Advances in immunotherapy pave the way for vaccines that target not only infections, but also unhealthy behaviors such as smoking. A nicotine vaccine that eliminates the pleasure associated with smoking could potentially be used to prevent children from adopting this addictive and dangerous behavior. This paper offers an ethical analysis of such vaccines. We argue that it would be permissible for parents to give their child a nicotine vaccine if the following conditions are met: (1) the vaccine is expected to (...) result in a net benefit to each individual vaccinated, (2) the expected harms from the side effects of the vaccine are lower than the non-voluntary harms of smoking, and (3) there are no less manipulative methods available that are as effective at preventing smoking initiation. Finally, we show how the framework developed here could be used to analyze the ethics of other chemical interventions designed to modify children’s behavior. (shrink)

Translators’ Abstract: This is a translation of Hans-Georg Gadamer’s recently discovered 1952 Berlin speech. The speech includes several themes that reappear in Truth and Method, as well as in Gadamer’s later writings such as Reason in the Age of Science. For example, Gadamer criticizes positivism, modern philosophy’s orientation toward positivism, and Enlightenment narratives of progress, while presenting his view of philosophy’s tasks in an age of crisis. In addition, he discusses structural power, instrumental reason, the objectification of nature and human (...) beings, the reduction of both to mere means, and the colonization of scientific-technological ways of knowing and being—all of which continue to impact our social and political lives together and threaten the very existence of every living being. This speech is essential reading for Gadamer scholars interested in the social, political, and ethical dimensions of his thought and for those interested in bringing Gadamer into conversation with critical theory. (shrink)

How are causal judgements such as 'The ice on the road caused the traffic accident' connected with counterfactual judgements such as 'If there had not been any ice on the road, the traffic accident would not have happened'? This volume throws new light on this question by uniting, for the first time, psychological and philosophical approaches to causation and counterfactuals. Traditionally, philosophers have primarily been interested in connections between causal and counterfactual claims on the level of meaning or truth-conditions. More (...) recently, however, they have also increasingly turned their attention to psychological connections between causal and counterfactual understanding or reasoning. At the same time, there has been a surge in interest in empirical work on causal and counterfactual cognition amongst developmental, cognitive, and social psychologists--much of it inspired by work in philosophy. In this volume, twelve original contributions from leading philosophers and psychologists explore in detail what bearing empirical findings might have on philosophical concerns about counterfactuals and causation, and how, in turn, work in philosophy might help clarify the issues at stake in empirical work on the cognitive underpinnings of, and relationships between, causal and counterfactual thought. (shrink)

Many transhumanists see their respective movement as being rooted in ancient ethical thought. However, this alleged connection between the contemporary transhumanist doctrine and the ethical theory of antiquity has come under attack. In this paper, we defend this connection by pointing out a key similarity between the two intellectual traditions. Both traditions are committed to the “radical transformation thesis”: ancient ethical theory holds that we should assimilate ourselves to the gods as far as possible, and transhumanists hold that we should (...) enhance ourselves beyond the physical and intellectual parameters of being human so as to become posthuman. By considering the two views in tandem, we develop an account of the assimilation directive that is palatable to contemporary readers and provide a view of posthumanism worth wanting. (shrink)

Background Men with antisocial personality disorder show lifelong abnormalities in adaptive decision making guided by the weighing up of reward and punishment information. Among men with antisocial personality disorder, modifi cation of the behaviour of those with additional diagnoses of psychopathy seems particularly resistant to punishment. Methods We did a case-control functional MRI (fMRI) study in 50 men, of whom 12 were violent off enders with antisocial personality disorder and psychopathy, 20 were violent off enders with antisocial personality disorder but (...) not psychopathy, and 18 were healthy non-off enders. We used fMRI to measure brain activation associated with the representation of punishment or reward information during an event-related probabilistic response-reversal task, assessed with standard general linear-model-based analysis. Findings Offenders with antisocial personality disorder and psychopathy displayed discrete regions of increased activation in the posterior cingulate cortex and anterior insula in response to punished errors during the task reversal phase, and decreased activation to all correct rewarded responses in the superior temporal cortex. This finding was in contrast to results for off enders without psychopathy and healthy non-off enders. Interpretation Punishment prediction error signalling in off enders with antisocial personality disorder and psychopathy was highly atypical. This finding challenges the widely held view that such men are simply characterised by diminished neural sensitivity to punishment. Instead, this fi nding indicates altered organisation of the information processing system responsible for reinforcement learning and appropriate decision making. This difference between violent offenders with antisocial personality disorder with and without psychopathy has implications for the causes of these disorders and for treatment approaches. (shrink)

Cambridge’deki büyük akademik cemaatin sakinleri olan bizler bir araya geldik ve hoşgörü ve onun egemen politik iklim içerisindeki yeri hakkında dostça ama ateşli bir tartışma yürüttük. Okuyucu, bizim nerelerde aynı düşüncede olmadığımızı bulmakta hiçbir zorluk çekmeyecektir. Diğer taraftan, farklı başlangıç noktalarından ve farklı yollardan hareketle yaklaşık olarak aynı yere ulaştık. Her birimiz için, egemen hoşgörü kuramı ve pratiğinin, incelendiği takdirde, korkunç politik gerçekleri gizlemeye yarayan bir maske olduğu ortaya çıktı. Kızgınlığın tonu makaleden makaleye keskin bir şekilde artmakta; belki de boş (...) yere, okuyucuların bu noktaya getiren akıl yürütmeyi takip edeceklerini umuyoruz. Nihayetinde bu kızgınlık hem kafa hem de kalpte ikamet etmektedir…. (shrink)

