albert Einstein, William K. Frankena, R.M. Hare, Nicolai Hartmann, Martin Heidegger, G.E. Moore, P.H. Nowell-Smith, Jose Ortega y Gasset, Charles Stevenson, Paul W. Taylor, Stephen E. Toulmin, and J.O. Urmson.

Robustness has long been recognized as an important parameter for evaluating game-theoretic results, but talk of ‘robustness’ generally remains vague. What we offer here is a graphic measure for a particular kind of robustness (‘matrix robustness’), using a three-dimensional display of the universe of 2 × 2 game theory. In such a measure specific games appear as specific volumes (Prisoner’s Dilemma, Stag Hunt, etc.), allowing a graphic image of the extent of particular game-theoretic effects in terms of those games. The (...) measure also allows for an easy comparison between different effects in terms of matrix robustness. Here we use the measure to compare the robustness of Tit for Tat’s well-known success in spatialized games (Axelrod, R. (1984). The evolution of cooperation . New York: Basic Books; Grim, P. et al. (1998). The philosophical computer: Exploratory essays in philosophical computer modeling . Cambridge, Mass: MIT Press) with the robustness of a recent game-theoretic model of the contact hypothesis regarding prejudice reduction (Grim et al. 2005. Public Affairs Quarterly, 19 , 95–125). (shrink)

Why should we be means-end rational? Why care whether someone’s mental states exhibit certain formal patterns, like the ones formalized in causal decision theory? This paper establishes a dominance argument for these constraints in a finite setting. If you violate the norms of causal decision theory, then your desires will be aptness dominated. That is, there will be some alternative set of desires that you could have had, which would be more apt (closer to the actual values fixed by your (...) sensibility/ what you intrinsically care about) no matter which world is actual. If we care about having apt desires, then, we should never let ourselves violate these norms of means-end rationality. This argument shares a form with now-standard accuracy arguments for probabilism, opening up a new terrain for that discussion. I show that the foundational assumptions about the shape of accuracy and of aptness required to run the arguments for means-end rationality and for probabilism run closely parallel. I show the argument is robust under different theories of subjective actual value, including nonclassical treatments of indeterminacy in actual value; I show the argument may (but need not!) be generalized to objective theories of value. The upshot is that aptness-domination arguments for decision theories should be added to the philosophical playbook. (shrink)

John Hawthorne in a recent paper takes issue with Lewisian accounts of counterfactuals, when relevant laws of nature are chancy. I respond to his arguments on behalf of the Lewisian, and conclude that while some can be rebutted, the case against the original Lewisian account is strong.I develop a neo-Lewisian account of what makes for closeness of worlds. I argue that my revised version avoids Hawthorne’s challenges. I argue that this is closer to the spirit of Lewis’s first (non-chancy) proposal (...) than is Lewis’s own suggested modification. (shrink)

Jeff Paris proves a generalized Dutch Book theorem. If a belief state is not a generalized probability then one faces ‘sure loss’ books of bets. In Williams I showed that Joyce’s accuracy-domination theorem applies to the same set of generalized probabilities. What is the relationship between these two results? This note shows that both results are easy corollaries of the core result that Paris appeals to in proving his dutch book theorem. We see that every point of accuracy-domination defines (...) a dutch book, but we only have a partial converse. (shrink)

Suppose that disgust can provide evidence of moral wrongdoing. What account of disgust might make sense of this? A recent and promising theory is the social contagion view, proposed by Alexandra Plakias. After criticizing both its descriptive and normative claims, I draw two conclusions. First, we should question the wisdom of drawing so straight a line from biological poisons and pathogens to social counterparts. Second, we don’t need to explain the evidential value of disgust by appealing to what the response (...) tracks. These lessons point toward an alternative: namely, that disgust is a moral heuristic. On the heuristic view, disgust is a trigger for the subconscious use of a particular rule: I show how this view fits with a plausible hypothesis about the social function of disgust, and then apply it to Leon Kass’s famous use of repugnance to criticize cloning. (shrink)

