This paper deals with what I take to be one woman’s literary response to a philosophical problem. The woman is Jane Austen, the problem is the rationality of Hume’s ‘sensible knave’, and Austen’s response is to deepen the problem. Despite his enthusiasm for virtue, Hume reluctantly concedes in the EPM that injustice can be a rational strategy for ‘sensible knaves’, intelligent but selfish agents who feel no aversion towards thoughts of villainy or baseness. Austen agrees, but adds (...) that ABSENT CONSIDERATIONS OF A FUTURE STATE, other vices besides injustice can be rationally indulged with tolerable prospects of worldly happiness. Austen’s creation Mr Elliot in Persuasion is just such an agent – sensible and knavish but not technically ‘unjust’. Despite and partly because of his vices – ingratitude, avarice and duplicity – he manages to be both successful and reasonably happy. There are plenty of other reasonably happy knaves in Jane Austen, some of whom are not particularly sensible. This is not to say that either Austen or Hume is in favor of knavery It is just that they both think that only those with the right sensibility can be argued out of it. (shrink)

In the attempt of defending an interpretation of David Hume's moral and political philosophy connected to classical utilitarianism, intervenes in a key way the so called problem of the " Sensitive Knave " raised by this author at the end of his more utilitarian work, the Enquiry Concerning the Principles of Morals. According to the classic interpretation of this fragment, the utilitarian rationality in politics would clash with morality turning useless the latter. Therefore, in the political area the defense of (...) a moral utilitarianism would be an auto contradictory task. In order to show that, first, Hume does not say anything similar to this and second, that even indicates the way of overcoming this apparent contradiction between morality and rationality, we analyze briefly the arguments from which there comes basically this "anti-utilitarian" standard interpretation, and we defend an interpretation of the humean discussion on the problem of the supposed conflict between morality and rationality, or of rational incentives for immoral behavior, which allows to explain better Hume's position on this problem. Finally, we propose an instance of overcoming the contradiction morality/ rationality by a rule adjusted utilitarianism centered on the idea of the "progressive development of artificial institutions of reinforcement of morality", that Hume himself would suggest in other places in which he approaches the topic of the apparent contradiction between "morality" and "knavery". We propose also possible lines of future development of this idea, between them its use to clarify the relation of David Hume's thought with certain forms of contemporary liberalism. (shrink)

Plato’s Socrates holds that we always have reason to be just, since being just is essential for living a happy and successful life. In Book II of Plato’s Republic, Socrates’ main interlocutor, Glaucon, raises a vivid and powerful challenge to this claim. He presents the case of Gyges, a Lydian shepherd who possesses a ring that gives him the power of invisibility. Glaucon’s contention is that Gyges does not have reason to be just in this circumstance, since being just will (...) not promote his happiness. Thus, the argument poses the following challenge: what reason do we have to be just, particularly in circumstances where we can get away with injustice? In this essay, we describe Glaucon’s challenge, highlight its similarity to challenges offered by other skeptical figures in the history of philosophy, namely, Hobbes’ Foole and Hume’s sensible knave, and present three broad lines of response. (shrink)

Este trabajo pretende mostrar las líneas generales de la propuesta humeana de una teoría de la evolución de las instituciones en clave utilitarista; en segundo lugar, analizará la objeción interna a esta teoría que supone la existencia de posibles sujetos no cooperadores pero inteligentes, en tercer lugar, intentará también defender dicha teoría de la acusación externa de no tener un auténtico carácter normativo; y al no haber desarrollado el propio Hume con detalle su contestación al problema del conflicto Moral/Racionalidad, tal (...) y como surge en el contexto de su discusión de la Knavery, finalmente, y en cuarto lugar, este trabajo, yendo en un cierto sentido algo más allá de lo propuesto por Hume, ensayará un argumento post-humeano en torno a ese conflicto, basado, por una parte, en el reconocimiento de la multidimensionalidad de la Moral, así como en la paralela aceptación de la necesidad de un ajuste contextual de ésta, asentado sobre consideraciones primaria, que no exclusivamente, utilitaristas. (shrink)

This work aims to study a specific part of the ethical and political thought of Scottish philosopher David Hume: his descriptions of the origin of justice and government. Both are analyzed in an attempt to clarify the treatment of inequality that it is offered by them. We describe how the particular process of criminalization of natural inequality begins to occur with the moralization of laws of justice after the first convention and how it is consolidated after the genesis of government. (...) During this particular descriptive process our main goal will be to identify the profile and role of the various players, and the emergence of moral paternalism and dominance in the interaction thereof. Finally, try to offer a credible solution to one of the perennial conflicts in the secondary literature on Hume’s ethic philosophy ─the paradox of motivation─, reinterpreting the meaning of the strategy adopted by the figure of the sensible knave. (shrink)

