In this paper, we aim to show that a study of Gilbert Ryle’s work has much to contribute to the current debate between intellectualism and anti-intellectualism with respect to skill and know-how. According to Ryle, knowing how and skill are distinctive from and do not reduce to knowing that. What is often overlooked is that for Ryle this point is connected to the idea that the distinction between skill and mere habit is a category distinction, or a distinction in form. (...) Criticizing the reading of Ryle presented by Jason Stanley, we argue that once the formal nature of Ryle’s investigation is recognized it becomes clear that his dispositional account is not an instance of reductionist behaviorism, and that his regress argument has a broader target than Stanley appears to recognize. (shrink)

This article takes up the proposal that action and expression enable perceptual knowledge of other minds, a proposal that runs counter to a tradition of thinking that other minds are special in that they are essentially unobservable. I argue that even if we accept this proposal regarding perceptual knowledge, there is still a difference between knowing another person and knowing other things. I articulate this difference by pointing out that I can know another person by sharing knowledge with her. Such (...) sharing is expressed in the use of the second-person pronoun. Thus, I argue, other minds are indeed special as objects of knowledge, but not in the way the tradition has supposed. (shrink)

In the introduction to the special volume, Gilbert Ryle: Intelligence, Practice and Skill, Julia Tanney introduces the contributions of Michael Kremer, Stina Bäckström and Martin Gustafsson, and Will Small, each of which indicates concern about the appropriation of Ryle’s distinction between knowing-how and knowing-that in seminal work in contemporary epistemology. Expressing agreement with the authors that something has gone awry in these borrowings from Ryle, Tanney takes this criticism to a deeper level. She argues that the very notion of (...) content-bearing, causally-efficacious mental states, let alone representational states of knowledge-that or knowledge-how, embodies the very presuppositions that Ryle calls into question in his rejection of classical theories of meaning and his related warning of the type-errors involved in conflating rational and mechanistic explanation. That these mental posits are presupposed, unchallenged, in today’s debates make his arguments against intellectualism particularly difficult to discern. (shrink)

Outbreaks of novel influenza viruses are continually occurring on many places on our planet, with the ultimate and most extreme consequence being a full-scale pandemic. Modern communication technology is widely used for risk communication regarding recommended change in behavior patterns and other precautions in order to mitigate the transmission. However, the assumption and bias that modern communication technology constitutes the norm causes vulnerable groups to be at possible risk of systematic exclusion to correct and updated information. Through conducting a literature- (...) and case analysis, the aim of this study is to identify insufficient or inadequate risk communication efforts in South Korea and Vietnam during influenza outbreaks, especially with concern of vulnerable groups. Further, to analyze how national influenza preparedness plans observe or ignore these insufficiencies. Results show that vulnerable groups are explicitly recognized in the preparedness plan of Vietnam. However, the South Korean preparedness plan show a more homogenous approach. Both South Korea and Vietnam showed a broad variety of channels used in their risk communication strategies which could be positive in terms of a broad outreach to a heterogenous population, including vulnerable groups. Four key factors that moderate the outcomes of risk communication were identified: Channels, Messages, Transparency and Trust. (shrink)

Human nature has always been a foundational issue for philosophy. What does it mean to have a human nature? Is the concept the relic of a bygone age? What is the use of such a concept? What are the epistemic and ontological commitments people make when they use the concept? In What’s Left of Human Nature? Maria Kronfeldner offers a philosophical account of human nature that defends the concept against contemporary criticism. In particular, she takes on challenges related to (...) social misuse of the concept that dehumanizes those regarded as lacking human nature (the dehumanization challenge); the conflict between Darwinian thinking and essentialist concepts of human nature (the Darwinian challenge); and the consensus that evolution, heredity, and ontogenetic development results from nurture and nature. After answering each of these challenges, Kronfeldner presents a revisionist account of human nature that minimizes dehumanization and does not fall back on outdated biological ideas. Her account is post-essentialist because it eliminates the concept of an essence of being human; pluralist in that it argues that there are different things in the world that correspond to three different post-essentialist concepts of human nature; and interactive because it understands nature and nurture as interacting at the developmental, epigenetic, and evolutionary levels. On the basis of this, she introduces a dialectical concept of an ever-changing and “looping” human nature. Finally, noting the essentially contested character of the concept and the ambiguity and redundancy of the terminology, she wonders if we should simply eliminate the term “human nature” altogether. (shrink)

Interview with the author of "why We are in Need of Tails." Iguana Books, Toronto, Canada.

