Results for 'Samuel Cumming'

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  1. Conventions of Viewpoint Coherence in Film.Samuel Cumming, Gabriel Greenberg & Rory Kelly - 2017 - Philosophers' Imprint 17.
    This paper examines the interplay of semantics and pragmatics within the domain of film. Films are made up of individual shots strung together in sequences over time. Though each shot is disconnected from the next, combinations of shots still convey coherent stories that take place in continuous space and time. How is this possible? The semantic view of film holds that film coherence is achieved in part through a kind of film language, a set of conventions which govern the relationships (...)
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  2. Samuel J. Kerstein, How to Treat Persons. [REVIEW]Samuel Kahn - 2014 - Kantian Review 19 (2):319-323.
    Samuel Kerstein’s recent (2013) How To Treat Persons is an ambitious attempt to develop a new, broadly Kantian account of what it is to treat others as mere means and what it means to act in accordance with others’ dignity. His project is explicitly nonfoundationalist: his interpretation stands or falls on its ability to accommodate our pretheoretic intuitions, and he does an admirable job of handling carefully a range of well fleshed out and sometimes subtle examples. In what follows, (...)
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  3. The Summit of Safe Horror: Defending Most Horror Films.Cara Rei Cummings-Coughlin - 2024 - European Journal of Analytic Philosophy 20 (2):323-343.
    Many people regularly watch horror films. While it seems clear that sporadically watching horror films will not make us bad people, if it is the main type of media that we consume, then are we still safe? I will defend most horror films from Di Muzio (2006), who worries that we are harming our moral character by watching them. Most horror films (e.g., Candyman, Get Out, and Scream) fall into what I call the summit of safe horror (SoSH), the inverse (...)
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  4. Hindu Nondual Philosophy, Spinoza, and the Mind-Body Problem.James H. Cumming - 2022 - Dogma: Revue de Philosophie Et de Sciences Humaines 19:20-48.
    This article is the SECOND of several excerpts from my book The Nondual Mind: Vedānta, Kashmiri Pratyabhijñā Shaivism, and Spinoza (the full book is posted on this site). “I liked James H. Cumming’s The Nondual Mind a lot. It is beautifully written, thoughtful, and very clear.” (Prof. Yitzhak Y. Melamed, Charlotte Bloomberg Professor of Philosophy, Johns Hopkins University) “James H. Cumming’s scholarly interpretation of Spinoza’s works, persuasively showing how 17th century European ideas that ushered in the Enlightenment find (...)
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  5. Why Privation Is a Form in a Qualified Sense for Aristotle.Cara Rei Cummings-Coughlin - 2024 - Apeiron 57 (2):219-243.
    In Aristotle’s account of change, lacking a form is called privation (Physics I.7 191a14). For example, someone takes on the form of being musical only from previously having the privation of being unmusical. However, he also states that “shape and nature are spoken of in two ways, for the privation too is in a way form” (Physics II.1 193b19). I will demonstrate that these seemingly contradictory statements are not actually in tension. Since all perceptible matter must be enformed, we would (...)
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  6. The Value of Pi in the Bible (And What It Tells Us about Biblical Hermeneutics).James H. Cumming - 2023 - Dogma - Revue de Philosophie Et de Sciences Humaines 24:171–179.
    This short article provides intriguing evidence that the Bible was encoded by its original redactors. It then proposes innovative interpretations of some of the Bible's important words and stories.
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  7. The Kuhnian mode of HPS.Samuel Schindler - 2013 - Synthese 190 (18):4137-4154.
    In this article I argue that a methodological challenge to an integrated history and philosophy of science approach put forth by Ronald Giere almost forty years ago can be met by what I call the Kuhnian mode of History and Philosophy of Science (HPS). Although in the Kuhnian mode of HPS norms about science are motivated by historical facts about scientific practice, the justifiers of the constructed norms are not historical facts. The Kuhnian mode of HPS therefore evades the naturalistic (...)
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  8. Kant’s post-1800 Disavowal of the Highest Good Argument for the Existence of God.Samuel Kahn - 2018 - Kant Yearbook 10 (1):63-83.