Sensibility, in any of its myriad realms – moral, physical, aesthetic, medical and so on – seems to be a paramount case of a higher-level, intentional property, not a basic property. Diderot famously made the bold and attributive move of postulating that matter itself senses, or that sensibility (perhaps better translated ‘sensitivity’ here) is a general or universal property of matter, even if he at times took a step back from this claim and called it a “supposition.” Crucially, sensibility is (...) here playing the role of a ‘booster’: it enables materialism to provide a full and rich account of the phenomena of conscious, sentient life, contrary to what its opponents hold: for if matter can sense, and sensibility is not a merely mechanical process, then the loftiest cognitive plateaus are accessible to materialist analysis, or at least belong to one and the same world as the rest of matter. This was noted by the astute anti-materialist critic, the Abbé Lelarge de Lignac, who, in his 1751 Lettres à un Amériquain, criticized Buffon for “granting to the body [la machine, a common term for the body at the time] a quality which is essential to minds, namely sensibility.” This view, here attributed to Buffon and definitely held by Diderot, was comparatively rare. If we look for the sources of this concept, the most notable ones are physiological and medical treatises by prominent figures such as Robert Whytt, Albrecht von Haller and the Montpellier vitalist Théophile de Bordeu. We then have, or so I shall try to sketch out, an intellectual landscape in which new – or newly articulated – properties such as irritability and sensibility are presented either as an experimental property of muscle fibers, that can be understood mechanistically (Hallerian irritability, as studied recently by Hubert Steinke and Dominique Boury) or a property of matter itself (whether specifically living matter as in Bordeu and his fellow montpelliérains Ménuret and Fouquet, or matter in general, as in Diderot). I am by no means convinced that it is one and the same ‘sensibility’ that is at issue in debates between these figures (as when Bordeu attacks Haller’s distinction between irritability and sensibility and claims that ‘his own’ property of sensibility is both more correct and more fundamental in organic beings), but I am interested in mapping out a topography of the problem of sensibility as property of matter or as vital force in mid-eighteenth-century debates – not an exhaustive cartography of all possible positions or theories, but an attempt to understand the ‘triangulation’ of three views: a vitalist view in which sensibility is fundamental, matching up with a conception of the organism as the sum of parts conceived as little lives (Bordeu et al.); a mechanist, or ‘enhanced mechanist’ view in which one can work upwards, step by step from the basic property of irritability to the higher-level property of sensibility (Haller); and, more eclectic, a materialist view which seeks to combine the mechanistic, componential rigour and explanatory power of the Hallerian approach, with the monistic and metaphysically explosive potential of the vitalist approach (Diderot). It is my hope that examining Diderot in the context of this triangulated topography of sensibility as property sheds light on his famous proclamation regarding sensibility as a universal property of matter. (shrink)

Descartes and Boyle were the most influential proponents of strict mechanist accounts of the physical world, accounts which carried with them a distinction between primary and secondary (or sensible) qualities. For both, the distinction is a piece of natural philosophy. Nevertheless the distinction is quite differently articulated, and, especially, differently grounded in the two thinkers. For Descartes, reasoned reflection reveals to us that bodies must consist in mere extension and its modifications, and that sensible qualities as we conceive (...) of them based on sense perception can pertain only to the mind. Just how we are supposed to arrive at this realization is, this essay will argue, a deep puzzle that brings us to the basic assumptions of Descartes' metaphysics. For Boyle, by contrast, while reflection can reveal the unique explanatory status of mechanism, and, thus, the primary/secondary quality distinction, only experience can confirm its truth. Our central focus will be on Descartes, and on the question: How does he intend to remove the sensible qualities from the physical world, how does he strip them from bodies? I will try to show that Descartes has an argument that he takes to show a priori that sensible qualities cannot be attributed to the material world (as foundational qualities, or, as we conceive of them based on sense experience). The argument fails, however, leaving him with at best a partly empirical case for removing the sensible qualities, based on the purported explanatory success of his physics. (shrink)