The question of the cognitive role of fictionality is this: what is the correct cognitive attitude to take to p, when it is fictional that p? We began by considering one answer to this question, implicit in the work of Kendall Walton, that the correct response to a fictional proposition is to imagine that proposition. However, this approach is silent in cases of fictional incompleteness, where neither p nor its negation are fictional. We argue that that Waltonians should embrace a (...) pluralistic account of the cognitive role of fictional incompleteness: in some cases of fictional incompleteness, we are permitted to resolve the incompleteness during our engagement with the target fiction, and in other cases, we are obliged not to resolve the incompleteness. But though pluralism is accommodated by Walton’s wider account of fictionality, it puts tension on his motivating idea that fictionality stands to the imagination as truth stands to belief. And so we develop a rival conception of the cognitive role of fictionality that is built around a different analogy: on this evidentialist approach, (known) fictionality stands to the imagination as evidence stands to credence. (shrink)

Supervaluationism is often described as the most popular semantic treatment of indeterminacy. There’s little consensus, however, about how to fill out the bare-bones idea to include a characterization of logical consequence. The paper explores one methodology for choosing between the logics: pick a logic thatnorms beliefas classical consequence is standardly thought to do. The main focus of the paper considers a variant of standard supervaluational, on which we can characterizedegrees of determinacy. It applies the methodology above to focus ondegree logic. (...) This is developed first in a basic, single-premise case; and then extended to the multipremise case, and to allowdegreesof consequence. The metatheoretic properties of degree logic are set out. On the positive side, the logic is supraclassical—all classical valid sequents are degree logic valid. Strikingly, metarules such as cut and conjunction introduction fail. (shrink)

I outline and motivate a way of implementing a closest world theory of indicatives, appealing to Stalnaker's framework of open conversational possibilities. Stalnakerian conversational dynamics helps us resolve two outstanding puzzles for a such a theory of indicative conditionals. The first puzzle -- concerning so-called 'reverse Sobel sequences' -- can be resolved by conversation dynamics in a theoryneutral way: the explanation works as much for Lewisian counterfactuals as for the account of indicatives developed here. Resolving the second puzzle, by contrast, (...) relies on the interplay between the particular theory of indicative conditionals developed here and Stalnakerian dynamics. The upshot is an attractive resolution of the so-called "Gibbard phenomenon" for indicative conditionals. (shrink)

Lewis (1973) gave a short argument against conditional excluded middle, based on his treatment of ‘might’ counterfactuals. Bennett (2003), with much of the recent literature, gives an alternative take on ‘might’ counterfactuals. But Bennett claims the might-argument against CEM still goes through. This turns on a specific claim I call Bennett’s Hypothesis. I argue that independently of issues to do with the proper analysis of might-counterfactuals, Bennett’s Hypothesis is inconsistent with CEM. But Bennett’s Hypothesis is independently objectionable, so we should (...) resolve this tension by dropping the Hypothesis, not by dropping CEM. (shrink)

Explanatory pluralism holds that the sorts of comprehensive theoretical and ontological economies, which microreductionists and New Wave reductionists envision and which antireductionists fear, offer misleading views of both scientific practice and scientific progress. Both advocates and foes of employing reductionist strategies at the interface of psychology and neuroscience have overplayed the alleged economies that interlevel connections (including identities) justify while overlooking their fundamental role in promoting scientific research. A brief review of research on visual processing provides support for the explanatory (...) pluralist=s general model of cross-scientific relations and discloses the valuable heuristic role hypothetical identities play in cross-scientific research. That model also supplies grounds for hesitation about the correlation objection to the psycho-physical identity theory and complaints about an explanatory gap in physicalist accounts of consciousness. These takes on psycho-neural connections miss both the sorts of considerations that motivate hypothetical identities in science and their fundamental contribution to progressive research. Thus, their focus on the contributions of research at multiple levels of analysis does not bar explanatory pluralists from considering heuristic identity theory (HIT). Arguably, it encourages it. (shrink)

Joyce (1998) gives an argument for probabilism: the doctrine that rational credences should conform to the axioms of probability. In doing so, he provides a distinctive take on how the normative force of probabilism relates to the injunction to believe what is true. But Joyce presupposes that the truth values of the propositions over which credences are defined are classical. I generalize the core of Joyce’s argument to remove this presupposition. On the same assumptions as Joyce uses, the credences of (...) a rational agent should always be weighted averages of truth value assignments. In the special case where the truth values are classical, the weighted averages of truth value assignments are exactly the probability functions. But in the more general case, probabilistic axioms formulated in terms of classical logic are violated—but we will show that generalized versions of the axioms formulated in terms of non-classical logics are satisfied. (shrink)