    I have two main goals in this paper. The first is to argue for the thesis that Kant gave up on his highest good argument for the existence of God around 1800. The second is to revive a dialogue about this thesis that died out in the 1960s. The paper is divided into three sections. In the first, I reconstruct Kant’s highest good argument. In the second, I turn to the post-1800 convolutes of Kant’s Opus postumum to discuss his repeated (...)
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  9. Śaṅkara, Spinoza, and Acosmism.James H. Cumming - 2023 - Dogma: Revue de Philosophie Et de Sciences Humaines 23:74-91.
    This article is the SIXTH of several excerpts from my book The Nondual Mind: Vedānta, Kashmiri Pratyabhijñā Shaivism, and Spinoza (the full book is posted on this site). “I liked James H. Cumming’s The Nondual Mind a lot. It is beautifully written, thoughtful, and very clear.” (Prof. Yitzhak Y. Melamed, Charlotte Bloomberg Professor of Philosophy, Johns Hopkins University) “James H. Cumming’s scholarly interpretation of Spinoza’s works, persuasively showing how 17th century European ideas that ushered in the Enlightenment find (...)
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  10. Realism against Legitimacy.Samuel Bagg - 2022 - Social Theory and Practice 48 (1):29-60.
    This article challenges the association between realist methodology and ideals of legitimacy. Many who seek a more “realistic” or “political” approach to political theory replace the familiar orientation towards a state of justice with a structurally similar orientation towards a state of legitimacy. As a result, they fail to provide more reliable practical guidance, and wrongly displace radical demands. Rather than orienting action towards any state of affairs, I suggest that a more practically useful approach to political theory would directly (...)
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  11. Is the World a Heap of Quantum Fragments?Samuele Iaquinto & Claudio Calosi - 2021 - Philosophical Studies 178:2009-2019.
    Fragmentalism was originally introduced as a new A-theory of time. It was further refined and discussed, and different developments of the original insight have been proposed. In a celebrated paper, Jonathan Simon contends that fragmentalism delivers a new realist account of the quantum state—which he calls conservative realism—according to which: the quantum state is a complete description of a physical system, the quantum state is grounded in its terms, and the superposition terms are themselves grounded in local goings-on about the (...)
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  12. Mechanistic explanation: asymmetry lost.Samuel Schindler - 2013 - In Dennis Dieks & Vassilios Karakostas (eds.), Recent Progress in Philosophy of Science: Perspectives and Foundational Problems. Springer.
    In a recent book and an article, Carl Craver construes the relations between different levels of a mechanism, which he also refers to as constitutive relations, in terms of mutual manipulability (MM). Interpreted metaphysically, MM implies that inter-level relations are symmetrical. MM thus violates one of the main desiderata of scientific explanation, namely explanatory asymmetry. Parts of Craver’s writings suggest a metaphysical interpretation of MM, and Craver explicitly commits to constitutive relationships being symmetrical. The paper furthermore explores the option of (...)
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  13. What is temporal error theory?Samuel Baron & Kristie Miller - 2015 - Philosophical Studies 172 (9):2427-2444.
    Much current debate in the metaphysics of time is between A-theorists and B-theorists. Central to this debate is the assumption that time exists and that the task of metaphysics is to catalogue time’s features. Relatively little consideration has been given to an error theory about time. Since there is very little extant work on temporal error theory the goal of this paper is simply to lay the groundwork to allow future discussion of the relative merits of such a view. The (...)
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  14.  73
    Locke's Diagnosis of Akrasia Revisited.Samuel C. Rickless & Leonardo Moauro - 2024 - Journal of Modern Philosophy 6:1-24.
    Matthew Leisinger (2020) argues that previous interpretations of John Locke’s account of akrasia (or weakness of will) are mistaken and offers a new interpretation in their place. In this essay, we aim to recapitulate part of this debate, defend a previously articulated interpretation by responding to Leisinger’s criticisms of it, and explain why Leisinger’s own interpretation faces textual and philosophical problems that are serious enough to disqualify it as an accurate reconstruction of Locke’s views. In so doing, we aim to (...)