La Educación Sensible es ayuda para que el “yo” habite en su “hogar interior” y crezca hacia su “apoteosis original” en el “nosotros”, donde se hace cocreador de belleza con libertad, sabiduría y amor. La educación sensible es pedagogía no invasiva pero radicalmente exigente para que la persona acepte desplegar su versión original y vivir con gozo en un “nosotros-maduro”. No es una pedagogía que protege a los sensibles; es una educación que atiende a todas las personas, independientemente (...) de su grado de sensibilidad: alta, media o baja (como intervalos comunes que se manejan en las ciencias de la sensibilidad). La sensibilidad personal es capaz de captar la propia originalidad y disponerse para interpretarla en los dos sentidos: comprenderla y actuarla. La sensibilidad humana necesita la educación sensible para que sea punto de partida de un desarrollo personal auténtico y pleno de la propia originalidad que es alterada y altera la de los “yoes” con quien habita la existencia formando “nosotros”, que a su vez, se impactan con interdependencia. Además de al “yo”, la educación sensible se orienta al “nosotros”, que será tanto más “sensible” en la medida que altera la intimidad de la persona con “amor-maduro” que es fuente de gozo, a pesar de los pesares. Sin educación sensible la vida daña y cuanta mayor es la sensibilidad de la persona, mayor es el daño, pero también es mayor la capacidad para detectarlo cicatrizarlo y ayudar a otros con educación sensible. Así, la educación sensible se manifiesta de tres maneras: como acción sanadora de la persona, destrucción creadora para evolucionar en el tiempo, como la crisálida se transforma en mariposa, y acción desarrollante del propio potencial con originalidad. (shrink)

This chapter weighs a challenge to the attractive notion that by enabling empathy, fiction affords wide-ranging knowledge of what others’ experiences are like. It is commonly held that ‘seeing the world through others’ eyes’ often requires the empathizer to undergo an imaginative shift in sensibility, and we might naturally think that fiction helps us to effect that shift. However, some recent work on empathy and imagination encourages the conclusion that we are actually rigidly restricted to our own sensibilities even in (...) the wildest flights of imagination great literature can inspire. Drawing on the work of the novelist Zadie Smith, the chapter argues that while our imaginative capacities are not entirely unconstrained by our sensibilities, fiction can still help us to learn about a wide range of human experiences, including the experiences of people whose sensibilities substantially diverge from our own. Notably, fiction can work on our patterns of attention in such a way that we become temporarily ‘not ourselves.’. (shrink)

In his essay “The Human Prejudice” Bernard Williams presented a sophisticated defense of the moral relevance of the concept “human being”. Here I offer both an analysis of his essay and a defense of his conclusions against criticisms made by Julian Savulescu and Peter Singer. After a discussion of the structure of Williams’s argument, I focus on several complaints from Savulescu: that Williams underestimates the similarities between speciesism and racism or sexism, that Williams relies on a disputable internalism about reasons (...) to make his case, that Williams ignores the arbitrariness of species membership, and (a complaint also made by Singer) that Williams attacks a straw man in considering only negative utilitarianism when criticizing the idea of an Impartial Observer. I defend Williams against these charges and end with a brief discussion of how his alien invasion example illustrates the fundamentally different philosophical sensibility of Bernard Williams in comparison to critics like Savulescu and Singer. (shrink)

Aesthetics is fundamentally a theory of sensible experience. Its scope has expanded greatly from an initial centering on the arts and scenic nature to the full range of appreciative experience. Expanding the range of aesthetics raises challenging questions about the experience of appreciation. Traditional accounts are inadequate in their attempt to identify and illuminate the perceptual experiences that these new applications evoke. Considering the range of environmental and everyday occasions aesthetically changes aesthetics into a descriptive and not necessarily celebratory (...) study of sensible experience, for it must now accommodate a complete range of negative as well as positive values. Th is paper develops an analysis of the multiple dimensions of environmental sensibility. (shrink)

ABSTRACT Whether explicitly or implicitly, Kant's critical project weighs heavily upon Merleau-Ponty's Phenomenology of Perception. This article argues that we can understand Merleau-Ponty's text as a phenomenological rewriting of the Critique of Pure Reason from within the paradoxical structures of lived experience, effectively merging Kant's Transcendental Aesthetic and Transcendental Analytic. Although he was influenced by Husserl's and Heidegger's interpretations of Kant's first version of the Transcendental Deduction, Merleau-Ponty develops a unique position between Kant, Husserl, and Heidegger via an embodied and (...) lived synthesis that collapses Kant's distinction between sensibility and the understanding, and that makes sense of temporality and subjectivity as a paradoxical trajectory. (shrink)