Phenomenal conservatives claim that seemings are sui generis mental states and can thus provide foundational non-doxastic justification for beliefs. Many of their critics deny this, claiming, instead, that seemings can be reductively analyzed in terms of other mental states—either beliefs, inclinations to believe, or beliefs about one’s evidence—that cannot provide foundational non-doxastic justification. In this paper, I argue that no tenable semantic reduction of ‘seems’ can be formulated in terms of the three reductive analyses that have been proposed by critics (...) of phenomenal conservatism. This is because Moore-paradoxical statements are generated when each of the reductive analyses is substituted for ‘seems’ in statements like ‘The stick is straight, but it does not seem to me that it’s straight.’ Since the latter statement is not Moore-paradoxical, the three proposed reductive analyses of ‘seems’ are unsuccessful. Absent a successful semantic reduction, however, there is no good reason to think a successful metaphysical reduction of seemings is forthcoming. Thus, there is an additional reason, unnoticed in the existing literature, to think that seemings are sui generis mental states. (shrink)

As a counter-argument to Moore's "Refutation of Idealism," this article explains how the application of non-dualistic idealism reveals the underlying problem in both narrowly defined "esse is principi" brands of idealism and Moore's realism. The issue at hand, this article suggests, is the presupposition that experience naturally forks off into subjective consciousness and particular objects of consciousness. Rather than agree with either Moore or dualistic forms of idealism, the Vedanta-inspired view set forth in this article provides a (...) third option to reject the ontological commitments of the former two philosophical stances. This third stance suggests that reality amounts to consciousness, and, thus, motivates the conclusion that modes of consciousness are what differentiate experience, not the bifurcation of experience into subject and object. (shrink)

Prostitution in Kenya is increasing at a very alarming rate and is posing a danger to the society both morally and economically. Efforts to help female sex workers exit prostitution are categorized by the deficiency appropriate interventions among female sex workers (FSWS). Therefore, the current study sought to determine the relationship between the attitude of female sex workers (FSW) towards provision of care and the intention to exit street level prostitution. The study adopted a descriptive correlational study using a mixed (...) approach. This study targeted all the FSW in the Central Business District of Eldoret town and the counselors who deal with a significant number of them. The study used census sampling method. The snowball technique was used to get the respondents up to maturation point. This study utilized questionnaires and interview schedule to get relevant data from the respondents. Experts in the Department of Counselling Psychology and the researcher’s supervisors assisted in ensuring that the instruments are valid. To test for reliability of the instruments, the Cronbach Alpha coefficient was used. Cronbach Alpha coefficient of 0.784 was obtained and used after pilot study. The study used SPSS version 23 software to aid in the analysis of both descriptive and inferential statistics. The inferential statistics used was Pearson product-moment correlation. The interview guides were categorized in themes and analyzed using content analysis. The findings of the study showed that there was a statistically significant relationship between FSWs towards provision of Care and Intention Exit Street Level Prostitution (r=0.113 and p=0.043). It was recommended that the stakeholders should also encourage the FSWs to form support groups that may come up with income generating activities so that they may be occupied and in the process exit prostitution.Regarding areas for further studies, the study recommends a more consultative and comprehensive study on the attitudes of FSW towards the intention of Female sex workers in Eldoret Town that involve, County AIDS and STI Coordinator, non-governmental institutions in Eldoret Town. (shrink)

The paper reconstructs Moore's Open Question Argument (OQA) and discusses its rise and fall. There are three basic objections to the OQA: Geach's point, that Moore presupposes that ?good? is a predicative adjective (whereas it is in fact attributive); Lewy's point, that it leads straight to the Paradox of Analysis; and Durrant's point that even if 'good' is not synonymous with any naturalistic predicate, goodness might be synthetically identical with a naturalistic property. As against Geach, I argue that (...) 'good' has both predicative and attributive uses and that in moral contexts it is difficult to give a naturalistic account of the attributive 'good'. To deal with Lewy, I reformulate the OQA. But the bulk of the paper is devoted to Durrant's objection. I argue that the post-Moorean programme of looking for synthetic identities between moral and naturalistic properties is either redundant or impossible. For it can be carried through only if 'good' expresses an empirical concept, in which case it is redundant since naturalism is true. But 'good' does not express an empirical concept (a point proved by the reformulated OQA). Hence synthetic naturalism is impossible. I discuss direct reference as a possible way out for the synthetic naturalist and conclude that it will not work. The OQA may be a bit battered but it works after a fashion. (shrink)

Bertrand Russell was a meta-ethical pioneer, the original inventor of both emotivism and the error theory. Why, having abandoned emotivism for the error theory, did he switch back to emotivism in the 1920s? Perhaps he did not relish the thought that as a moralist he was a professional hypocrite. In addition, Russell's version of the error theory suffers from severe defects. He commits the naturalistic fallacy and runs afoul of his own and Moore's arguments against subjectivism. These defects could (...) be repaired, but only by abandoning Russell's semantics.Russell preferred to revert to emotivism. (shrink)