Revisionary theories of logic or truth require revisionary theories of mind. This essay outlines nonclassically based theories of rational belief, desire, and decision making, singling out the supervaluational family for special attention. To see these nonclassical theories of mind in action, this essay examines a debate between David Lewis and Derek Parfit over what matters in survival. Lewis argued that indeterminacy in personal identity allows caring about psychological connectedness and caring about personal identity to amount to the same thing. The (...) essay argues that Lewis's treatment of two of Parfit's puzzle cases—degreed survival and fission—presuppose different nonclassical treatments of belief and desire. (shrink)

In some sense, survival seems to be an intrinsic matter. Whether or not you survive some event seems to depend on what goes on with you yourself —what happens in the environment shouldn’t make a difference. Likewise, being a person at a time seems intrinsic. The principle that survival seems intrinsic is one factor which makes personal fission puzzles so awkward. Fission scenarios present cases where if survival is an intrinsic matter, it appears that an individual could survive twice over. (...) But it’s well known that standard notions of “intrinsicality” won’t do to articulate the sense in which survival is intrinsic, since ‘personhood’ appears to be a maximal property. We formulate a sense in which survival and personhood (and perhaps other maximal properties) may be almost intrinsic—a sense that would suffice, for example, to ground fission arguments. It turns out that this notion of almost-intrinsicality allows us to formulate a new version of the problem of the many. (shrink)

Drawing on a passage from Ramsey's Truth and Probability, we formulate a simple, plausible constraint on evaluating the accuracy of credences: the Calibration Test. We show that any additive, continuous accuracy measure that passes the Calibration Test will be strictly proper. Strictly proper accuracy measures are known to support the touchstone results of accuracy-first epistemology, for example vindications of probabilism and conditionalization. We show that our use of Calibration is an improvement on previous such appeals by showing how it answers (...) or sidesteps problems that have been raised for previous work in this area. (shrink)

This essay explores the thesis that for vague predicates, uncertainty over whether a borderline instance x of red/large/tall/good is to be understood as practical uncertainty over whether to treat x as red/large/tall/good. Expressivist and quasi-realist treatments of vague predicates due to John MacFarlane and Daniel Elstein provide the stalking-horse. It examines the notion of treating/counting a thing as F , and links a central question about our attitudes to vague predications to normative evaluation of plans to treat a thing as (...) F . The essay examines how the account applies to normatively defective or contested terms. The final section raises a puzzle about the mechanics of MacFarlane’s detailed implementation for the case of gradable adjectives. (shrink)

Chancy counterfactuals are a headache. Dylan Dodd (2009) presents an interesting argument against a certain general strategy for accounting for them, instances of which are found in the appendices to Lewis (1979) and in Williams (2008). I will argue (i) that Dodd’s understates the counterintuitiveness of the conclusions he can reach; (ii) that the counterintuitiveness can be thought of as an instance of more general oddities arising when we treat vagueness and indeterminacy in a classical setting; and (iii) the (...) underlying source of discontent which animates Dodd’s complains is to be found in a certain general constraint one might impose on conditionals—what I’ll call the counterfactual Ramsey bound. Unfortunately, the counterfactual Ramsey bound is just as problematic as its famous indicative cousin. The moral is that there’s no comfortable resting place in this area; for violations of the counterfactual Ramsey bound are going to lead to prima facie surprising results. (shrink)

This chapter defends the account of metaphysical indeterminacy of Barnes and Williams against Eklund's objections.

An investigation of what Frege means by his doctrine that functions (and so concepts) are 'unsaturated'. We argue that this doctrine is far less peculiar than it is usually taken to be. What makes it hard to understand, oddly enough, is the fact that it is so deeply embedded in our contemporary understanding of logic and language. To see this, we look at how it emerges out of Frege's confrontation with the Booleans and how it expresses a fundamental difference between (...) Frege's approach to logic and theirs. (shrink)

