Results for 'Self-Command'

967 found
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  1. Commands and Collaboration in the Origin of Human Thinking: A Response to Azeri’s “On Reality of Thinking”.Chris Drain - 2021 - Social Epistemology Review and Reply Collective 10 (3):6-14.
    L.S. Vygotsky’s “regulative” account of the development of human thinking hinges on the centralization of “directive” speech acts (commands or imperatives). With directives, one directs the activity of another, and in turn begins to “self-direct” (or self-regulate). It’s my claim that Vygotsky’s reliance on directives de facto keeps his account stuck at Tomasello's level of individual intentionality. Directive speech acts feature prominently in Tomasello’s developmental story as well. But Tomasello has the benefit of accounting for a functional differentiation (...)
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  2. Virtue, self-mastery, and the autocracy of practical reason.Anne Margaret Baxley - 2015 - In Lara Denis & Oliver Sensen (eds.), Kant's Lectures on Ethics: A Critical Guide. New York: Cambridge University Press. pp. 223-238.
    As analysis of Kant’s account of virtue in the Lectures on Ethics shows that Kant thinks of virtue as a form of moral self-mastery or self-command that represents a model of self-governance he compares to an autocracy. In light of the fact that the very concept of virtue presupposes struggle and conflict, Kant insists that virtue is distinct from holiness and that any ideal of moral perfection that overlooks the fact that morality is always difficult for (...)
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  3. Anscombe on Intentions and Commands.Graham Hubbs - 2016 - Klesis 35:90-107.
    The title of this essay describes its topic. I open by discussing the two-knowledges/one-object worry that Anscombe introduces through her famous example of the water-pumper. This sets the context for my main topic, viz., Anscombe’s remarks in _Intention_ on the similarities and differences between intentions and commands. These remarks play a key role in her argument’s shift from practical knowledge to the form of practical reasoning and in its subsequent shift back to practical knowledge. The remarks should be seen as (...)
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  4. Commanding, Giving, Vulnerable: What is the Normative Standing of the Other in Levinas.James H. P. Lewis & Robert Stern - 2019 - In Michael Fagenblat & Melis Erdur (eds.), Levinas and Analytic Philosophy: Second-Person Normativity and the Moral Life. New York: Routledge.
    At the heart of Levinas’s work is the apparently simple idea that through the encounter with another person, we are forced to give up our self-concern and take heed of the ethical relation between us. But, while simple on the surface, when one tries to characterize it in more detail, it can be hard to fit together the various ways in which Levinas talks about this relation and to identify precisely what he took its normative structure to be, as (...)
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  5. Adam Smith on Morality and Self-Interest.Thomas R. Wells - 2013 - In Christopher Luetege (ed.), Handbook of the Philosophical Foundations of Business Ethics. Springer. pp. 281--296.
    Adam Smith is respected as the father of contemporary economics for his work on systemizing classical economics as an independent field of study in The Wealth of Nations. But he was also a significant moral philosopher of the Scottish Enlightenment, with its characteristic concern for integrating sentiments and rationality. This article considers Adam Smith as a key moral philosopher of commercial society whose critical reflection upon the particular ethical challenges posed by the new pressures and possibilities of commercial society remains (...)
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  6. Adam Smith's Sentimentalist Conception of Self-Control.Lauren Kopajtic - 2020 - The Adam Smith Review 12:7-27.
    A recent wave of scholarship has challenged the traditional way of understanding of self-command in Adam Smith’s Theory of Moral Sentiments as ‘Stoic’ self-command. But the two most thorough alternative interpretations maintain a strong connection between self-command and rationalism, and thus apparently stand opposed to Smith’s overt allegiance to sentimentalism. In this paper I argue that we can and should interpret self-command in the context of Smith’s larger sentimentalist framework, and that when (...)
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  7. Neurodemocracy: Self-Organization of the Embodied Mind.Linus Huang - 2017 - Dissertation, University of Sydney
    This thesis contributes to a better conceptual understanding of how self-organized control works. I begin by analyzing the control problem and its solution space. I argue that the two prominent solutions offered by classical cognitive science (centralized control with rich commands, e.g., the Fodorian central systems) and embodied cognitive science (distributed control with simple commands, such as the subsumption architecture by Rodney Brooks) are merely two positions in a two-dimensional solution space. I outline two alternative positions: one is distributed (...)