In his celebrated 'Good and Evil' (l956) Professor Geach argues as against the non-naturalists that ‘good’ is attributive and that the predicative 'good', as used by Moore, is senseless.. 'Good' when properly used is attributive. 'There is no such thing as being just good or bad, [that is, no predicative 'good'] there is only being a good or bad so and so'. On the other hand, Geach insists, as against non-cognitivists, that good-judgments are entirely 'descriptive'. By a consideration of (...) what it is to be an A, we can determine what it is to be a good A, even where the ‘A’ in question is ‘human being’. These battles are fought on behalf of naturalism, indeed, of an up-to-date Aristotelianism. Geach plans to 'pass' from the 'purely descriptive' man to good/bad man, and from human act to good/bad human act. I argue: (l) That the predicative 'good' does have a genuine sense and that it is a mistake to suppose that ‘good’ is a purely attributive adjective. This does not entail that the predicative good (as used by Moore) denotes a non-natural property, but his mistake, if any is metaphysical or ontological not conceptual. (2) That the attributive 'good' cannot be used to generate a naturalistic ethic. It is difficult to extract a set of biologically based requirements out of human nature that are a) reasonably specific; b) rationally binding or at least highly persuasive; and c) morally credible. -/- On the way I protest against Geach’s tendency to try to win arguments by affecting not to understand things. -/- My views to some extent anticipate those of Kraut in *Against Absolute Goodness*. (shrink)

This is an impressive and important book about perception in Plato’s Timaeus, but most of its readers will probably be researchers who are interested in much broader questions about the dialogue. There is nothing deficient or lacking about this treatment of perception, but this book should be put alongside Thomas Johansen’s Plato’s Natural Philosophy and Sarah Broadie’s Nature and Divinity in the sense that this is, for all intents and purposes, a monograph about the whole Timaeus, even though it (...) is pitched as being focused on perception. There are only a few topics missing, such as the nature of the cosmic receptacle and psychic diseases. Virtually everything else, including the status of Timaeus’ so-called likely story, the generation of the lower gods, and the nature of bone, is discussed at length. (shrink)

This selective overview of the history of American Philosophy in the Twentieth Century begins with certain enduring themes that were developed by the two main founders of classical American pragmatism, Charles Sanders Peirce (1839--1914) and William James. Against the background of the pervasive influence of Kantian and Hegelian idealism in America in the decades surrounding the turn of the century, pragmatism and related philosophical outlooks emphasizing naturalism and realism were dominant during the first three decades of the century. Beginning in (...) the 1930s and 1940s, however, the middle third of the century witnessed the rising influence in America of what would become known as “‘analytic philosophy’,” with its primary roots in Europe: in the Cambridge philosophical analysis of Moore, Russell, and Wittgenstein; logical empiricism and positivism on the continent; and linguistic analysis and ordinary- language philosophy at Oxford. This overview stresses the persistence of pragmatist themes throughout much of the century, while emphasizing the mid-century transformations that resulted from developments primarily in analytic philosophy. These combined influences resulted at the turn of the millennium in the flourishing, among other developments, of distinctively analytic styles of pragmatism and naturalism. (shrink)

A parcialidade epistêmica na amizade (PE) é a tese segundo a qual ser um bom amigo de alguém envolve tratar essa pessoa de forma diferente, em um sentido epistêmico. Sarah Stroud (2006) e Simon Keller (2004) defenderam essa tese e argumentaram que ela está em tensão direta com demandas de racionalidade epistêmica. A posição deles é que quando nossos amigos estão envolvidos em algum assunto ao qual temos que dar nossa avaliação (sobre os fatos, suas ações ou seu caráter), (...) tendemos a dar à questão um tratamento epistêmico diferencial, não reservado a não-amigos. Neste artigo, quero tratar de duas possíveis formas de responder à PE. Primeiro, quero discutir a rejeição de Sandy Goldberg (2018, 2020) a essa tese e à tensão que ela supostamente cria com as exigências da racionalidade epistêmica. Em sua proposta, Goldberg defende o comportamento epistêmico diferencial que a PE pressupõe, mas também argumenta que tal comportamento não configura um tipo de PE, e que tampouco está em tensão com as exigências da racionalidade epistêmica. Irei sugerir que a posição de Goldberg não capta uma distinção importante entre nossas atitudes epistêmicas diante do testemunho de um amigo e diante de relatos de terceiros sobre um amigo. Particularmente, o que eu argumentarei é que o caminho que leva da valorização da amizade às razões epistêmicas em apoio aos resultados doxásticos diferenciais quando nossos amigos estão envolvidos é, na melhor das hipóteses, frágil, já que envolve o que eu vejo como um movimento não autorizado de nosso desejo de preservar uma amizade para uma reação doxástica diferencial quando alguém testemunha negativamente sobre nossos amigos. Em segundo lugar, defenderei também que não devemos aceitar a prescrição da PE tão rapidamente. Argumentarei que, ao avaliar injustamente as credenciais epistêmicas de nossos amigos – algo que parece estar acontecendo em alguns casos de parcialidade epistêmica, podemos estar contribuindo para degradar as condições de trocas epistêmicas justas em uma comunidade. Se esse for o caso, teremos uma razão pragmática para rejeitar a PE. Na primeira seção do artigo, apresentarei a tese da parcialidade epistêmica na amizade, focalizando principalmente na forma como Stroud a articula. Depois disso, na seção II, tratarei da rejeição da PE por Goldberg e apresentarei uma crítica à sua posição. Na terceira e última seção, defenderei o que vejo como uma preocupação importante se aceitarmos a PE e oferecerei uma razão pragmática para questioná-la. (shrink)

Authors from all over the world unite in an effort to cultivate dialogue between Asian and Western philosophy. The papers forge a new, East-West comparative path on the whole range of issues in Kant studies. The concept of personhood, crucial for both traditions, serves as a springboard to address issues such as knowledge acquisition and education, ethics and self-identity, religious/political community building, and cross-cultural understanding. Edited by Stephen Palmquist, founder of the Hong Kong Philosophy Café and well known for both (...) his Kant expertise and his devotion to fostering philosophical dialogue, the book presents selected and reworked papers from the Kant in Asia conference, held in Hong Kong in May 2009. In addition to keynote essays by Patricia Kitcher (Columbia), Günter Wohlfart (Wuppertal), and Cheng Chung-ying (Hawaii), the book contains 64 contributed essays. The latter include contributions from Andrew Brook, David Cummiskey, Rainer Enskat, Wolfgang Ertl, Hans Feger, Klaus-Gerd Giesen, Ronald Green, Martin Moors, Ulrich Seeberg, Susan Shell, Rein Vos, Günter Zoeller, and numerous Asian philosophers. (shrink)

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.