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  15. Pseudo-visibility: A Game Mechanic Involving Willful Ignorance.Samuel Allen Alexander & Arthur Paul Pedersen - 2022 - FLAIRS-35.
    We present a game mechanic called pseudo-visibility for games inhabited by non-player characters (NPCs) driven by reinforcement learning (RL). NPCs are incentivized to pretend they cannot see pseudo-visible players: the training environment simulates an NPC to determine how the NPC would act if the pseudo-visible player were invisible, and penalizes the NPC for acting differently. NPCs are thereby trained to selectively ignore pseudo-visible players, except when they judge that the reaction penalty is an acceptable tradeoff (e.g., a guard might accept (...)
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  16. Time and Eternity.James H. Cumming - 2023 - Dogma: Revue de Philosophie Et de Sciences Humaines 22:58-67.
    This article is the FIFTH of several excerpts from my book The Nondual Mind: Vedānta, Kashmiri Pratyabhijñā Shaivism, and Spinoza (the full book is posted on this site). “I liked James H. Cumming’s The Nondual Mind a lot. It is beautifully written, thoughtful, and very clear.” (Prof. Yitzhak Y. Melamed, Charlotte Bloomberg Professor of Philosophy, Johns Hopkins University) “James H. Cumming’s scholarly interpretation of Spinoza’s works, persuasively showing how 17th century European ideas that ushered in the Enlightenment find (...)
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  17. Vigilance and control.Samuel Murray & Manuel Vargas - 2020 - Philosophical Studies 177 (3):825-843.
    We sometimes fail unwittingly to do things that we ought to do. And we are, from time to time, culpable for these unwitting omissions. We provide an outline of a theory of responsibility for unwitting omissions. We emphasize two distinctive ideas: (i) many unwitting omissions can be understood as failures of appropriate vigilance, and; (ii) the sort of self-control implicated in these failures of appropriate vigilance is valuable. We argue that the norms that govern vigilance and the value of self-control (...)
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  18.  58
    Chapter 5: Delusion and Natural Kinds.Richard Samuels - 2024 - In Ema Sullivan-Bissett (ed.), The Routledge Handbook of the Philosophy of Delusion. Routledge. pp. 87-101.
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  19. Responsibility for forgetting.Samuel Murray, Elise D. Murray, Gregory Stewart, Walter Sinnott-Armstrong & Felipe De Brigard - 2019 - Philosophical Studies 176 (5):1177-1201.
    In this paper, we focus on whether and to what extent we judge that people are responsible for the consequences of their forgetfulness. We ran a series of behavioral studies to measure judgments of responsibility for the consequences of forgetfulness. Our results show that we are disposed to hold others responsible for some of their forgetfulness. The level of stress that the forgetful agent is under modulates judgments of responsibility, though the level of care that the agent exhibits toward performing (...)
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  20. Responsibility and vigilance.Samuel Murray - 2017 - Philosophical Studies 174 (2):507-527.
    My primary target in this paper is a puzzle that emerges from the conjunction of several seemingly innocent assumptions in action theory and the metaphysics of moral responsibility. The puzzle I have in mind is this. On one widely held account of moral responsibility, an agent is morally responsible only for those actions or outcomes over which that agent exercises control. Recently, however, some have cited cases where agents appear to be morally responsible without exercising any control. This leads some (...)
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  21. Mental control and attributions of blame for negligent wrongdoing.Samuel Murray, Kristina Krasich, Zachary Irving, Thomas Nadelhoffer & Felipe De Brigard - forthcoming - Journal of Experimental Psychology: General.
    Judgments of blame for others are typically sensitive to what an agent knows and desires. However, when people act negligently, they do not know what they are doing and do not desire the outcomes of their negligence. How, then, do people attribute blame for negligent wrongdoing? We propose that people attribute blame for negligent wrongdoing based on perceived mental control, or the degree to which an agent guides their thoughts and attention over time. To acquire information about others’ mental control, (...)