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  8. Self Love front of Christian Love_The Love category in Kierkegaard's book.Elodie Gontier - manuscript
    A religious and philosophical treatise called Works of love was written by Kierkegaard in 1847 under Kierkegaard’s name. It’s a Christian book and not pseudonomical writing like his early writings. R. Gregor Smith notes that Kierkegaard’s study of love reaches to the heart of Christian thought. Indeed, it discusses the matter of Love in his different senses: self-love, love for the neighbour and love for God. So, it focuses on the relation between the self and the others. In (...)
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  9. Grotius Contra Carneades: Natural Law and the Problem of Self-Interest.Scott Casleton - forthcoming - Journal of the History of Philosophy.
    In the Prolegomena to De Jure Belli ac Pacis, Hugo Grotius expounds his theory of natural law by way of reply to a skeptical challenge from the Greek Academic Carneades. Though this dialectical context is undeniably important for understanding Grotian natural law, commentators disagree about the substance of Carneades’s challenge. This paper aims to give a definitive reading of Carneades’s skeptical argument, and, by reconstructing Grotius’s reply, to settle some longstanding debates about Grotius’s conception of natural law. I argue that (...)
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  10. Lost in the socially extended mind: Genuine intersubjectivity and disturbed self-other demarcation in schizophrenia.Tom Froese & Joel Krueger - 2020 - In Christian Tewes & Giovanni Stanghellini (eds.), Time and Body: Phenomenological and Psychopathological Approaches. New York, NY: Cambridge University Press. pp. 318-340.
    Much of the characteristic symptomatology of schizophrenia can be understood as resulting from a pervasive sense of disembodiment. The body is experienced as an external machine that needs to be controlled with explicit intentional commands, which in turn leads to severe difficulties in interacting with the world in a fluid and intuitive manner. In consequence, there is a characteristic dissociality: Others become problems to be solved by intellectual effort and no longer present opportunities for spontaneous interpersonal alignment. This dissociality goes (...)
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  11. Making Up Your Mind: How Language Enables Self‐Knowledge, Self‐Knowability and Personhood.Philip Pettit - 2016 - European Journal of Philosophy 24 (1):3-26.
    If language is to serve the basic purpose of communicating our attitudes, we must be constructed so as to form beliefs in those propositions that we truthfully assert on the basis of careful assent. Thus, other things being equal, I can rely on believing those things to which I give my careful assent. And so my ability to assent or dissent amounts to an ability to make up my mind about what I believe. This capacity, in tandem with a similar (...)
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  12. What Is Life: An Informational Model of the Living Structures.Florin Gaiseanu - 2020 - Biochemistry and Molecular Biology 5 (2):18-28.
    Schröedinger’s question “what is life?” was a real challenge for the scientific community and this still remains as an opened question, because in spite of the important advances in various scientific branches like philosophy, biology, chemistry and physics,, each of them assesses life from its particular point of view to explain the life’ characteristic features, so not a coherent and well structured general model of life was reported. In this paper life is approached from informational perspective, starting from earlier Draganeacu's (...)
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  13. Artificial Intelligence and Punjabi Culture.D. P. Singh - 2023 - International Culture and Art (Ica) 5 (4):11-14.
    Artificial Intelligence (AI) is a technology that makes machines smart and capable of doing things that usually require human intelligence. AI works by training machines to learn from data and experiences. Such devices can recognize patterns, understand spoken language, see and understand images, and even make predictions based on their learning. Voice assistants like Siri or Alexa can understand our voice commands, answer questions, and perform tasks for us. AI-based self-driving cars can sense their surroundings, make decisions, and drive (...)
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  14. Imperative Transparency.Manolo Martínez - 2022 - Mind 131 (522):585-601.
    I respond to an objection recently formulated by Barlassina and Hayward against first-order imperativism about pain, according to which it cannot account for the self-directed motivational force of pain. I am going to agree with them: it cannot. This is because pain does not have self-directed motivational force. I will argue that the alternative view—that pain is about dealing with extramental, bodily threats, not about dealing with itself—makes better sense of introspection, and of empirical research on pain avoidance. (...)