Despite Kant’s lasting influence on philosophical accounts of moral motivation, many details of his own position remain elusive. In the Critique of Practical Reason, for example, Kant argues that our recognition of the moral law’s authority must elicit both painful and pleasurable feelings in us. On reflection, however, it is unclear how these effects could motivate us to act from duty. As a result, Kant’s theory of moral sensibility comes under a skeptical threat: the possibility of a morally motivating feeling (...) seems incoherent. My aim in this paper is to reconstruct Kant’s theory in a way that overcomes this threat. By way of conclusion, I show how my reconstruction brings a new perspective to a long-standing dispute over intellectualist and affectivist views of moral motivation. (shrink)

One striking oddity about Democritus and Epicurus is that, even though Epicurus' theory of perception is largely the same as that of Democritus, Democritus and his followers draw skeptical conclusions from this theory of perception, whereas Epicurus declares that all perceptions are true or real. I believe that the dispute between Democritus and Epicurus stems from a question over what sort of ontological status should be assigned to sensible qualities. In this paper, I address three questions: 1) Why were (...) Democritus and his followers skeptical? 2) How did Epicurus modify Democritus' metaphysics in order to avoid these skeptical conclusions? and 3) How successful was he? -/- 1) I argue that Democritus allows only the intrinsic properties of atoms into his ontology, and then runs into skeptical difficulties because of the relativity of perception. 2) I propose that Epicurus modifies Democritus' ontology by allowing dispositional and relational properties as real properties of bodies. Sensible qualities are conceptualized as dispositional properties of bodies to cause certain experiences in percipients. 3) I argue that Epicurus does not run into the same problems as Democritus. Finally, I consider how my interpretation of Epicurus' ontology helps to make sense of his claim that all perceptions are alethes--'true' or 'real.'. (shrink)

The French psychoanalyst Jacques Lacan describes the right-wing intellectual as “no more than your Mr. Everyman, but your Mr. Everyman with greater strength of character.” It is tempting to apply the description to sensible English essayists, though they take up positions across the political spectrum. I shall raise two worries about this application, one of which is a puzzle for Lacan.

In Ruling Passions, Simon Blackburn contends that we should reject sensibility theory because it serves to support a conservative complacency. Blackburn's strategy is attractive in that it seeks to win this metaethical dispute – which ultimately stems from a deep disagreement over antireductionism – on the basis of an uncontroversial normative consideration. Therefore, Blackburn seems to offer an easy solution to an apparently intractable debate. We will show, however, that Blackburn's argument against sensibility theory does not succeed; it is no (...) more supportive of conservative complacency than Blackburn's noncognitivism. A victory for noncognitivism cannot be so easily won. (shrink)

There is a straightforward view of perception that has not received adequate consideration because it requires us to rethink basic assumptions about the objects of perception. In this paper, I develop a novel account of these objects—the sensible qualities—which makes room for the straightforward view. I defend two primary claims. First, I argue that qualities like color and shape are “ontologically flexible” kinds. That is, their real definitions allow for both physical objects and mental entities to be colored or (...) shaped. Second, a single instance of these qualities can be attributed to more than one entity. Just as we attribute the same instance of a material property to a statue and to the clay that constitutes it, single instances of sensible qualities should be attributed both to the physical objects perceived and to the perceptual states that have those instances as their objects. (shrink)

Our aim in this chapter is to shed light on Kant’s account of the pure forms of sensibility by focusing on a somewhat neglected issue: Kant’s restriction of his claims about space and time to the case of human sensibility. Kant argues that space and time are the pure forms of sensibility for human cognizers. But he also says that we cannot know whether space and time are likewise the pure forms of sensibility for all discursive cognizers. A great deal (...) of attention has focused on the first of these claims, both on how Kant argues for it and how it relates to transcendental idealism. But a satisfactory interpretation must also account for the second claim, and it must account for the fact that Kant endorses both of them. What we need is an explanation of why Kant thinks our knowledge that space and time are the pure forms of sensibility extends to all human beings but no further. (shrink)

In this paper, I intend to show that it’s a serious mistake to construe the role of sensible representation in Kant’s work as a nonconceptual content (in the contemporary and technical sense of “content”), which, like a mental indexical would refer to what appears in space and time in the so-called de re form. The interpretation I advance and further support is this: without possessing a representational content, sensible representation must be understood as the basic epistemic relation between (...) the subject and the physical entities in space and time she is acquainted with. Immediate reference of sensible intuition to their respective objects is to be understood as a form of knowledge by acquaintance. I call my own interpretation relationalism. (shrink)

A review of Morris & Vines, "Capital Failure" and Tom Malleson, "After Occupy".