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  22. Leibniz and the Ground of Possibility.Samuel Newlands - 2013 - Philosophical Review 122 (2):155-187.
    Leibniz’s views on modality are among the most discussed by his interpreters. Although most of the discussion has focused on Leibniz’s analyses of modality, this essay explores Leibniz’s grounding of modality. Leibniz holds that possibilities and possibilia are grounded in the intellect of God. Although other early moderns agreed that modal truths are in some way dependent on God, there were sharp disagreements surrounding two distinct questions: (1) On what in God do modal truths and modal truth-makers depend? (2) What (...)
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  23. Paganism is Dead: Long Live Secularism.Samuel C. Rickless - 2019 - San Diego Law Review 56 (2):451-496.
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  24. Civil Liberties in a Lockdown: The Case of COVID-19.Samuel Director & Christopher Freiman - 2023 - Journal of Medicine and Philosophy 1 (6):1-24.
    In response to the spread of COVID-19, governments across the world have, with very few exceptions, enacted sweeping restrictive lockdown policies that impede citizens’ freedom to move, work, and assemble. This paper critically responds to the central arguments for restrictive lockdown legislation. We build our critique on the following assumption: public policy that enjoys virtually unanimous support worldwide should be justified by uncontroversial moral principles. We argue that that the virtually unanimous support in favor of restrictive lockdowns is not adequately (...)
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  25. Aristotle on the Nature and Politics of Medicine.Samuel H. Baker - 2021 - Apeiron 54 (4):441-449.
    According to Aristotle, the medical art aims at health, which is a virtue of the body, and does so in an unlimited way. Consequently, medicine does not determine the extent to which health should be pursued, and “mental health” falls under medicine only via pros hen predication. Because medicine is inherently oriented to its end, it produces health in accordance with its nature and disease contrary to its nature—even when disease is good for the patient. Aristotle’s politician understands that this (...)
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  26. What is ‘the best and most perfect virtue’?Samuel H. Baker - 2019 - Analysis 79 (3):387-393.
    We can clarify a certain difficulty with regard to the phrase ‘the best and most perfect virtue’ in Aristotle’s definition of the human good in Nicomachean Ethics I 7 if we make use of two related distinctions: Donnellan’s attributive–referential distinction and Kripke’s distinction between speaker’s reference and semantic reference. I suggest that Aristotle is using the phrase ‘the best and most perfect virtue’ attributively, not referentially, and further that even though the phrase may refer to a specific virtue (semantic reference), (...)
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  27.  71
    Aristotle’s Akratēs: Healing Morally Bad Character.Cara Rei Cummings-Coughlin - 2022 - Dissertation, Johns Hopkins University
    Aristotle lists six different hexeis (stable states of the soul) in Nicomachean Ethics Book VII. The three to be avoided are akrasia (lack of self-control), vice, and beastliness. Their mirrors, the three to be praised, are enkrateia (self-control), virtue, and superhuman virtue. While the beastial and superhumanly virtuous fall out of discussion, the other four remain a focus for most of Book VII. Aristotle thinks that he has described four reliable ways in which people act always or hōs epi to (...)
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  28. Fragmentalist Presentist Perdurantism.Samuele Iaquinto - 2019 - Philosophia 47:693-703.
    Perdurantists think of continuants as mereological sums of stages from different times. This view of persistence would force us to drop the idea that there is genuine change in the world. By exploiting a presentist metaphysics, Brogaard proposed a theory, called presentist four-dimensionalism, that aims to reconcile perdurantism with the idea that things undergo real change. However, her proposal commits us to reject the idea that stages must exist in their entirety. Giving up the tenet that all the stages are (...)
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  29. Alienation and the Metaphysics of Normativity: On the Quality of Our Relations with the World.Jack Samuel - 2023 - Journal of Ethics and Social Philosophy 26 (1).
    I argue that metaethicists should be concerned with two kinds of alienation that can result from theories of normativity: alienation between an agent and her reasons, and alienation between an agent and the concrete others with whom morality is principally concerned. A theory that cannot avoid alienation risks failing to make sense of central features of our experience of being agents, in whose lives normativity plays an important role. The twin threats of alienation establish two desiderata for theories of normativity; (...)