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  15. Extended Agency and the Problem of Diachronic Autonomy.Julia Nefsky & Sergio Tenenbaum - 2022 - In Carla Bagnoli (ed.), Time in Action: The Temporal Structure of Rational Agency and Practical Thought. New York: Routledge. pp. 173 - 195.
    It seems to be a humdrum fact of human agency that we act on intentions or decisions that we have made at an earlier time. At breakfast, you look at the Taco Hut menu online and decide that later today you’ll have one of their avocado burritos for lunch. You’re at your desk and you hear the church bells ring the noon hour. You get up, walk to Taco Hut, and order the burrito as planned. As mundane as this sort (...)
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  16. Rational feelings.Alix Cohen - 2017 - In Diane Williamson & Kelly Sorensen (eds.), Kant and the Faculty of Feeling. Cambridge, U.K: Cambridge University Press. pp. 9-24.
    While it is well known that Kant’s transcendental idealism forbids the transcendent use of reason and its ideas, what had been underexplored until the last decade or so is his account of the positive use of reason’s ideas as it is expounded in the “Appendix” of the Critique of Pure Reason. The main difficulty faced by his account is that while there is no doubt that for Kant we need to rely on the ideas of reason in order to gain (...)
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  17. I’ll Show You: Spite as a Reactive Attitude.Krista K. Thomason - 2020 - The Monist 103 (2):163-175.
    Spite is typically considered a vicious emotion that causes us to engage in petty, vindictive, and sometimes self-destructive behavior. Even though it has this bad reputation, I will argue that spite is a reactive attitude. Spite is emotional defiance of another’s command: to spite you, I will do something exactly because you told me not to. Our liability to feelings of spite presupposes that we recognize others as having practical authority, which is why it qualifies as a reactive (...)
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  18. A Talking Cure for Autonomy Traps : How to share our social world with chatbots.Regina Rini - manuscript
    Large Language Models (LLMs) like ChatGPT were trained on human conversation, but in the future they will also train us. As chatbots speak from our smartphones and customer service helplines, they will become a part of everyday life and a growing share of all the conversations we ever have. It’s hard to doubt this will have some effect on us. Here I explore a specific concern about the impact of artificial conversation on our capacity to deliberate and hold ourselves accountable (...)
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  19. Going to Bed White and Waking Up Arab: On Xenophobia, Affect Theories of Laughter, and the Social Contagion of the Comic Stage.Cynthia Willett - 2014 - Critical Philosophy of Race 2 (1):84-105.
    Like lynching and other mass hysterias, xenophobia exemplifies a contagious, collective wave of energy and hedonic quality that can point toward a troubling unpredictability at the core of political and social systems. While earlier studies of mass hysteria and popular discourse assume that cooler heads (aka rational individuals with their logic) could and should regain control over those emotions that are deemed irrational, and that boundaries are assumed healthy only when intact, affect studies pose individuals as nodes of biosocial networks (...)
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  20. Critical Reflection and the Limits of Parental Authority.Frank Dietrich - 2021 - Journal of Applied Philosophy 39 (4):562-580.
    In modern pluralist societies, the meaning and value of individual autonomy is highly contested. Typically, some religious groups deny the ideal of leading a self‐directed life and regard strict obedience to God's commands as the primary goal of child education. This article pursues the question of whether a liberal state may legitimately interfere with parental authority in order to protect the development of a child's inner capacity for autonomy. It is argued that the ability to critically re‐evaluate one's life (...)
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  21. Elizabeth Anscombe on Consequentialism and Absolute Prohibitions.Sergio Cremaschi - 2012 - Danish Yearbook of Philosophy 47 (1):7-39.
    I discuss the third of Anscombe’s theses from “Modern Moral Philosophy”, namely that post-Sidgwickian consequentialism makes the worst action acceptable. I scrutinize her comprehension of “consequentialism”, her reconstruction of Sidgwick’s view of intention, her defence of casuistry, her reformulation of the double-effect doctrine, and her view of morality as based on Divine commands. I argue that her characterization of consequentialism suffers from lack of understanding of the history of utilitarianism and its self-transformation through the Intuitionism-Utilitarianism controversy; that she uncritically (...)