Quine (1960, "Word and object". Cambridge, Mass.: MIT Press, ch. 2) claims that there are a variety of equally good schemes for translating or interpreting ordinary talk. 'Rabbit' might be taken to divide its reference over rabbits, over temporal slices of rabbits, or undetached parts of rabbits, without significantly affecting which sentences get classified as true and which as false. This is the basis of his famous 'argument from below' to the conclusion that there can be no fact of the (...) matter as to how reference is to be divided. Putative counterexamples to Quine's claim have been put forward in the past (see especially Evans (1975, "Journal of Philosophy", LXXII(13), 343-362. Reprinted in McDowell (Ed.), "Gareth Evans: Collected papers." Oxford: Clarendon Press.), Fodor (1993, "The elm and the expert: Mentalese and its semantics." Cambridge, MA: Bradford)), and various patches have been suggested (e. g. Wright (1997, The indeterminacy of translation. In C. Wright & B. Hale (Eds.), "A companion to the philosophy of language" (pp. 397-426). Oxford: Blackwell)). One lacuna in this literature is that one does not find any detailed presentation of what exactly these interpretations are supposed to be. Drawing on contemporary literature on persistence, the present paper sets out detailed semantic treatments for fragments of English, whereby predicates such as 'rabbit' divide their reference over four-dimensional continuants (Quine's rabbits), instantaneous temporal slices of those continuants (Quine's rabbitslices) and the simple elements which compose those slices (undetached rabbit parts) respectively. Once we have the systematic interpretations on the table, we can get to work evaluating them. (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)

*Note that this project is now being developed in joint work with Rich Woodward* -/- Some things are left open by a work of fiction. What colour were the hero’s eyes? How many hairs are on her head? Did the hero get shot in the final scene, or did the jailor complete his journey to redemption and shoot into the air? Are the ghosts that appear real, or a delusion? Where fictions are open or incomplete in this way, we can (...) ask what attitudes it’s appropriate (or permissible) to take to the propositions in question, in engaging with the fiction. In Mimesis as Make-Believe (henceforth, MMB), Walton argues that just as truth norms belief, truth-in-fiction norms imagination. Granting that what is true-in-the-fiction should be imagined, and what is false-in-the-fiction is not to be imagined, there remains the question of what to say within the Waltonian framework about things that are neither true- nor false-in-the-fiction---the loci of incompleteness. (shrink)

Bryne & Hajek (1997) argue that Lewis’s (1988; 1996) objections to identifying desire with belief do not go through if our notion of desire is ‘causalized’ (characterized by causal, rather than evidential, decision theory). I argue that versions of the argument go through on certain assumptions about the formulation of decision theory. There is one version of causal decision theory where the original arguments cannot be formulated—the ‘imaging’ formulation that Joyce (1999) advocates. But I argue this formulation is independently objectionable. (...) If we want to maintain the desire as belief thesis, there’s no shortcut through causalization. (shrink)

*This is a project I hope to come back to one day. It stalled, a bit, on the absence of a positive theory of update I could be satisfied with* When should we believe a indicative conditional, and how much confidence in it should we have? Here’s one proposal: one supposes actual the antecedent; and sees under that supposition what credence attaches to the consequent. Thus we suppose that Oswald did not shot Kennedy; and note that under this assumption, Kennedy (...) was assassinated by someone other than Oswald. Thus we are highly confident in the indicative: if Oswald did not kill Kennedy, someone else did. (shrink)

In his famous 1982 paper, Allen Newell [22, 23] introduced the notion of knowledge level to indicate a level of analysis, and prediction, of the rational behavior of a cognitive arti cial agent. This analysis concerns the investigation about the availability of the agent knowledge, in order to pursue its own goals, and is based on the so-called Rationality Principle (an assumption according to which "an agent will use the knowledge it has of its environment to achieve its goals" [22, (...) p. 17]. By using the Newell's own words: "To treat a system at the knowledge level is to treat it as having some knowledge, some goals, and believing it will do whatever is within its power to attain its goals, in so far as its knowledge indicates" [22, p. 13]. In the last decades, the importance of the knowledge level has been historically and system- atically downsized by the research area in cognitive architectures (CAs), whose interests have been mainly focused on the analysis and the development of mechanisms and the processes governing human and (arti cial) cognition. The knowledge level in CAs, however, represents a crucial level of analysis for the development of such arti cial general systems and therefore deserves greater research attention [17]. In the following, we will discuss areas of broad agree- ment and outline the main problematic aspects that should be faced within a Common Model of Cognition [12]. Such aspects, departing from an analysis at the knowledge level, also clearly impact both lower (e.g. representational) and higher (e.g. social) levels. (shrink)

*These notes were folded into the published paper "Probability and nonclassical logic*. Revising semantics and logic has consequences for the theory of mind. Standard formal treatments of rational belief and desire make classical assumptions. If we are to challenge the presuppositions, we indicate what is kind of theory is going to take their place. Consider probability theory interpreted as an account of ideal partial belief. But if some propositions are neither true nor false, or are half true, or whatever—then it’s (...) far from clear that our degrees of belief in it and its negation should sum to 1, as classical probability theory requires (?, cf.). There are extant proposals in the literature for generalizing (categorical) probability theory to a non-classical setting, and we will use these below. But subjective probabilities themselves stand in functional relations to other mental states, and we need to trace the knock-on consequences of revisionism for this interrelationship (arguably, degrees of belief only count as kinds of belief in virtue of standing in these functional relationships). (shrink)