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  30. Modal Fragmentalism.Samuele Iaquinto - 2020 - The Philosophical Quarterly 70:570-587.
    In this paper, I will argue that there is a version of possibilism—inspired by the modal analogue of Kit Fine’s fragmentalism—that can be combined with a weakening of actualism. The reasons for analysing this view, which I call Modal Fragmentalism, are twofold. Firstly, it can enrich our understanding of the actualism/possibilism divide, by showing that, at least in principle, the adoption of possibilia does not correspond to an outright rejection of the actualist intuitions. Secondly, and more specifically, it can enrich (...)
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  31. Global and Local Pessimistic Meta-inductions.Samuel Ruhmkorff - 2013 - International Studies in the Philosophy of Science 27 (4):409-428.
    The global pessimistic meta-induction argues from the falsity of scientific theories accepted in the past to the likely falsity of currently accepted scientific theories. I contend that this argument commits a statistical error previously unmentioned in the literature and is self-undermining. I then compare the global pessimistic meta-induction to a local pessimistic meta-induction based on recent negative assessments of the reliability of medical research. If there is any future in drawing pessimistic conclusions from the history of science, it lies in (...)
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  32. Can the mind wander intentionally?Samuel Murray & Kristina Krasich - 2020 - Mind and Language 37 (3):432-443.
    Mind wandering is typically operationalized as task-unrelated thought. Some argue for the need to distinguish between unintentional and intentional mind wandering, where an agent voluntarily shifts attention from task-related to task-unrelated thoughts. We reveal an inconsistency between the standard, task-unrelated thought definition of mind wandering and the occurrence of intentional mind wandering (together with plausible assumptions about tasks and intentions). This suggests that either the standard definition of mind wandering should be rejected or that intentional mind wandering is an incoherent (...)
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  33. Some Difficulties for the Problem of Unconceived Alternatives.Samuel Ruhmkorff - 2011 - Philosophy of Science 78 (5):875-886.
    P. Kyle Stanford defends the problem of unconceived alternatives, which maintains that scientists are unlikely to conceive of all the scientifically plausible alternatives to the theories they accept. Stanford’s argument has been criticized on the grounds that the failure of individual scientists to conceive of relevant alternatives does not entail the failure of science as a corporate body to do so. I consider two replies to this criticism and find both lacking. In the process, I argue that Stanford does not (...)
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  34. Changing use of formal methods in philosophy: late 2000s vs. late 2010s.Samuel C. Fletcher, Joshua Knobe, Gregory Wheeler & Brian Allan Woodcock - 2021 - Synthese 199 (5-6):14555-14576.
    Traditionally, logic has been the dominant formal method within philosophy. Are logical methods still dominant today, or have the types of formal methods used in philosophy changed in recent times? To address this question, we coded a sample of philosophy papers from the late 2000s and from the late 2010s for the formal methods they used. The results indicate that the proportion of papers using logical methods remained more or less constant over that time period but the proportion of papers (...)
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  35. A Kantian response to the Gamer’s Dilemma.Samuel Ulbricht - 2023 - Ethics and Information Technology 25 (3):1-11.
    The Gamer’s Dilemma consists of three intuitively plausible but conflicting assertions: (i) Virtual murder is morally permissible. (ii) Virtual child molestation is morally forbidden. (iii) There is no relevant moral difference between virtual murder and virtual child molestation in computer games. Numerous attempts to resolve (or dissolve) the Gamer’s Dilemma line the field of computer game ethics. Mostly, the phenomenon is approached using expressivist argumentation: Reprehensible virtual actions express something immoral in their performance but are not immoral by themselves. Consequentialists, (...)
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  36. The Power of the Multitude: Answering Epistemic Challenges to Democracy.Samuel Bagg - 2018 - American Political Science Review 4 (112):891-904.