Experiential acquaintance is an alleged relation between ourselves and our experiences that has sometimes been hypothesised as necessary for knowledge of our experiences. This paper begins with a clarification of ‘acquaintance’ and an explanation of ‘experience’ that focuses attention on a famous, but flawed, argument by G. E. Moore. It goes on to critically examine several recent arguments concerning experiential acquaintance and to show how internalist foundationalism can respond to a famous Sellarsian dilemma without appeal to a relation of (...) acquaintance with our experiences. It concludes that we can dispense with experiential acquaintance. (shrink)

This chapter both explains the origins of emotivism in C. K. Ogden and I. A. Richards, R. B. Braithwaite, Austin Duncan-Jones, A. J. Ayer and Charles Stevenson (along with the endorsement by Frank P. Ramsey, and the summary of C. D. Broad), and looks at MacIntyre's criticisms of emotivism as the inevitable result of Moore's attack on naturalistic ethics and his ushering in the fact/value, which was a historical product of the Enlightenment.

Bu makalede solipsizmin argümanlarının metafizik ve epistemolojik düzlemlerde geçerli olup olmadığı değerlendirilecektir. Bu çerçevede çalışmada ilk olarak solipsizmin şüphecilikle ilişkisi bağlamında tarihsel arka planı verilecek, Rene Descartes ve George Berkeley’in solipsizmin teorik açıdan derinleşmesini mümkün kılan savlarına da yer verilecektir. Ardından George Edward Moore ve Hilary Putnam’ın solipsizme karşı kullanılabilecek argümanları ele alınacak ve son olarak solipsizm eleştirel bir değerlendirmeye tabi tutulacaktır. Makalenin temel argümanı solipsizmin ne metafizik ne de epistemolojik açıdan gerekçelendirilebileceğidir.

The traditional picture of the development of analytical philosophy, represented especially by such thinkers as G. Frege, G. E. Moore, B. Russell or R. Carnap, whose attitude was generally anti-metaphysical, can, on closer study, be shown to be incomplete. This article treats of the Cracow circle – a group of Polish philosophers among whom are, above all, to be counted J. Salamucha, J. M. Bocheński, J. F. Drewnowski, and B. Sobociński, who were, at the beginning of the twentieth century, (...) fascinated by the development of modern formal logic and its application to philosophical thinking. They also attempted to apply it to Catholic philosophy. The result of their endeavours were many remarkable works introducing not only a defence of the use of modern philosophical approaches in Christian thought, but also the reconstruction, by means of formal logic, of significant proofs given by Scholastic authors. (shrink)

This book is a collection of articles dealing with criticisms of Robert S. Hartman’s theory of formal axiology. During his lifetime, Hartman wrote responses to many of his critics. Some of these were previously published but many are published here for the first time. In particular, published here are Hartman’s replies to such critics as Hector Neri Castañeda, Charles Hartshorne, Rem B. Edwards, Robert E. Carter, G. R. Grice, Nicholas Rescher, Robert W. Mueller, Gordon Welty, Pete Gunter, George Kimball Plochmann, (...) William Eckhardt, and Robert S. Brumbaugh. Crticial essays and responses to them developed by Rem B. Edwards, Frank G. Forrest, and Mark A. Moore after Hartman’s untimely death in 1973 are also included. (shrink)