We can use radically different reference‐schemes to generate the same truth‐conditions for the sentences of a language. In this paper, we do three things. (1) Distinguish two arguments that deploy this observation to derive different conclusions. The first argues that reference is radically indeterminate: there is no fact of the matter what ordinary terms refer to. This threat is taken seriously and most contemporary metasemantic theories come with resources intended to rebut it. The second argues for radical parochialism about reference: (...) it's a reflection of our parochial interests, rather than the nature of the subject matter, that our theorizing about language appeals to reference rather than another relation that generates the same truth‐conditions. Rebuttals of the first argument cut no ice against the second, because radical parochialism is compatible with reference being determinate. (2) Argue that radical parochialism, like radical indeterminacy, would be shocking if true. (3) Argue that the case for radical parochialism turns on the explanatory purposes of “reference”‐talk: on relatively “thin” conceptions, the argument goes through, and radical parochialism is (shockingly!) true; on richer conceptions, the argument can be blocked. We conclude that non‐revisionists must endorse, and justify, a relatively rich conception of the explanatory purposes of “reference”‐talk. (shrink)

Robert Nozick (1993) has offered an evolutionary account of self-evident beliefs that comes into conflict with a "mild realist" (Dennett, 1991a) view of beliefs. This chapter summarizes both views, and explains the conflict. Emergence is examined. Mild realism is found to embrace "emergence" in an acceptable sense, and to eschew it in its problematic sense. Nozick's cases of self-evident beliefs are examined and difficulties in his account are explained. An alternative approach is developed that avoids the difficulties in Nozick's (...) account and is compatible with mild realism. Implications of mild realism for concepts are drawn. (shrink)

The hypothesis that God supernaturally raised Jesus from the dead is argued by William Lane Craig to be the best explanation for the empty tomb and postmortem appearances of Jesus because it satisfies seven criteria of adequacy better than rival naturalistic hypotheses. We identify problems with Craig’s criteria-based approach and show, most significantly, that the Resurrection hypothesis fails to fulfill any but the first of his criteria—especially explanatory scope and plausibility.

Neil Sinhababu and I presented Backward Clock, an original counterexample to Robert Nozick’s truth-tracking analysis of propositional knowledge. Fred Adams, John Barker and Murray Clarke argue that Backward Clock is no such counterexample. Their argument fails to nullify Backward Clock which also shows that other tracking analyses, such as Dretske’s and one that Adams et al. may well have in mind, are inadequate.

This article examines the controversy that has arisen concerning the interpretation of Immanuel Kant's account of European colonialism. One the one hand there are those interpreters such as Robert Bernasconi who see Kant's account as all of a piece with his earlier views on race which demonstrate a certain narrow mindedness in relation to black and coloured people and, on the other hand, there are those such as Pauline Kleingeld and Allen Wood who argue that the earlier writings on (...) race are not wholly typical of Kant's approach and suggest that Kant's later discussions of colonialism in Perpetual Peace and the Metaphysics of Morals provide a better indication of Kant's progressive views on the treatment of non-European societies. The article draws attention to the very strong evidence of Kant's dislike for the pattern of European expansion to other parts of the globe and indicates that within Kant's writings there are the seeds of a wholly unconventional critical understanding of western colonialism that have yet to be developed fully. The article suggests that this critical understanding surpasses the unsystematic objections made to colonialism in post - modernist thought and also the critique proffered by the determinist Marxist account. (shrink)

We present Backward Clock, an original counterexample to Robert Nozick’s truth-tracking analysis of propositional knowledge, which works differently from other putative counterexamples and avoids objections to which they are vulnerable. We then argue that four ways of analysing knowledge in terms of safety, including Duncan Pritchard’s, cannot withstand Backward Clock either.