The proper sensible criterion of sensory individuation holds that senses are individuated by the special kind of sensibles on which they exclusively bear about (colors for sight, sounds for hearing, etc.). H. P. Grice objected to the proper sensibles criterion that it cannot account for the phenomenal difference between feeling and seeing shapes or other common sensibles. That paper advances a novel answer to Grice's objection. Admittedly, the upholder of the proper sensible criterion must bind the proper sensibles (...) –i.e. colors– to the common sensibles –i.e. shapes– so as to account for the visual phenomenal character of shapes. But, as Grice rightly objected, neither association, nor ontological dependence will do –I spend some time isolating why dependence is a bad answer here, basically because the dependence of shape on colors is generic, and that genericity is arguably not part of the phenomenal content of perception. -/- Grice is wrong, however, to think that once association and dependence have been rebutted, there is no other way to attach color to extension. The right way to connect proper and common sensibles is rather trivial, although it seems to have been widely neglected: proper sensibles FILL common ones. To see a shape, by contrast to feeling it, is to perceived as filled by some color. To feel a shape, is to perceive it as, say, filled by pressure. Filling in is the phenomenal connection between proper and common sensibles. -/- One important corollary of that proposal is that proper sensibles –color, pressure, noise, taste...– have to belong to the category of stuffs, in the sense of uncountable entities. Against the widespread view that colors are properties, which have countable instances, the last part of the paper argues that colors are phenomenal stuffs, which fill some visual area. One commits a category mistake in asking: "How many tropes/instances of this determinate redness is there on that ladybird". One should rather ask "How much of this determinate redness is there on that ladybird". (shrink)

Show more ▾ There are various dichotomies in Kant’s philosophy: sensibility vs. rationality, nature vs. freedom, cognition vs. morality, noumenon vs. phenomenon, among others. There are also different ways of mediating these dichotomies, which is the systematic undertaking of Kant’s Critique of the Power of Judgment. One of the most important concepts in this work is the sublime, which exemplifies the connections between the different dichotomies; this fact means the concept’s construction is full of tension. On the one hand, as (...) a pure reflection of aesthetic judgment the sublime must be without interest or purpose, but on the other hand it is “based on the concept of reason” (KU AA:292). On the one hand, the sublime “represents merely the subjective play of the powers of the mind (imagination and reason) as harmonious” (KU AA5:258), but on the other hand, reason “exercises dominion over sensibility” and the imagination is “purposively determined in accordance with a law” of reason (KU AA5:268f). Taking into account these problems concerning the essential definition the sublime, this paper will first illustrate how the sublime embodies the a priori principle of aesthetic judgment through contrasting the judgment of the sublime with the judgment of taste in order to establish a basic logical frame for the judgment of the sublime. Second, this paper redefines the boundary between the mathematically and dynamically sublime in order to reveal both the coexistence of contemplation and movement within the sublime and the unrevealed function of reason and imagination. Finally, contrasting the sublime with moral feeling, this paper elaborates the turning-structure (from sensibility to rationality and from object-intuition to idea-exhibition) of the sublime. (shrink)

Se ha dicho que tenemos inteligencia y personalidad, pero en realidad son dos dimensiones de una misma unidad que nos hace tender a la plenitud. Esto es la Inteligencia Sensible y su maduración es la misión fundamental de la educación. Con la Inteligencia Sensible gestionamos el amor y el miedo, y cuando un niño tiene una Inteligencia Sensible muy alta es posible que se vea envuelto en una vida de amores y temores muy desordenados. Tener alta Inteligencia (...) Sensible no es un trastorno sino una dotación. El niño presenta una sensibilidad muy alta, vive con mucha intensidad, es intuitivo, sus pensamientos son profundos, tiene mucha empatía, una fuerte emotividad, alta creatividad, bondad, ternura, energía y todo con una apariencia de normalidad que hace pensar: este niño tiene algo especial. (shrink)

A review of the English translation of Merleau-Ponty's course notes from the Collège de France, The Sensible World and the World of Expression, 1953.