    Recent years have witnessed growing controversy over the “wisdom of the multitude.” As epistemic critics drawing on vast empirical evidence have cast doubt on the political competence of ordinary citizens, epistemic democrats have offered a defense of democracy grounded largely in analogies and formal results. So far, I argue, the critics have been more convincing. Nevertheless, democracy can be defended on instrumental grounds, and this article demonstrates an alternative approach. Instead of implausibly upholding the epistemic reliability of average voters, I (...)
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  37. Imaginative Transportation.Samuel Kampa - 2018 - Australasian Journal of Philosophy 96 (4):683-696.
    Actors, undercover investigators, and readers of fiction sometimes report “losing themselves” in the characters they imitate or read about. They speak of “taking on” or “assuming” the beliefs, thoughts, and feelings of someone else. I offer an account of this strange but familiar phenomenon—what I call imaginative transportation.
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  38. Obligatory Actions, Obligatory Maxims.Samuel Kahn - 2021 - Kantian Review 26 (1):1-25.
    In this paper, I confront Parfit’s Mixed Maxims Objection. I argue that recent attempts to respond to this objection fail, and I argue that their failure is compounded by the failure of recent attempts to show how the Formula of Universal Law can be used to demarcate the category of obligatory maxims. I then set out my own response to the objection, drawing on remarks from Kant’s Metaphysics of Morals for inspiration and developing a novel account of how the Formula (...)
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  39. A new statistical solution to the generality problem.Samuel Kampa - 2018 - Episteme 15 (2):228-244.
    The Generality Problem is widely recognized to be a serious problem for reliabilist theories of justification. James R. Beebe's Statistical Solution is one of only a handful of attempted solutions that has garnered serious attention in the literature. In their recent response to Beebe, Julien Dutant and Erik J. Olsson successfully refute Beebe's Statistical Solution. This paper presents a New Statistical Solution that countenances Dutant and Olsson's objections, dodges the serious problems that trouble rival solutions, and retains the theoretical virtues (...)
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  40. Why Positive Duties cannot Be Derived from Kant’s Formula of Universal Law.Samuel Kahn - 2022 - Philosophia 50 (3):1189-1206.
    Ever since Hegel famously objected to Kant’s universalization formulations of the Categorical Imperative on the grounds that they are nothing but an empty formalism, there has been continual debate about whether he was right. In this paper I argue that Hegel got things at least half-right: I argue that even if negative duties (duties to omit actions or not to adopt maxims) can be derived from the universalization formulations, positive duties (duties to commit actions or to adopt maxims) cannot. The (...)
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  41. Realism and the Value of Explanation.Samuel John Andrews - 2023 - Philosophical Quarterly 73 (4):1305–1314.
    Dasgupta poses a serious challenge to realism about natural properties. He argues that there is no acceptable explanation of why natural properties deserve the value realists assign to them and are consequently absent of value. In response, this paper defines and defends an alternative non-explanatory account of normativity compatible with realism. Unlike Lewis and Sider, who believe it is sufficient to defend realism solely on realist terms, I engage with the challenge on unfriendly grounds by revealing a tu quoque. Dasgupta (...)
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  42. The Metaphysics of Goodness in the Ethics of Aristotle.Samuel Baker - 2017 - Philosophical Studies 174 (7):1839-1856.
    Kraut and other neo-Aristotelians have argued that there is no such thing as absolute goodness. They admit only good in a kind, e.g. a good sculptor, and good for something, e.g. good for fish. What is the view of Aristotle? Mostly limiting myself to the Nicomachean Ethics, I argue that Aristotle is committed to things being absolutely good and also to a metaphysics of absolute goodness where there is a maximally best good that is the cause of the goodness of (...)
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  43. Being understood.Samuel Dishaw - 2024 - Philosophical Issues 34 (1):184-195.
    Philosophical work in the ethics of thought focuses heavily on the ethics of belief, with, in recent years, a particular emphasis on the ways in which we might wrong other people either through our beliefs about them, or our failure to believe what they tell us. Yet in our own lives we often want not merely to be believed, but rather to be understood by others. What does it take to understand another person? In this paper, I provide an account (...)
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  44. Freedom in a Deterministic Universe.James H. Cumming - 2022 - Dogma: Revue de Philosophie Et de Sciences Humaines 21:126-150.