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  22.  10
    An Islamic Approach to the Veil of Ignorance and the Original Position.Azret Ponezhev - 2024 - Islamic Studies Journal 1 (2):167-185.
    One critique of John Rawls’ theory of justice is the inconceivability of the “original position,” as it is impossible to conceive of a self without all particular features. When this problem is considered, we try to imagine the position of contracting parties with no definite idea of the good, helping us understand the correspondence between the conditions of the original position and the contracting parties’ ideas of the good. This article focuses on the unacceptability of the conditions of the (...)
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  23. Kant and the Notion of a Juridical Duty to Oneself.Fiorella Tomassini - 2020 - International Philosophical Quarterly 60 (3):257-269.
    In the Doctrine of Right Kant holds that the classical Ulpian command honeste vive is a juridical duty that has the particular feature of being internal. In this paper I explore the reasons why Kant denies that the duty to be an honorable human being comprises an ethical obligation and conceives it as a juridical duty to oneself. I will argue that, despite the conceptual problems that the systematical incorporation of this type of duty into the doctrine of morals (...)
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  24. Beyond embodiment : from internal representation of action to symbolic processes.Isabel Barahona da Fonseca, Jose Barahona da Fonseca & Vitor Pereira - 2012 - In Liz Stillwaggon Swan (ed.), Origins of mind. New York: Springer. pp. 187-199.
    In sensorimotor integration, representation involves an anticipatory model of the action to be performed. This model integrates efferent signals (motor commands), its reafferent consequences (sensory consequences of an organism’s own motor action), and other afferences (sensory signals) originated by stimuli independent of the action performed. Representation, a form of internal modeling, is invoked to explain the fact that behavior oriented to the achievement of future goals is relatively independent from the immediate environment. Internal modeling explains how a cognitive system achieves (...)
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  25. Nietzsche's Answer to the Naturalistic Fallacy: Life as Condition, not Criterion, of Morality.Donovan Miyasaki - manuscript
    Nietzsche’s late writings present a value opposition of health and decadence based in his conception of organic life. While this appears to be a moral ideal that risks the naturalistic fallacy of directly deriving norms from facts, it instead describes a meta-ethical ideal: the necessary conditions for any kind of moral agency. Nietzsche’s ideal of health not only evades but also dissolves the naturalistic fallacy by suggesting that the specific content of morality is irrelevant. If health is measured by power (...)
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  26. Climate Justice Charter.Ignace Haaz, Frédéric-Paul Piguet, Chêne Protestant Parish, Michel Schach, Natacha à Porta, Jacques Matthey, Gabriel Amisi & Brigitte Buxtorf - 2016 - Arves et Lac Publications.
    The latest news from our planet is threatening: climate change, pollution, forest loss, species extinctions. All these words are frightening and there is no sign of improvement. Simple logic leads to the conclusion that humanity has to react, for its own survival. But at the scale of a human being, it is less obvious. Organizing one’s daily life in order to preserve the environment implies self-questioning, changing habits, sacrificing some comfort. In one word, it is an effort. Then, what (...)
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  27. (1 other version)A Nietzschean Case for Illiberal Egalitarianism.Donovan Miyasaki - 2014 - In Manuel Knoll & Barry Stocker (eds.), Nietzsche as Political Philosopher. Boston: De Gruyter. pp. 155-170.
    This paper draws on Friedrich Nietzsche’s work to defend the (admittedly non-Nietzschean) conclusion that a non-liberal egalitarian society is superior in two ways: first, as a moral ideal, it does not rest on questionable claims about essential human equality and, second, such a society would provide the optimal psychological and political conditions for individual wellbeing, social stability, and cultural achievement. I first explain Nietzsche’s distinction between forms of egalitarianism: noble and slavish. The slavish form promotes equality, defined negatively as the (...)
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  28. L'etica del Novecento. Dopo Nietzsche.Sergio Cremaschi - 2005 - Roma RM, Italia: Carocci.