I argue that certain kinds of luck can partially determine an agent’s praiseworthiness and blameworthiness. To make this view clearer, consider some examples. Two identical agents drive recklessly around a curb, and one but not the other kills a pedestrian. Two identical corrupt judges would freely take a bribe if one were offered. Only one judge is offered a bribe, and so only one judge takes a bribe. Put in terms of these examples, I argue that the killer driver and (...) bribe taker are more blameworthy than their counterparts. I offer three arguments for that view, and, in doing so, I exemplify a general way to advance the moral luck debate. First, I argue against an account of moral responsibility that implies that the judges are equally blameworthy. Second, I argue that the killer driver is more blameworthy than the merely reckless driver. Third, I locate an alternative sense in which the agents in each case pair are morally on par. (shrink)

This paper engages critically with anti-representationalist arguments pressed by prominent enactivists and their allies. The arguments in question are meant to show that the “as-such” and “job-description” problems constitute insurmountable challenges to causal-informational theories of mental content. In response to these challenges, a positive account of what makes a physical or computational structure a mental representation is proposed; the positive account is inspired partly by Dretske’s views about content and partly by the role of mental representations in contemporary cognitive scientific (...) modeling. (shrink)

Ian Hacking defines a “style of scientific thinking” loosely as a “way to find things out about the world” characterised by five hallmark features of a number of scientific template styles. Most prominently, these are autonomy and “self-authentication”: a scientific style of thinking, according to Hacking, is not good because it helps us find out the truth in some domain, it itself defines the criteria for truth-telling in its domain. I argue that Renaissance medicine, Mediaeval “demonology”, and magical thinking pass (...) muster as scientific according to Hacking's criteria. However, application of these thought styles to the entities they introduce generates statements that logically imply a set of “ordinary” statements—or what Bernard Williams calls “plain truths”—which, contra the claims of autonomy and self-authentication, allows styles to be assessed from a style- independent perspective. Using Williams’ notion of plain truth, I show that Renaissance medicine, demonology, and magical thinking, in reality issue in many plain falsehoods. This confronts us with what I call Hacking's dilemma: either define stricter necessary conditions on being a style of scientific thinking, or concede that some styles albeit scientific are not as good at finding things out about the world as others. I make three suggestions to deal with the dilemma. (shrink)

This paper investigates how political theorists and philosophers should understand egalitarian political demands in light of the increasingly important realist critique of much of contemporary political theory and philosophy. It suggests, first, that what Martin O'Neill has called non-intrinsic egalitarianism is, in one form at least, a potentially realistic egalitarian political project and second, that realists may be compelled to impose an egalitarian threshold on state claims to legitimacy under certain circumstances. Non-intrinsic egalitarianism can meet realism’s methodological requirements because it (...) does not have to assume an unavailable moral consensus since it can focus on widely acknowledged bads rather than contentious claims about the good. Further, an appropriately formulated non-intrinsic egalitarianism may be a minimum requirement of an appropriately realistic claim by a political order to authoritatively structure some of its members' lives. Without at least a threshold set of egalitarian commitments, a political order seems unable to be transparent to many of its worse off members under a plausible construal of contemporary conditions. (shrink)

Hegel endorsed proofs of the existence of God, and also believed God to be a person. Some of his interpreters ignore these apparently retrograde tendencies, shunning them in favor of the philosopher's more forward-looking contributions. Others embrace Hegel's religious thought, but attempt to recast his views as less reactionary than they appear to be. Robert Williams's latest monograph belongs to a third category: he argues that Hegel's positions in philosophical theology are central to his philosophy writ large. The (...) book is diligently researched, and marshals an impressive amount of textual evidence concerning Hegel's view of the proofs, his theory of personhood, and his views on religious community.Many of... (shrink)

In this rejoinder to Erman and Möller’s reply to our “Political Norms and Moral Values” we clarify the sense in which there can be specifically political values, and expound the practice-dependent notion of legitimacy adopted by our preferred version of political realism.