RIGHT TO SILENCE-UK, U.S, FRANCE, and GERMANY SALLY RAMAGE (TRADE MARK REGISTERED) WIPO Orchid ID 0000-0002-8854-4293 Pages 2-30 Current Criminal Law, Volume 1, Issue 2, -/- Sally Ramage, BA (Hons), MBA, LLM, MPhil, MCIJ, MCMI, DA., ASLS, BAWP. Orchid ID 0000-0002-8854-4293 Publisher & Managing Editor Criminal Lawyer series [1980-2022](ISSN 2049-8047) Current Criminal Law series [2008-2022] (ISSN 1758-8405) and Criminal Law News series [2008-2022] (ISSN 1758-8421). Sweet & Maxwell (Thomson Reuters) (Licensed Annotator of UK Statutes) in annual law books Current Law (...) Statutes Annotated, (2006, 2009, 2010 editions) (sole and separate S&M contracts) for 7 UK Criminal Justice Statutes: UK Safeguarding Vulnerable Persons Act 2006; UK International Development Act 2006; UK Fraud Act 2006; UK Policing and Crime Act 2009, UK Local Democracy Act 2009; UK Bribery Act 2010; and UK Crime and Security Act 2010. TradeMark SALLY RAMAGE ® (2005-2025) in the UK, 2401827; WIPO TradeMark SALLY RAMAGE® 900614; USA TradeMark 3,440,910) (2008-2028). WARNING: The doing of an unauthorized act in relation to a copyright work may result in both a civil claim for damages and criminal prosecution. -/- ABSTRACT The privilege of the right to silence can be traced back to the 12th century, becoming more developed in later centuries. -/- Table of cases European Court of Human Rights Deweer v Belgium [1980], Eckle v Germany [1982], DN v The Netherlands [1975], Funke v France [1993] 16 EHRR 297, JP v Austria [1989], Kansal v UK [2003] Application No 21413/02 Khan v UK [2000] 31 EHRR 45, Saunders v UK [1997] 23 EHRR 313, Schenk v Switzerland [1991] 13 EHRR 242, and Tora Tolmos v Spain [1995] Table of Cases United Kingdom Brown v Procurator Fiscal, Dunfermline, [2000] , The Times, Feb 14, High Ct Scot.; HM Advocate v Friel [1978] SLT; Lambe v Munster [1882] 10 QBD 110.; Pearse v Pearse [1846] Eng Rep 950 (on truth); Re Pantmaenog Timber Co Ltd [2003] HL; R v Bryce [1992] 95 Cr App Rep 320; R v Canale [1990] 2 All ER 187; R v Fitzpatrick [1995] 4 SCR 154; R v Herbert [1990] 2 SCR 151; R V Hertfordshire County Council, ex parte Green Environmental Industries and another [2000] 1 All ER 773; R v Keenan [1989] Crim LR 720; R v Maguire [1990] Cr App Rep 115; R v Pound, Green and ors [2004]; R v Sang [1979] Crim LR 655; R v Saunders [1986] unreported; R v Seelig, R v Spens [1991] CA; R v Smith [1992] 95 Cr App. R. 191; R v Steen and ors [2003] unreported; R v Walsh [1981] CrimLR 822; R V Ward 96 Cr App R [1993]; R v Weekes [1993] Crim LR 211; R v White [1999] 2 SCR 417; R v Young [2003] unreported; Thompson Newspaper v Canada [1990] 1 SCR 425; Walsh Automation (Europe) Ltd v Bridgeman and ors [2002] EWHC 1344 QB France-Law France 1789 Declaration des driots de l‟homme et du citoyen 1808 Code d ‟instruction criminelle 1946 Constitution 1958 Code de procedure penale 2000 Penal Code Germany-Law Germany 1871 Criminal Code 1877 Criminal Procedure Code (St PO) 1877 Judicial Organisation Law 1949 Constitution 1975 Criminal Code 1998 Criminal Code Table of Cases Germany Germany BGH Admissibility of secret tape recordings judgement 14 June 1960, in BGHSt 14, 358 BGH Lie detector judgement 16 Feb 1954, in BGHSt 5, 332. BberfG Decision concerning the applicability of ne bis in idem 31 March 1987, in BberfGE 75,1; BGH Sweeping deception of suspect judgement 24 August 1988, in BGHSt 36, 328. BGH Judgement 24 August 1993, in BGHSt 39, 305 Table of Cases United States United States of America California v Byres [1971] 402 U.S. 424; Fisher v United States 475 U.S. 391 [1986]; Griffin v California [1965] 380 US 609 [; Hoffman v United States [1950] 341 U.S. 479; Supreme Court Baldwin v NY, 399 US 143 [1970]; Supreme Court Chavez v Martinez , U.S. 123 [2003]; Supreme Court Doyle v Ohio, 426 U.S. 610 [1976]; Supreme Court Escobedo v Illinois, 378 U.S. 478 [1964]; Supreme Court Giglio v US, 405 U.S. 150 [1972] Supreme Court Harris v NY, 401 U.S. 222 [1971]; Supreme Court Kirby v Illinois, 406 U.S. 682 [1972]; Supreme Court Miranda v Arizona, 384 U.S. 436 [1966]; Supreme Court Moore v Illinois, 408 U.S. 768 [1972]; Supreme Court Moran v Burbine, 475 U.S. [1986]; Supreme Court Orzoco v Texas, 324 U.S.24 [1969]; Supreme Court US v Hale [1975] 422 US 17; Supreme Court US v Leon, 468 U.S. 897 [1984]; Supreme Court US v Salerno, 481 U.S. 739 [1987]; Twining v New Jersey 211 US 78 113 -/- . (shrink)

A central debate in philosophy and neuroscience pertains to whether PFC activity plays an essential role in the neural basis of consciousness. Neuroimaging and electrophysiology studies have revealed that the contents of conscious perceptual experience can be successfully decoded from PFC activity, but these findings might be confounded by post- perceptual cognitive processes, such as thinking, reasoning, and decision-making, that are not necessary for con- sciousness. To clarify the involvement of the PFC in consciousness, we present a synthesis of research (...) that has used intracranial electrical stimulation (iES) for the causal modulation of neural activity in the human PFC. This research provides compelling evidence that iES of only certain prefrontal regions (i.e., orbitofrontal cortex and anterior cingu- late cortex) reliably perturbs conscious experience. Conversely, stimulation of anterolateral prefrontal sites, often con- sidered crucial in higher-order and global workspace theories of consciousness, seldom elicits any reportable alterations in consciousness. Furthermore, the wide variety of iES-elicited effects in the PFC (e.g., emotions, thoughts, and olfactory and visual hallucinations) exhibits no clear relation to the immediate environment. Therefore, there is no evidence for the kinds of alterations in ongoing perceptual experience that would be predicted by higher-order or global workspace theories. Nevertheless, effects in the orbitofrontal and anterior cingulate cortices suggest a specific role for these PFC subregions in supporting emotional aspects of conscious experience. Overall, this evidence presents a challenge for higher-order and global workspace theories, which commonly point to the PFC as the basis for con- scious perception based on correlative and possibly confounded information. (shrink)