    This article is the FOURTH of several excerpts from my book The Nondual Mind: Vedānta, Kashmiri Pratyabhijñā Shaivism, and Spinoza (the full book is posted on this site). “I liked James H. Cumming’s The Nondual Mind a lot. It is beautifully written, thoughtful, and very clear.” (Prof. Yitzhak Y. Melamed, Charlotte Bloomberg Professor of Philosophy, Johns Hopkins University) “James H. Cumming’s scholarly interpretation of Spinoza’s works, persuasively showing how 17th century European ideas that ushered in the Enlightenment find (...)
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  45. Can deliberation neutralise power?Samuel Bagg - 2018 - European Journal of Political Theory 17 (3):257-279.
    Most democratic theorists agree that concentrations of wealth and power tend to distort the functioning of democracy and ought to be countered wherever possible. Deliberative democrats are no exception: though not its only potential value, the capacity of deliberation to ‘neutralise power’ is often regarded as ‘fundamental’ to deliberative theory. Power may be neutralised, according to many deliberative democrats, if citizens can be induced to commit more fully to the deliberative resolution of common problems. If they do, they will be (...)
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  46. Theory-laden experimentation.Samuel Schindler - 2013 - Studies in History and Philosophy of Science Part A 44 (1):89-101.
    The thesis of theory-ladenness of observations, in its various guises, is widely considered as either ill-conceived or harmless to the rationality of science. The latter view rests partly on the work of the proponents of New Experimentalism who have argued, among other things, that experimental practices are efficient in guarding against any epistemological threat posed by theory-ladenness. In this paper I show that one can generate a thesis of theory-ladenness for experimental practices from an influential New Experimentalist account. The notion (...)
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  47. Aristotle’s Metaphysics Z as First Philosophy.Samuel Meister - 2023 - Phronesis 68 (1):78–116.
    Discussions of Aristotle’s Metaphysics Z tend to treat it either as an independent treatise on substance and essence or as preliminary to the main conclusions of the Metaphysics. I argue instead that Z is central to Aristotle’s project of first philosophy in the Metaphysics: the first philosopher seeks the first causes of being qua being, especially substances, and in Z, Aristotle establishes that essences or forms are the first causes of being of perceptible substances. I also argue that the centrality (...)
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  48. Outline of a Logic of Knowledge of Acquaintance.Samuele Iaquinto & Giuseppe Spolaore - 2019 - Analysis 79:52-61.
    The verb ‘to know’ can be used both in ascriptions of propositional knowledge and ascriptions of knowledge of acquaintance. In the formal epistemology literature, the former use of ‘know’ has attracted considerable attention, while the latter is typically regarded as derivative. This attitude may be unsatisfactory for those philosophers who, like Russell, are not willing to think of knowledge of acquaintance as a subsidiary or dependent kind of knowledge. In this paper we outline a logic of knowledge of acquaintance in (...)
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  49. An Individual Reality, Separate from Oneself: Alienation and Sociality in Moral Theory.Jack Samuel - 2021 - Inquiry: An Interdisciplinary Journal of Philosophy (6):1531-1551.
    I argue that the social dimension of alienation, as discussed by Williams and Railton, has been underappreciated. The lesson typically drawn from their exchange is that moral theory poses a threat to the internal integrity of the agent, but there is a parallel risk that moral theory will implicitly construe agents as constitutively alienated from one another. I argue that a satisfying account of agency will need to make room for what I call ‘genuine ethical contact’ with others, both as (...)
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  50. Leibniz on Privations, Limitations, and the Metaphysics of Evil.Samuel Newlands - 2014 - Journal of the History of Philosophy 52 (2):281-308.
    There was a consensus in late Scholasticism that evils are privations, the lacks of appropriate perfections. For something to be evil is for it to lack an excellence that, by its nature, it ought to have. This widely accepted ontology of evil was used, in part, to help explain the source of evil in a world created and sustained by a perfect being. during the second half of the seventeenth century, progressive early moderns began to criticize the traditional privative account (...)
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