Robert Batterman’s ontological insights (2002, 2004, 2005) are apt: Nature abhors singularities. “So should we,” responds the physicist. However, the epistemic assessments of Batterman concerning the matter prove to be less clear, for in the same vein he write that singularities play an essential role in certain classes of physical theories referring to certain types of critical phenomena. I devise a procedure (“methodological fundamentalism”) which exhibits how singularities, at least in principle, may be avoided within the same classes of (...) formalisms discussed by Batterman. I show that we need not accept some divergence between explanation and reduction (Batterman 2002), or between epistemological and ontological fundamentalism (Batterman 2004, 2005). Though I remain sympathetic to the ‘principle of charity’ (Frisch (2005)), which appears to favor a pluralist outlook, I nevertheless call into question some of the forms such pluralist implications take in Robert Batterman’s conclusions. It is difficult to reconcile some of the pluralist assessments that he and some of his contemporaries advocate with what appears to be a countervailing trend in a burgeoning research tradition known as Clifford (or geometric) algebra. In my critical chapters (2 and 3) I use some of the demonstrated formal unity of Clifford algebra to argue that Batterman (2002) equivocates a physical theory’s ontology with its purely mathematical content. Carefully distinguishing the two, and employing Clifford algebraic methods reveals a symmetry between reduction and explanation that Batterman overlooks. I refine this point by indicating that geometric algebraic methods are an active area of research in computational fluid dynamics, and applied in modeling the behavior of droplet-formation appear to instantiate a “methodologically fundamental” approach. I argue in my introductory and concluding chapters that the model of inter-theoretic reduction and explanation offered by Fritz Rohrlich (1988, 1994) provides the best framework for accommodating the burgeoning pluralism in philosophical studies of physics, with the presumed claims of formal unification demonstrated by physicists choices of mathematical formalisms such as Clifford algebra. I show how Batterman’s insights can be reconstructed in Rohrlich’s framework, preserving Batterman’s important philosophical work, minus what I consider are his incorrect conclusions. (shrink)

In response to Stephen Davis’s criticism of our previous essay, we revisit and defend our arguments that the Resurrection hypothesis is logically incompatible with the Standard Model of particle physics—and thus is maximally implausible—and that it cannot explain the sensory experiences of the Risen Jesus attributed to various witnesses in the New Testament—and thus has low explanatory power. We also review Davis’s reply, noting that he evades our arguments, misstates their conclusions, and distracts the reader with irrelevancies regarding, e.g., what (...) natural laws are, what a miracle is, and how “naturalism” and “supernaturalism” differ as worldviews. Contrary to what Davis claims (even in his abstract), we do not argue that “if the Standard Model of particle physics is true, then the resurrection of Jesus did not occur and physical things can only causally interact with other physical things.” Davis distorts our claims and criticizes straw men of his own creation. (shrink)

This article contrasts the sense in which those whom Bernard Williams called ‘political realists’ and John Rawls are committed to the idea that political philosophy has to be distinctively political. Distinguishing the realist critique of political moralism from debates over ideal and non-ideal theory, it is argued that Rawls is more realist than many realists realise, and that realists can learn more about how to make a distinctively political vision of how our life together should be organised from his (...) theorising, although it also points to a worrying tendency among Rawlsians to reach for inappropriately moralised arguments. G. A. Cohen's advocacy of socialism and the second season of HBO's The Wire are used as examples to illustrate these points. (shrink)

Christopher Hookway has been influential in promoting engagement with pragmatist and naturalist perspectives from classical and contemporary American philosophy. This book reflects on Hookway’s work on the American philosophical tradition and its significance for contemporary discussions of the understanding of mind, meaning, knowledge, and value. -/- Hookway’s original and extensive studies of Charles S. Peirce have made him among the most admired and frequently referenced of Peirce’s interpreters. His work on classical American pragmatism has explored the philosophies of William James, (...) John Dewey, and Josiah Royce, and examined the influence of pragmatist ideas outside of the United States. Additionally, Hookway has participated in a number of celebrated exchanges with some of the most high-profile figures of twentieth- and twenty-first-century philosophy, including Karl-Otto Apel, Philip Pettit, Hilary Putnam, and W.V.O. Quine, through which his treatments of a large range of topics in epistemology and the philosophies of mind and language have been developed and promoted. The chapters in this book—which include contributions from several of Hookway’s former students and colleagues—include studies of Hookway’s engagement with the works of Peirce, James, and Dewey, his contributions to virtue epistemology, and his discussions of hope and pragmatist metaphysics. -/- Pragmatic Reason will be of interest to researchers and advanced students working on American philosophy, the history of analytic philosophy, and epistemology. (shrink)

In one of the most unusual decisions in the history of legal publishing, Foundation Press is printing the 1958 "tentative edition" of Henry M. Hart, Jr. and Albert M. Sacks's teaching materials on The Legal Process: Basic Problems in the Making and Application of Law. Although The Legal Process remains unfinished to this day, it provided the agenda, much of the analytic structure, and even the name of the "legal process school" of the 1950s and the 1960s. One need not (...) embrace the proposition that The Legal Process is "the most influential book not produced in movable type since Gutenberg" to agree that these are unusually important teaching materials whose influence extends well beyond the students who studied them in a law school course. (shrink)