    TWENTIETH-CENTURY ETHICS. AFTER NIETZSCHE -/- Preface This book tells the story of twentieth-century ethics or, in more detail, it reconstructs the history of a discussion on the foundations of ethics which had a start with Nietzsche and Sidgwick, the leading proponents of late-nineteenth-century moral scepticism. During the first half of the century, the prevailing trends tended to exclude the possibility of normative ethics. On the Continent, the trend was to transform ethics into a philosophy of existence whose self-appointed task (...)
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  29. Christian witness in the 21 century - incarnantional engaged approach.Edvard Kristian Foshaugen - 1997 - Dissertation, Free State University
    Research for this study was served by the hypothesis that the Christian’s lifestyle and witness in a postmodern world will depend on the definition and practice of worship and spirituality. The Old Testament reveals a spirituality that has ‘Yahweh’ involved in all aspects of life. Awareness and experience of the presence of God is linked to obedience to God. New Testament spirituality implies imitation of Christ and an effort to obey Christ's twofold command: to love God and neighbor as (...)
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  30. On the Dangers of Inert Ideas in Education: Reflections on Alfred North Whitehead’s The Aims of Education and Other Essays.Shang Nelson & Ngalim Valentine Banfegha - 2020 - Case Studies Journal 9 (12):45 - 56.
    In this paper we concur with Alfred North Whitehead that education with inert ideas is harmful and useless to the student and the society at large. Inert ideas constitute dead knowledge, that is, knowledge that does not relate to one’s day-to-day experiences nor to knowledge gained from other disciplines. Knowledge acquired by students should have an impact on their lived existential situatedness and it should have a link or correlation with knowledge gained from other disciplines. How do we avoid inert (...)
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  31. The new paradigm: quantum interbeing.Brian Wachter - manuscript
    It is the conclusion advanced in this paper that there is a necessary and sufficient causal relationship between theory of mind and the neurological creation of conscious and unconscious quantum logic existing in superposition in the human brain. It takes two intelligent agents to make one self-aware agent. -/- A key element of my reasoning is the instantiation of superposition by way of a logical device I call the “state-system.” The newly conscious human remains unaware of the inner transformation (...)
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  32. हज़रत शाह काज़िम कलन्दर.सुहैल काकोरवी - 2014 - SOCRATES 2 (1):262-269.
    Muslim Sufi ideology had been spread by the saints who came from various Islamic countries. The cultural and religious atmosphere of India was very favourable for Sufism which has a power to move the minds towards humanity and philanthropy. Quran teaches us that we must love God vehemently and the effect of which produces love for his creations. Sufis in their effort followed the commands of Almighty. They tried to come near all sorts of human beings and understood their agonies (...)
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  33. Hillel and Confucius: The prescriptive formulation of the golden rule in the Jewish and Chinese Confucian ethical traditions.Robert Elliott Allinson - 2003 - Dao: A Journal of Comparative Philosophy 3 (1):29-41.
    In this article, the Golden Rule, a central ethical value to both Judaism and Confucianism, is evaluated in its prescriptive and proscriptive sentential formulations. Contrary to the positively worded, prescriptive formulation – “Love others as oneself” – the prohibitive formulation, which forms the injunction, “Do not harm others, as one would not harm oneself,” is shown to be the more prevalent Judaic and Confucian presentation of the Golden Rule. After establishing this point, the remainder of the article is dedicated to (...)
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  34. Offending White Men: Racial Vilification, Misrecognition, and Epistemic Injustice.Louise Richardson-Self - 2018 - Feminist Philosophy Quarterly 4 (4):1-24.
    In this article I analyse two complaints of white vilification, which are increasingly occurring in Australia. I argue that, though the complainants (and white people generally) are not harmed by such racialized speech, the complainants in fact harm Australians of colour through these utterances. These complaints can both cause and constitute at least two forms of epistemic injustice (willful hermeneutical ignorance and comparative credibility excess). Further, I argue that the complaints are grounded in a dual misrecognition: the complainants misrecognize themselves (...)
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  35. (1 other version)When Are We Self-Deceived?Alfred Mele - 2012 - Humana Mente Journal of Philosophical Studies (20).