Belief in conspiracy theories is typically considered irrational, and as a consequence of this, conspiracy theorists––those who dare believe some conspiracy theory––have been charged with a variety of epistemic or psychological failings. Yet recent philosophical work has challenged the view that belief in conspiracy theories should be considered as typically irrational. By performing an intra-group analysis of those people we call “conspiracy theorists”, we find that the problematic traits commonly ascribed to the general group of conspiracy theorists turn out to (...) be merely a set of stereotypical behaviours and thought patterns associated with a purported subset of that group. If we understand that the supposed prob- lem of belief in conspiracy theories is centred on the beliefs of this purported sub- set––the conspiracists––then we can reconcile the recent philosophical contribu- tions to the wider academic debate on the rationality of belief in conspiracy theories. (shrink)

Grief research in philosophy agrees that one who grieves grieves over the irreversible loss of someone whom the griever loved deeply, and that someone thus factored centrally into the griever’s sense of purpose and meaning in the world. The analytic literature in general tends to focus its treatments on the paradigm case of grief as the death of a loved one. I want to restrict my account to the paradigm case because the paradigm case most persuades the mind that grief (...) is a past-directed emotion. The phenomenological move I propose will enable us to (1) respect the paradigm case of grief and a broader but still legitimate set of grief-generating states of affairs, (2) liberate grief from the view that grief is past directed or about the past, and thus (3) account for grief in a way that separates it from its closest emotion-neighbor, sorrow, without having to rely on the affective quality of those two emotions.If the passing of the beloved causes the grief but is not what the grief is about, then we can get at the nature of grief by saying its temporal orientation is in the past (the event of the passing), but its temporal meaning is the present and future—the new significance of a world with the pervasive absence that is the world without the beloved. The no-longer of grief is a no-longer oriented by a past (that which is no longer) that is referred a present and future (that which is a no-longer understood as not now as it once was). Looking at the griever’s relation to time can tell us much about the pain and the object of grief, then. As the griever puts the past before himself with a certainty about this world “henceforth,” a look at the griever’s lived sense of the fi nality of the irreversibly lost (1) liberates grief from the tendency in the literature to be reduced to a past-directed emotion, (2) accounts for grief ’s intensity, its affective force or poignancy, and thus (3) enables us to separate grief from sorrow according to its intentionalobject in light of the temporal meaning of these emotions. (shrink)

Deontological evidentialism is the claim that S ought to form or maintain S’s beliefs in accordance with S’s evidence. A promising argument for this view turns on the premise that consideration c is a normative reason for S to form or maintain a belief that p only if c is evidence that p is true. In this paper, I discuss the surprising relation between a recently influential argument for this key premise and the principle that ought implies can. I argue (...) that anyone who antecedently accepts or rejects this principle already has a reason to resist either this argument’s premises or its role in support of deontological evidentialism. (shrink)

The strongest arguments for the permissibility of geoengineering (also known as climate engineering) rely implicitly on non-ideal theory—roughly, the theory of justice as applied to situations of partial compliance with principles of ideal justice. In an ideally just world, such arguments acknowledge, humanity should not deploy geoengineering; but in our imperfect world, society may need to complement mitigation and adaptation with geoengineering to reduce injustices associated with anthropogenic climate change. We interpret research proponents’ arguments as an application of a particular (...) branch of non-ideal theory known as “clinical theory.” Clinical theory aims to identify politically feasible institutions or policies that would address existing (or impending) injustice without violating certain kinds of moral permissibility constraints. We argue for three implications of clinical theory: First, conditional on falling costs and feasibility, clinical theory provides strong support for some geoengineering techniques that aim to remove carbon dioxide from the atmosphere. Second, if some kinds of carbon dioxide removal technologies are supported by clinical theory, then clinical theory further supports using those technologies to enable “overshoot” scenarios in which developing countries exceed the cumulative emissions caps that would apply in ideal circumstances. Third, because of tensions between political feasibility and moral permissibility, clinical theory provides only weak support for geoengineering techniques that aim to manage incoming solar radiation. (shrink)

The interventionist account of causal explanation, in the version presented by Jim Woodward, has been recently claimed capable of buttressing the widely felt—though poorly understood—hunch that high-level, relatively abstract explanations, of the sort provided by sciences like biology, psychology and economics, are in some cases explanatorily optimal. It is the aim of this paper to show that this is mistaken. Due to a lack of effective constraints on the causal variables at the heart of the interventionist causal-explanatory scheme, as presently (...) formulated it is either unable to prefer high-level explanations to low, or systematically overshoots, recommending explanations at so high of a level as to be virtually vacuous. (shrink)

All disciplines must define their basic units and core processes. In evolutionary biology, the core process is natural selection and the basic unit of selection and adaptation is the individual. To operationalize the theory of natural selection we must count individuals, as they are the bearers of fitness. While canonical individuals have often been taken to be multicellular organisms, the hierarchy of life shows that new kinds of individuals have evolved. A variety of criteria have been used to define biological (...) individuality. Some criteria rely on the presence/absence of a particular property while others advocate an approach that reflects the process of natural selection. The plethora of approaches to classifying individuality has resulted in confusion regarding how to study individuality in a given taxon. (shrink)

W.K. Clifford’s famous 1876 essay The Ethics of Belief contains one of the most memorable lines in the history of philosophy: "it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence." The challenge to religious belief stemming from this moralized version of evidentialism is still widely discussed today.