This piece is a side-by-side review of two books: Strangers Drowning, by Larissa MacFarquhar, and Doing Good Better, by William MacAskill. Both books are concerned with the question of whether we should try to live as morally good a life as possible. MacAskill thinks the answer is 'yes', and his book is an overview of how the Effective Altruist movement approaches the problem of how to achieve a morally optimal life. MacFarquhar's book is a more descriptive account of the lives (...) of people who aim to live in a morally optimal way. Her discussion is nuanced, and somewhat ambivalent about the merits of this aim. My review brings out some commonalities and differences between the two books, and critically digests the arguments on offer. (shrink)

A review of Robert. B. Stewart's edited volume concerning a discussion between William Dembski and Michael Ruse. Further contributions are included from William Lane Craig and others.

Rawls offers three arguments for the priority of liberty in Theory, two of which share a common error: the belief that once we have shown the instrumental value of the basic liberties for some essential purpose (e.g., securing self-respect), we have automatically shown the reason for their lexical priority. The third argument, however, does not share this error and can be reconstructed along Kantian lines: beginning with the Kantian conception of autonomy endorsed by Rawls in section 40 of Theory, we (...) can explain our highest-order interest in rationality, justify the lexical priority of all basic liberties, and reinterpret Rawls’ threshold condition for the application of the priority of liberty. Perhaps unsurprisingly, this Kantian reconstruction will not work within the radically different framework of Political Liberalism. (shrink)

Contemporary republicans have adopted a less-than-charitable attitude toward private beneficence, especially when it is directed to the poor, worrying that rich patrons may be in a position to exercise arbitrary power over their impoverished clients. These concerns have led them to support impartial public provision by way of state welfare programs, including an unconditional basic income (UBI). In contrast to this administrative model of public welfare, I will propose a competitive model in which the state regulates and subsidizes a decentralized (...) and nonstatist provision of support for the poor. This model will fix the historically objectionable features of private provision by having the state prevent collusion among private charities, deliver information to recipients about alternative sources of assistance, and give substantial grants to charities as well as tax incentives and vouchers to donors. I will contend that such an approach would do a better job of minimizing domination of the poor than traditional welfare states and may prove more politically feasible than a UBI, at least in the near term in certain national contexts. (shrink)

Contemporary republicanism is characterized by three main ideas: free persons, who are not subject to the arbitrary power of others; free states, which try to protect their citizens from such power without exercising it themselves; and vigilant citizenship, as a means to limit states to their protective role. This book advances an economic model of such republicanism that is ideologically centre-left. It demands an exit-oriented state interventionism, one that would require an activist government to enhance competition and resource exit from (...) dominating relationships within markets of all types, be they marital, labour, or residential. The substantial intervention and redistribution necessitated by such an approach make it leftist, while its tendency to work with rather than against the grain of markets makes it centrist. It is, in short, a contribution to progressive republican political thought, but one that is less social-democratic than market-democratic in character. (shrink)

Jeremy Waldron has recently raised the question of whether there is anything approximating the creative self-authorship of personal autonomy in the writings of Immanuel Kant. After considering the possibility that Kantian prudential reasoning might serve as a conception of personal autonomy, I argue that the elements of a more suitable conception can be found in Kant’s Tugendlehre, or “Doctrine of Virtue”—specifically, in the imperfect duties of self-perfection and the practical love of others. This discovery is important for at least three (...) reasons: first, it elucidates the relationship among the various conceptions of autonomy employed by personal-autonomy theorists and contemporary Kantians; second, it brings to the surface previously unnoticed or undernoticed features of Kant’s moral theory; and third, it provides an essential line of defense against certain critiques of contemporary Kantian theories, especially that of John Rawls. (shrink)

Many scholars, including G. A. Cohen, Daniel Attas, and George Brenkert, have denied that a Kantian defense of self-ownership is possible. Kant's ostensible hostility to self-ownership can be resolved, however, upon reexamination of the Groundwork and the Metaphysics of Morals. Moreover, two novel Kantian defenses of self-ownership (narrowly construed) can be devised. The first shows that maxims of exploitation and paternalism that violate self-ownership cannot be universalized, as this leads to contradictions in conception. The second shows that physical coercion against (...) rational agents involves a profound status wrong--namely, their treatment as children or animals--and that this system of differential status and treatment (including self-ownership rights for rational agents) can be morally justified by our capacity for autonomy. (shrink)