    This article‘s point of departure is a proto-analysis that I have suggested of entering self-deception in acquiring a belief and an associated set of jointly sufficient conditions for self-deception that I have proposed. Partly with the aim of fleshing out an important member of the proposed set of conditions, I provide a sketch of my view about how selfdeception happens. I then return to the proposed set of jointly sufficient conditions and offer a pair of amendments.
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  36. Lifting the Veil of Morality: Choice Blindness and Attitude Reversals on a Self-Transforming Survey.Lars Hall, Petter Johansson & Thomas Strandberg - 2012 - PLoS ONE 7 (9):e45457. doi:10.1371/journal.pone.
    Every day, thousands of polls, surveys, and rating scales are employed to elicit the attitudes of humankind. Given the ubiquitous use of these instruments, it seems we ought to have firm answers to what is measured by them, but unfortunately we do not. To help remedy this situation, we present a novel approach to investigate the nature of attitudes. We created a self-transforming paper survey of moral opinions, covering both foundational principles, and current dilemmas hotly debated in the media. (...)
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  37. What’s inside is all that counts? The contours of everyday thinking about self-control.Juan Pablo Bermúdez, Samuel Murray, Louis Chartrand & Sergio Barbosa - 2023 - Review of Philosophy and Psychology 14 (1):33-55.
    Does self-control require willpower? The question cuts to the heart of a debate about whether self-control is identical with some psychological process internal to the agents or not. Noticeably absent from these debates is systematic evidence about the folk-psychological category of self-control. Here, we present the results of two behavioral studies (N = 296) that indicate the structure of everyday use of the concept. In Study 1, participants rated the degree to which different strategies to respond to (...)
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  38. On arguments from self-interest for the Nash solution and the Kalai egalitarian solution to the bargaining problem.Luc Bovens - 1987 - Theory and Decision 23 (3):231-260.
    I argue in this paper that there are two considerations which govern the dynamics of a two-person bargaining game, viz. relative proportionate utility loss from conceding to one's opponent's proposal and relative non-proportionate utility loss from not conceding to one's opponent's proposal, if she were not to concede as well. The first consideration can adequately be captured by the information contained in vNM utilities. The second requires measures of utility which allow for an interpersonal comparison of utility differences. These considerations (...)
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  39. Dying for a Cause: Meaning, Commitment, and Self-Sacrifice.Antti Kauppinen - 2021 - Royal Institute of Philosophy Supplement 90:57-80.
    Some people willingly risk or give up their lives for something they deeply believe in, for instance standing up to a dictator. A good example of this are members of the White Rose student resistance group, who rebelled against the Nazi regime and paid for it with their lives. I argue that when the cause is good, such risky activities (and even deaths themselves) can contribute to meaning in life in its different forms – meaning-as-mattering, meaning-as-purpose, and meaning-as-intelligibility. Such cases (...)
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  40. Can we learn from hidden mistakes? Self-fulfilling prophecy and responsible neuroprognostic innovation.Mayli Mertens, Owen C. King, Michel J. A. M. van Putten & Marianne Boenink - 2021 - Journal of Medical Ethics 48 (11):922-928.
    A self-fulfilling prophecy in neuroprognostication occurs when a patient in coma is predicted to have a poor outcome, and life-sustaining treatment is withdrawn on the basis of that prediction, thus directly bringing about a poor outcome for that patient. In contrast to the predominant emphasis in the bioethics literature, we look beyond the moral issues raised by the possibility that an erroneous prediction might lead to the death of a patient who otherwise would have lived. Instead, we focus on (...)
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  41. Egoism, Empathy, and Self-Other Merging.Joshua May - 2011 - Southern Journal of Philosophy 49 (s1):25-39.
    [Emerging Scholar Prize Essay for Spindel Supplement] Some philosophers and psychologists have evaluated psychological egoism against recent experimental work in social psychology. Dan Batson (1991; forthcoming), in particular, argues that empathy tends to induce genuinely altruistic motives in humans. However, some argue that there are egoistic explanations of the data that remain unscathed. I focus here on some recent criticisms based on the idea of self-other merging or "oneness," primarily leveled by Robert Cialdini and his collaborators (1997). These authors (...)
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  42. The True Self and Decision-Making Capacity.James Toomey, Jonathan Lewis, Ivar R. Hannikainen & Brian D. Earp - 2024 - American Journal of Bioethics 24 (8):86-88.