Some of the most enduring skeptical arguments invoke stories of deception -- the evil demon, convincing dreams, an envatted brain, the Matrix -- in order to show that we have no first-order knowledge of the external world. I confront such arguments with a dilemma: either (1) they establish no more than the logical possibility of error, in which case they fail to threaten fallible knowledge, the only kind of knowledge of the external world most of us think we have anyway; (...) or (2) they defeat themselves because they must grant us empirical knowledge or justified beliefs of the very kind they must also entirely deny us. Either way they pose no significant threat. (shrink)

Common everyday materials such as textiles, foodstuffs, soil or skin can have complex, mutable and varied appearances. Under typical viewing conditions, most observers can visually recognize materials effortlessly, and determine many of their properties without touching them. Visual material perception raises many fascinating questions for vision researchers, neuroscientists and philosophers, yet has received little attention compared to the perception of color or shape. Here we discuss some of the challenges that material perception raises and argue that further philosophical thought should (...) be directed to how we see materials. (shrink)

I propose a reading of Berkeley's Essay towards a New Theory of Vision in which Molyneux-type questions are interpreted as thought experiments instead of arguments. First, I present the general argumentative strategy in the NTV, and provide grounds for the traditional reading. Second, I consider some roles of thought experiments, and classify Molyneux-type questions in the NTV as constructive conjectural thought experiments. Third, I argue that (i) there is no distinction between Weak and Strong Heterogeneity theses in the NTV; (ii) (...) that Strong Heterogeneity is the basis of Berkeley's theory; and (iii) that Molyneux-type questions act as illustrations of Strong Heterogeneity. (shrink)

This is part 1 of 6 of the dossier What Do We Talk about when We Talk about Queer Death?, edited by M. Petricola. The contributions collected in this article sit at the crossroads between thanatology and queer theory and tackle questions such as: how can we define queer death studies as a research field? How can queer death studies problematize and rethink the life-death binary? Which notions and hermeneutic tools could be borrowed from other disciplines in order to better (...) define queer death studies? The present article includes the following contributions: – MacCormack P., What does queer death studies mean?; – Radomska M., On queering death studies; – Lykke N., Death as vibrancy; – Hillerup Hansen I., What concreteness will do to resolve the uncertain; – Olson P., Queer objectivity as a response to denials of death; – Manganas N., The queer lack of a chthonic instinct. (shrink)

This paper critiques the new mechanistic explanatory program on grounds that, even when applied to the kinds of examples that it was originally designed to treat, it does not distinguish correct explanations from those that blunder. First, I offer a systematization of the explanatory account, one according to which explanations are mechanistic models that satisfy three desiderata: they must 1) represent causal relations, 2) describe the proper parts, and 3) depict the system at the right ‘level.’ Second, I argue that (...) even the most developed attempts to fulfill these desiderata fall short by failing to appropriately constrain explanatorily apt mechanistic models. -/- *This paper used to be called "The Emperor's New Mechanisms". (shrink)

In this paper, I provide a new reading of Wittgenstein’s N operator, and of its significance within his early logical philosophy. I thereby aim to resolve a longstanding scholarly controversy concerning the expressive completeness of N. Within the debate between Fogelin and Geach in particular, an apparent dilemma emerged to the effect that we must either concede Fogelin’s claim that N is expressively incomplete, or reject certain fundamental tenets within Wittgenstein’s logical philosophy. Despite their various points of disagreement, however, Fogelin (...) and Geach nevertheless share several common and problematic assumptions regarding Wittgenstein’s logical philosophy, and it is these mistaken assumptions which are the source of the dilemma. Once we recognize and correct these, and other, associated expository errors, it will become clear how to reconcile the expressive completeness of Wittgenstein’s N operator, with several commonly recognized features of, and fundamental theses within, the Tractarian logical system. (shrink)

Coronary arteries were studied on 110 postmortem human hearts during January 2000 to December 2001 in the department of Anatomy and Microbiology, Bangladesh Medical College to observed. The pattern of coronary dominance and its relation with atherosclerosis was observed. Atherosclerosis was found in 49(44.5%) samples, among which 37(56.%) were from male and 12(26.7%) from female hearts. This difference was significant (P<0.01). Right dominance was observed in 72 (65.5%) cases while 17 (15.5%) had left dominance and 21 (19.1%) had balanced type (...) of circulation. Balanced type of circulation was observed more among females (14; 66.7%) while left dominance was more frequent among males (13; 76.5 %). This deference on the basis of sex was significant (P<0.05). Significant (P<0.001) relationship was also observed between atherosclerosis and dominance of coronary artery. It may be concluded that atherosclerosis was present in almost half of the studied subjects and was found more among males. Left dominance was more frequently present among males it was associated with atherosclerosis. (shrink)

This paper examines the debate as to whether something can have final value in virtue of its relational (i.e., non-intrinsic) properties, or, more briefly put, whether final value must be intrinsic. The paper adopts the perspective of the fitting-attitude analysis (FA analysis) of value, and argues that from this perspective, there is no ground for the requirement that things may have final value only in virtue of their intrinsic properties, but that there might be some grounds for the alternate requirement (...) that final value be grounded only in the essential properties of their bearers. First, the paper introduces the key elements of the FA analysis, and sets aside an obvious but unimportant way in which this analysis makes all final values relational. Second, it discusses some classical counterexamples to the view that final value must be intrinsic. Third, it discusses the relation between final, contributive, and signatory value. Fourth, it examines Zimmerman’s defense of the requirement that final value must be intrinsic on the grounds that final value cannot be derivative. And finally, it explores the alternative requirement that something may have final value in virtue of its essential properties. (shrink)