The history of European civilization is a clear evidence of cultural split into two parts: scientific-technical and humanitarian, which are determined by two types of thinking – mind and intellect. The development of natural and technical sciences, which are based on reasonable thinking, has resulted in rapid development of techniques and various technologies for the past 500 years. Whereas humanitarian sciences with their intellectual thinking fell behind the demands of time for hundreds of years. The precipice, which occurred between two (...) parts of a single culture, could be surmounted only with the aid of improving humanitarian thinking, moving it up into the position of mind and alongside the development of ethics as a strict theoretical science about morale. This in general outline can be presented with the example of mind-intellect interrelation in the history of antique philosophy and their influence on morale development. Distinguishing feature of ancient Greek philosophy is discovery of mind comprehended not so much as the ability to think but rather as ability to cognize the world from objective, identical for everyone, points of view, as resolution to consider knowledge, received by these means, as the highest instance in debates. Neither religion, nor intellectual subjective opinion of wisdom-fanciers was put into the first place by ancient Greek culture, but rather the knowledge, received in its rational-scientific form and radically different from opinion. However, contemporary humanitarians are unable to see the difference between mind and intellect, as far as their thinking does not exceed the limits of mind. The reason of created thesis is that philosophy yet in ancient times lost the essence of intellectual development trend and gave the way to intellectual thinking. Platon and Socrates had already taken intellect for the manifestation of mind. The last, who made an attempt to ground the difference between these two forms of thinking, was Aristotle who made it possible to identify the laws of formal logic, formulated by him, with laws of mind. Whereas in fact these were the laws of intellectual thinking. Since then humanitarians have not returned to the path of mind, paved by the first Greek Ionic thinkers. While possessing intellectual thinking and getting mixed up in the notions of «intellect» and «mind», caused by logical and causative-effective relations, contemporary humanitarians are unable to lead their sciences out of a dead-end, where ancient Greek philosophy got into after Heraclitus. (shrink)

In his early writings, Kant says that the solution to the puzzle of how morality can serve as a motivating force in human life is nothing less than the “philosophers’ stone.” In this dissertation I show that for years Kant searched for the philosophers’ stone in the concept of “respect” (Achtung), which he understood as the complex effect practical reason has on feeling. -/- I sketch the history of that search in Chapters 1-2. In Chapter 3 I show that Kant’s (...) analysis in Groundwork I is incomplete because it does not explain how respect functions as a feeling in motivating choice. In Chapter 4 I argue that Kant’s subsequent attempt to sidestep this explanation in Groundwork III is unsuccessful, and that his position remains open to a skeptical threat. The argument in the second Critique, which I reconstruct in Chapters 5-6, overcomes this threat, and in doing so explains how the feeling of respect is both painful and pleasurable. -/- In the course of defending these claims, I provide an alternative reading of the shift in Kant’s ethical project from the Groundwork of 1785 to the second Critique of 1788 Against a common view in the literature, I argue that the shift does not concern the direction of Kant’s deduction (from freedom to morality, or morality to freedom); rather, it concerns his view of human sensibility and the resources he thinks we have to make our practical self-understanding intelligible. In the second Critique, I argue, Kant develops a novel approach to moral feeling from the perspective of the human agent; and this in turn clears room in his ethics for a new kind of a priori knowledge—namely, knowledge of what the activity of practical reason must feel like. By way of conclusion, I offer a few reasons for why the form of Kant’s argument in the second Critique is still relevant today, as it shows why we can only address moral skepticism from a first-personal perspective. (shrink)

The present paper aims to trace back Kant’s account of the schematism of the pure understanding in the Critique of Pure Reason to the Dissertation. I do so by discussing Kant’s understanding of sensible cognition in view of his assessment of metaphysics. I argue, first, that Kant in both texts aims to defend metaphysics against skeptical attacks by discarding those of its elements he considers unwarranted and, second, that this undertaking hinges on his account of concepts that function as (...) the sensible condition of cognition. Yet whereas Kant argues in 1770 that metaphysics must be purely intellectual, he in 1781 draws on his earlier account of sensible concepts to argue, against the Wolffians, that determining intelligible objects by purely intellectual means does not amount to cognition proper. (shrink)

Betrayal is both a “people” problem and a philosopher’s problem. Philosophers should be able to clarify the concept of betrayal, compare and contrast it with other moral concepts, and critically assess betrayal situations. At the practical level people should be able to make honest sense of betrayal and also to temper its consequences: to handle it, not be assaulted by it. What we need is a conceptually clear account of betrayal that differentiates between genuine and merely perceived betrayal, and which (...) also provides systematic guidance for the assessment of alleged betrayal in real life. In what follows I offer an account of betrayal that attempts to meet the two requirements of conceptual clarity and contextual adequacy. There is a great temptation to use the events in Washington of the past few years as the case study for such an analysis, but I believe that, for a variety of reasons, including the difficulty of viewing events from “within,” this would only complicate matters rather than clarify them. Rather, I believe that betrayal in literature is fruitful ground for analysis. I have chosen Jane Austen’s Sense and Sensibility for examples of trust and betrayal, because Austen displays the needed complexity and subtlety of human relationships and because she recognizes that violations of trust come in a variety of shades and colors. This particular novel, moreover, not only supplies multiple instances of trusting relationships gone awry, but also a common, detailed, and intelligible landscape within which these relationships exist. Again, however, in order to illuminate betrayal and appropriately assess a purported betrayal, rich examples are not enough. We need a clear concept of betrayal. I will develop this concept by beginning with the related concept of trust. By starting with an explicit definition of trust and using this definition to analyze the various examples Austen provides, betrayal will emerge as but one of two types of violation of trust. This in turn will allow us to distinguish actual from merely “felt” betrayals. I will finally argue that understanding and being sensitive to the other form of violation of trust, which I call abandonment, may be even more significant to our moral life. (shrink)