    Jennifer Hawkins (2024) offers two cases that challenge traditional accounts of decision-making capacity, according to which respect for a medical decision turns on an individual’s cognitive capacities at the time the decision is made (Hawkins 2024; Appelbaum and Grisso 1988). In each of her described cases (involving anorexia nervosa and grief, respectively), a patient makes a decision that—although instrumentally rational at the time—does not reflect the patient’s longer-term values due to being in a particular psychological state. Importantly, this state does (...)
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  43. State Legitimacy and Self-defence.Massimo Renzo - 2011 - Law and Philosophy 30 (5):575-601.
    In this paper I outline a theory of legitimacy that grounds the state’s right to rule on a natural duty not to harm others. I argue that by refusing to enter the state, anarchists expose those living next to them to the dangers of the state of nature, thereby posing an unjust threat. Since we have a duty not to pose unjust threats to others, anarchists have a duty to leave the state of nature and enter the state. This duty (...)
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  44. The extended self, functional constancy, and personal identity.Joshua Fost - 2013 - Linguistic and Philosophical Investigations 12:47-66.
    Personal indexicals are often taken to refer to the agent of an expression’s context, but deviant uses (e.g. ‘I’m parked out back’) complicate matters. I argue that personal indexicals refer to the extended self of the agent, where the extended self is a mereological chimera incorporating whatever determines our behavioral capacities. To ascertain the persistence conditions of personal identity, I propose a method for selecting a level of description and a set of functional properties at that level that (...)
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  45. (1 other version)Evolution and Self Evidence.William S. Robinson - 1996 - Philosophica 57 (1):35-51.
    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 (...)
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  46. Reductionism in Personal Identity and the Phenomenological Sense of Being a Temporally Extended Self.Robert Schroer - 2013 - American Philosophical Quarterly 50 (4):339-356.
    The special and unique attitudes that we take towards events in our futures/pasts—e.g., attitudes like the dread of an impeding pain—create a challenge for “Reductionist” accounts that reduce persons to aggregates of interconnected person stages: if the person stage currently dreading tomorrow’s pain is numerically distinct from the person stage that will actually suffer the pain, what reason could the current person stage have for thinking of that future pain as being his? One reason everyday subjects believe they have a (...)
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  47. Remote Sport: Risk and Self-Knowledge in Wilder Spaces.Leslie A. Howe - 2008 - Journal of the Philosophy of Sport 35 (1):1-16.
    Previous discussions on the value of sport in remote locations have concentrated on 1) environmental and process concerns, with the rejection of competition and goal-directed or use oriented activity, or 2) the value of risk and dangerous sport for self-affirmation. It is argued that the value of risk in remote sport is in self-knowledge rather than self-affirmation and that risk in remote sport, while enhancing certain kinds of experience, is not necessary. The value of remote sport is (...)
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  48. Disagreement and the Normativity of Truth beneath Cognitive Command.Filippo Ferrari - 2014 - Dissertation, University of Aberdeen
    This thesis engages with three topics and the relationships between them: (i) the phenomenon of disagreement (paradigmatically, where one person makes a claim and another denies it); (ii) the normative character of disagreements (the issue of whether, and in what sense, one of the parties is “at fault” for believing something that’s untrue); (iii) the issue of which theory of what truth is can best accommodate the norms relating belief and truth. People disagree about all sorts of things: about whether (...)
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  49. The Problem of Self-Knowledge in Kant’s “Refutation of Idealism”.Jonathan Vogel - 1993 - Philosophy and Phenomenological Research 53 (4):875-887.
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  50. Images and Constructs: Can the Neural Correlates of Self be revealed through Radiological Analysis?Stan Klein - 2013 - International Journal of Psychological Research 6:117-132.
    In this paper I argue that radiological attempts to elucidate the properties of self -- an endeavor currently popular in the social neurosciences -- are fraught with conceptual difficulties. I first discuss several philosophical criteria that increase the chances we are posing the “right” questions to nature. I then discuss whether these criteria are met when empirical efforts are directed at one of the central constructs in the social sciences – the human self. In particular, I consider whether (...)
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