I offer a close reading of the first part of Sartre's The Transcendence of the Ego, arguing that contrary to widely held interpretation, one of Sartre's main goals in that text is to defend the view that consciousness does not necessitate self-awareness, that not all conscious states need be, ipso facto, states of self-awareness. In addition, I explain that this view about the conceptual relationship between consciousness and self-awareness has important methodological implications. One of the standard strategies for accounting for (...) the possibility of the type of capacity to have I* thoughts and attitudes is based on the assumption that being conscious necessarily entails being self-aware in at least a minimal sense, and then proceeds to explain how it I*-thoughts and attitudes are possible on the basis of those minimal states of self-awareness. Yet if Sartre's account of self-awareness is so much as plausible, this kind of strategy is bound to be incomplete. By helping itself to a notion of minimal self-awareness that is purportedly constitutive of consciousness, it fails to account for what is, by its own lights, the most fundamental form of self-awareness. (shrink)

This essay is concerned with Gadamer’s reflections on solidarity and practice as found in several of his later writings. While Gadamer offers a robust explanation of practice, practical reason, and how both are operative in solidarities, his investigations of solidarity are in no way systematic. He does, however, distinguish two aspects of solidarity, viz. what one might call “natural solidarity” and “avowed solidarity”. In contrast to natural solidarities, avowed solidarities require an intentional decision and commitment to act with others for (...) a common cause. Since Gadamer’s writings on solidarity are more sketches than detailed treatises, we will bring his work into dialogue with feminist and political philosopher Sally Scholz. Scholz has devoted significant research to the concept of political solidarity. Like Gadamer, Scholz too is concerned with how we engage natural others and how our present practices harm and exploit them. By bringing Scholz’s and Gadamer’s work into dialogue, we gain a better understanding of different facets and types of solidarity, how they interrelate and influence one other, and how their interrelations might help to effect positive social and political changes for all who inhabit this world. (shrink)

_ Source: _Volume 25, Issue 1, pp 5 - 35 In this essay, I place Buber’s thought in dialogue with Eckhart. Each understood that the theopoetic propensity to imagine the transcendent in images is no more than a projection of our will to impute form to the formless. The presence of God is made present through imaging the real, but imaging the real implies that the nonrepresentable presence can only be made present through the absence of representation. The goal of (...) the journey is to venture beyond the Godhead in light of which all personalistic depictions of the divine person are rendered idolatrous. Perhaps this is the most important implication of Eckhart’s impact on Buber, an insight that may still have theopolitical implications in a world where too often personifications of the God beyond personification are worshipped at the expense of losing contact with an absolute person that cannot be personified absolutely. (shrink)

In this article, we describe the notion of dialogue move intended as the minimal unit for the analysis of dialogues. We propose an approach to discourse analysis based on the pragmatic idea that the joint dialogical intentions are also co-constructed through the individual moves and the higher-order communicative intentions that the interlocutors pursue. In this view, our goal is to bring to light the pragmatic structure of a dialogue as a complex net of dialogical goals, which represent the communicative purposes (...) that the interlocutors intend to achieve through their utterances. Dialogue moves are shown to represent the necessary interpretive link between the general description of the dialogical context or type and the syntactical analysis of the sentences expressed by the individual utterances. In the concluding part of this article, we show how this method can be used and further developed for analyzing various types of real-life dialogues, outlining possible uses and lines of empirical research based thereon. (shrink)

This paper outlines Lewis’s favoured foundational account of linguistic representation, and outlines and briefly evaluates variations and modifications. Section 1 gives an opinionated exegesis of Lewis’ work on the foundations of reference—his interpretationism. I look at the way that the metaphysical distinction between natural and non-natural properties came to play a central role in his thinking about language. Lewis’s own deployment of this notion has implausible commitments, so in section 2 I consider variations and alternatives. Section 3 briefly considers a (...) buck-passing strategy involving fine-grained linguistic conventions. (shrink)

Libertarian free will is, roughly, the view that agents cause actions to occur or not occur: Maddy’s decision to get a beer causes her to get up off her comfortable couch to get a beer, though she almost chose not to get up. Libertarian free will notoriously faces the luck objection, according to which agential states do not determine whether an action occurs or not, so it is beyond the control of the agent, hence lucky, whether an action occurs or (...) not: Maddy’s reasons for getting beer in equipoise with her reasons to remain in her comfortable seat do not determine that she will get up or stay seated, so it seems beyond her control, hence lucky, that she gets up. In this paper I consider a sub-set of the luck objection called the Physical Indeterminism Luck Objection, according to which indeterministic physical processes cause actions to occur or not, and agent’s lack control over these indeterministic physical processes, so agent’s lack control over, hence it is lucky, whether action occurs or not. After motivating the physical indeterminism luck objection, I consider responses from three recent event-causal libertarian models, and conclude that they fail to overcome the problem, though one promising avenue is opened up. (shrink)

Statistics play a critical role in biological and clinical research. To promote logically consistent representation and classification of statistical entities, we have developed the Ontology of Biological and Clinical Statistics (OBCS). OBCS extends the Ontology of Biomedical Investigations (OBI), an OBO Foundry ontology supported by some 20 communities. Currently, OBCS contains 686 terms, including 381 classes imported from OBI and 147 classes specific to OBCS. The goal of this paper is to present OBCS for community critique and to describe a (...) number of use cases designed to illustrate its potential applications. The OBCS project and source code are available at http://obcs.googlecode.com. (shrink)

A nested mode ontology allows one to make sense of apparently contradictory Christological claims such as that Christ knows everything and there are some things Christ does not know.

This article aims to provide an elucidation of the doctrine of the Incarnation. A new ‘reduplication strategy’ and ‘compositional model’ is formulated through the utilisation of certain concepts and theses from contemporary metaphysics, which will enable the doctrine of the Incarnation to be explicated in a clear and consistent manner, and the oft-raised objections against it being fully dealt with.