Both Immanuel Kant and Paul Guyer have raised important concerns about the limitations of Lockean thought. Following Guyer, I will focus my attention on questions about the proper ambitions and likely achievements of inquiry into the natural/physical world. I will argue that there are at least two important respects, not discussed by Guyer, in which Locke’s account of natural philosophy is much more flexible and accommodating than may be immediately apparent. On my interpretation, however, one crucial source of a too-limited (...) vision of natural philosophy remains in Locke, where he is appropriately criticized by both Kant and Guyer. My method will be to begin with a distinction that Locke draws in the very first draft of the Essay, between what he calls “the sensible object” and, on the other hand, “the uncertain philosophical cause.” I believe that Locke’s notion of “sensible object,” as opposed to uncertain philosophical cause, retains a central place in his thought in the published Essay, despite the fact thateven though this contrast is never made explicitly there. Tracing the evolution of these two concepts in his thought will allow us to track and better understand his developing views about the relation between the project of the. (shrink)

A commentary on Sections XII–XVI of the “Introduction to the Doctrine of Virtue”.

Philosophers of mind have distinguished (and sometimes conflated) various qualities. This article tries to sort things out.

Au-delà de l’intérêt purement historiographique, nous tentons ici de dégager l’intérêt proprement philosophique de thèses fondamentales du philosophe Carl Stumpf : l’appel à une méthode intuitionniste, c’est-à-dire au retour à ce qui est effectivement donné ; le principe fondamental de l’autonomie de la sphère du sensible ou (dans la terminologie husserlienne) du domaine hylétique, c’est-à-dire son indépendance vis-à-vis des activités noétiques ; le dégagement d’un concept non purement empiriste et non atomiste de la sensibilité ; le principe anti-associationniste et (...) anti-kantien qui est inhérent à la méthode d’analyse des parties psychologiques (psychologische Theile) ou de contenus partiels (Theilinhalte) ; enfin, la désubjectivation de l’a priori, qui s’oppose de manière radicale à la conception kantienne de l’a priori qui l’identifie à l’élément formel de la connaissance, c’est-à-dire à une forme subjective. Et nous tentons de mettre en évidence mettre en évidence la manière dont ces principes œuvrent déjà au sein de l’analyse de l’origine de la représentation de l’espace, telle qu’elle se présente dans l’ouvrage de 1874 “Sur l’origine psychologique de la représentation de l’espace”. (shrink)

Scholars disagree about whether and how Kant manages to avoid dualistic outcomes in the relation between freedom and sensibility within the moral agent. If he does not – if he portrays a moral agent who must judge and act without taking emotions, sentiments, and passions into account – then authors such as Blackburn can rightly argue that Kantian ethics loses sight of the concrete individual, whose sensibility has a fundamental role, taking part in the definition of her specific identity. I (...) argue that this portrait comes from a disputable and incomplete reading of Kant’s works. There is no dualistic outcome in the relation between freedom and sensibility in Kant. My aim is to show that there is a bridge between the rational and the sensible elements within the Kantian agent and that it can be reconstructed by analysing Kant’s works on ethics, aesthetics, and anthropology. Specifically, those elements must be thought of as in accordance, not in opposition, because sensibility is necessary for Kant’s ethics to be effective, both for the agent’s awareness of the moral law and for the agent’s motivation. (shrink)

McDowell’s minimal empiricism holds that experience, understood as providing conceptually articulated contents, plays a role in the justification of our beliefs. We question this idea by contrasting the role of perceptual experience in moral and non-moral judgments and conclude that experience per se is irrelevant in the former case and should also be so in the latter one: only with the help of adequate beliefs experience can provide a connection with the world. We conclude with some remarks concerning the importance (...) of experience. (shrink)

Leibniz has been accused of being ambivalent about the nature of sensible qualities such as color, heat, and sound. According to the critics, he unwittingly vacillates between the view that these qualities are really just complex mechanical qualities of bodies and the competing view that they are something like the perceptions or experiences that confusedly represent these mechanical qualities. Against this, I argue that the evidence for ascribing the first approach to Leibniz is rather strong, whereas the evidence for (...) imputing the second approach to him is rather weak. The first, "mechanistic" approach should therefore be regarded as his considered view. (shrink)

Theoria, Volume 88, Issue 2, Page 348-364, April 2022.

