Timothy Hsiao attempts to defend industrial animal farming by arguing that it is not inherently cruel. We raise three main objections to his defense. First, his argument rests on a misunderstanding of the nature of cruelty. Second, his conclusion, though technically true, is so weak as to be of virtually no moral significance or interest. Third, his contention that animals lack moral standing, and thus that mistreating them is wrong only insofar as it makes one more disposed to mistreat other (...) humans, is untenable on both philosophical and biological grounds. (shrink)

One potentially extremely fruitful use of the tools of corpus analysis in the philosophy of science is to help us understand disputed terrains within the sciences that we study. For philosophers of biology, for instance, few controversies are as heated as those over the concepts we use in taxonomy to classify the living world, with the definition of ‘species’ perhaps most fundamental among them. As many understandings of biodiversity, in turn, involve counting the number of species present in a given (...) area, these taxonomic concepts thus become crucially implicated in our efforts in conservation biology and our response to climate change. In this chapter, we present a corpus of taxonomic journal papers, and illustrate how it might be used to make progress in the history and philosophy of taxonomy. What parts of the biological world do taxonomists most often study? Are these areas of focus related to other methodological commitments, or perhaps to their underlying conceptual disagreement? Are species that are more important to conservation, or economic concerns, or more important to local cultures, more or less likely to be the target of biological study? Corpus-based methods, we argue, are uniquely powerful for approaching questions such as these, and we hope that the case we present can serve as a fruitful example for others considering their implementation. (shrink)

Various authors have recently expressed doubts about the public relevance of philosophy. These doubts target both academic philosophy in general and particular subfields of philosophy. This paper investigates whether these doubts are justified through two tests in which the lack of public relevance of a philosophical paper is operationalized as the degree to which that paper is isolated. Both tests suggest that academic philosophy in general is more isolated from the broader public than it should be, and confirm the hypothesis (...) that some subfields of philosophy are more isolated than others. We argue that this lack of public relevance is caused by the incentive structure of academic philosophy and discuss a range of individual-level and incentive-level solutions. (shrink)

In this thesis, I will consider various aspects of the contemporary free will debate from a consequentialist perspective. In chapter 1, I will endorse a particular theory of what matters in life and a certain view of what moral rightness consists in. In chapter 2, I will provide an outline of all the various freedoms that have been proposed as (parts of) accounts of free will and of all the various responsibilities that have been proposed as (parts of) accounts of (...) moral responsibility. In chapter 3, then, I will proceed to argue in favor of my first main thesis – that, of all the freedoms that have been proposed as (parts of) accounts of free will, all valuable freedoms are compatible with determinism, and that, of all the responsibilities that have been proposed as (parts of) accounts of moral responsibility, all valuable responsibilities are compatible with determinism (evaluative compatibilism). Finally, in chapter 4, I will argue in favor of my second main thesis – that, of all the freedoms that have been proposed as (parts of) accounts of free will, all valuable freedoms exist in the actual world and that, of all the responsibilities that have been proposed as (parts of) accounts of moral responsibility, all valuable responsibilities exist in our world, but that everyday and scientific observations do indicate that we have some valuable freedoms and responsibilities to a lesser degree than would be ideal (critical evaluative optimism). I do not expect to have convinced you, by the end of this thesis, that my ethical theories are the most intuitive ones; and neither do I expect to convince all of you that both (or either) of my main theses are (is) correct. What I do hope to convince you of, however, is that ethics is more important to the free will debate than many seem to think. For some ethical theories, the problem of free will simply does not have an edge. That is something we should all acknowledge. (shrink)

Timothy Hsiao argues that animals lack moral status because they lack the capacity for the sort of higher-level rationality required for membership in the moral community. Stijn Bruers and László Erdős have already raised a number of objections to this argument, to which Hsiao has replied with some success. But I think a stronger critique can be made. Here I raise further objections to three aspects of Hsiao's view: his conception of the moral community, his idea of root (...) capacities grounded in one's nature, and his explanation of why cruelty is wrong. I also argue that sentience is a more plausible candidate for the morally salient capacity than rationality. (shrink)