In this paper, I propose a novel interpretation of the role of the understanding in generating the unity of space and time. On the account I propose, we must distinguish between the unity that belongs to determinate spaces and times – which is a result of category-guided synthesis and which is Kant’s primary focus in §26 of the B-Deduction, including the famous B160–1n – and the unity that belongs to space and time themselves as all-encompassing structures. Non-conceptualist readers of Kant (...) have argued that this latter unity cannot be the product of categorial synthesis. While they are correct that this unity is not the product of any particular act of category-guided synthesis, I argue that conceptualists are right to nevertheless attribute this unity to the understanding. I argue that it is a result of what we can think of as the ‘original’ synthesis of understanding and sensibility themselves – it is a synthesis, moreover, in which the whole is logically prior to the parts. (shrink)

According to Roman Ingarden, transcendental idealism prevented Kant from "even undertaking an attempt" at elucidating freedom "in terms of the causal structure of the world." I show that this claim requires qualification. In a remarkable series of Critical-period Reflexionen (5611-4, 5616-9), Kant sketches a defense of the possibility of freedom that differs radically from his published ones by incorporating an indeterministic account of the phenomena. Anticipating Łukasiewicz, he argues that universal causal determination is consistent with an open future: if an (...) action is contingent, there is an infinite regress of determining causes, yet there is a prior time at which this infinite series of causes has not yet commenced. However, he concedes that on this account the unity of experience "cannot fully obtain in the case of free beings." The fact that Kant even contemplated the indeterministic theory may carry implications for interpreting the argument of the Second Analogy. (shrink)

In recent years, a number of philosophers have turned their attention to developments in Artificial Intelligence, and in particular to deepfakes. A deepfake is a portmanteau of ‘deep learning' and ‘fake', and for the most part they are videos which depict people doing and saying things they never did. As a result, much of the emerging literature on deepfakes has turned on questions of trust, harms, and information-sharing. In this paper, I add to the emerging concerns around deepfakes by drawing (...) on resources from vice epistemology. As deepfakes become more sophisticated, I claim, they will develop to be a source of online epistemic corruption. More specifically, they will encourage consumers of digital online media to cultivate and manifest various epistemic vices. My immediate focus in this paper is on their propensity to encourage the development of what I call ‘intellectual cynicism'. After sketching a rough account of this epistemic vice, I go on to suggest that we can partially offset such cynicism – and fears around deceptive online media more generally – by encouraging the development what I term a trained ‘digital sensibility'. This, I contend, involves a calibrated sensitivity to the epistemic merits of online content. (shrink)

In this article, I argue that sensibility‐invariantism about ‘funny’ is defensible, not just as a descriptive hypothesis, but, as a normative position as well. What I aim to do is to make the realist commitments of the sensibility‐invariantist out to be much more tenable than one might initially think them to be. I do so by addressing the two major sources of discontent with sensibility‐invariantism: the observation that discourse about comedy exhibits significant divergence in judgment, and the fact that disagreements (...) about comedy, unlike disagreements about, say, geography, often strike us as fundamentally intractable. (shrink)

Review Essay on Philosophy on Fieldwork: Case Studies in Anthropological Analysis, edited by Nils Bubandt and Thomas Schwarz Wentzer (Routledge, 2023).

The author advocates for teaching about varieties of ignorance with a psychoanalytic sensibility as one strategy with which to engage the emotional investments that sustain apathy and the ignorant refusal to care in this new era of suffering and spectatorship. Ignorance, here conceived, is complex, far from consisting only in some passive lack of knowledge. It is understood multidimensionally, as activity, rarely innocent, always inevitable, and entirely ineradicable; it is a powerful agent in the maintenance of oppression, but it is (...) also an important resource on which we can draw to promote curiosity and less defensive encounters with difficult knowledge and different Others. In diagnosing different forms of ignorance, we can distinguish between the varieties that are culturally produced and disseminated for profit from those forms which might serve as impetus for investigation. (shrink)