In 1969 Harry Frankfurt published his hugely influential paper 'Alternate Possibilities and Moral Responsibility' in which he claimed to present a counterexample to the so-called 'Principle of Alternate Possibilities' ('a person is morally responsible for what he has done only if he could have done otherwise'). The success of Frankfurt-style cases as counterexamples to the Principle has been much debated since. I present an objection to these cases that, in questioning their conceptual cogency, undercuts many of those debates. Such cases (...) all require a counterfactual mechanism that could cause an agent to perform an action that he cannot avoid performing. I argue that, given our concept of what it is for someone to act, this requirement is inconsistent. Frankfurt-style alleged counterexamples are cases where an agent is morally responsible for an action he performs even though, the claim goes, he could not have avoided performing that action. However, it has recently been argued, e.g. by John Fischer, that a counterexample to the Principle could be a 'Fischer-style case', i.e. a case where the agent can either perform the action or do nothing else. I argue that, although Fischer-style cases do not share the conceptual flaw common to all Frankfurt-style cases, they also fail as counterexamples to the Principle. The paper finishes with a brief discussion of the significance of the Principle of Alternate Possibilities. (shrink)

In this Chapter, Maria Kronfeldner discusses whether psychological essentialism is a necessary part of dehumanization. This involves different elements of essentialism, and a narrow and a broad way of conceptualizing psychological essentialism, the first akin to natural kind thinking, the second based on entitativity. She first presents authors that have connected essentialism with dehumanization. She then introduces the error theory of psychological essentialism regarding the category of the human, and distinguishes different elements of psychological essentialism. On that basis, Kronfeldner (...) connects historical, socio-psychological, and philosophical insights in order to show that although essentialism can act as a catalyst for dehumanization, it is not necessary for it. Examples relate to dehumanization in the context of colonialism and evolutionary thinking, to the history of dehumanizing women from Aristotle to 19th-century craniology, and to contemporary self-dehumanization and ‘lesser mind’ attribution. (shrink)

Readers are awaiting a new encounter with stories united under the common title Why We Are in Need of Tales. Let me remind you that these deep philosophical books were written by Maria daVenza Tillmanns, a professional philosopher dedicated to the study of philosophizing with children, who has gained valuable experience in this field. Maria’s books are inspired by her work with her students at El Toyon Elementary School in National City (California), with whom Maria held philosophy (...) with children classes for three years before COVID-19. With parental permission, the children provided their drawings, which are used as illustrations for the books. I read Why We Are in Need of Tales, Part III with great pleasure. The focus of this book is on making decisions, sometimes very hard decisions. In Part II, the focus is on dreams — hopes and wishes we have for life. This book looks at how we may best decide how to make those hopes and wishes come true. And the answer Huk and Tuk suggest is deceptively easy: by making decisions “with your eyes wide open.” (5, p. ix). The author of this excellent book managed to describe how to make decisions with your eyes wide open through the playful dialogue between Huk and Tuk. The books are written in dialogue so the reader immediately plunges into the context of a lively conversation. Dialogue not only sharpens attention, but also invites the reader to participate in the conversation. In this way, the reader becomes a listener at the same time. (shrink)

Important empirically informed proposals of virtue cultivation invoke techniques of goal pursuit. This paper argues that these techniques are effective in changing behavior due to the attention narrowing they bring about, and further show that such attention narrowing can threaten the appropriate exercise of phronetic-related capacities. When these phronetic-related capacities are threatened, two derivative problems arise: (1) One can end up acting in morally inappropriate ways, and (2) Even in cases where one performs the morally appropriate action, one nonetheless can (...) fail to notice and appreciate features of moral value. In light of these concerns, such techniques of goal pursuit – at least, by themselves – serve the most good for those who are merely trying to avoid vice, rather than cultivate virtue. And so, I suggest that such accounts of virtue cultivation are incomplete. I then go on to argue that these undesirable effects of attention narrowing brought about by these goal pursuit techniques may be ameliorated by also engaging in certain indirect modifications of cognition, particularly those which broaden attention. The suggestion, then, is that attention narrowing techniques of goal pursuit, along with attention broadening modifications, might best facilitate virtue cultivation when employed together. While the particulars of how we might best go about this are currently unclear, this paper ends by looking at empirical research on Open Monitoring Meditation as providing a hopeful option that might be further investigated. (shrink)

In English, discourse reference to time involves grammatical tenses interpreted as temporal anaphors. Recently, it has been argued that conditionals involve modal discourse anaphora expressed by a parallel grammatical system of anaphoric modals. Based on evidence from Kalaallisut, this paper argues that temporal and modal anaphora can be just as precise in a language that does not have either grammatical category. Instead, temporal anaphora directly targets eventualities of verbs, without mediating tenses, while modal anaphora involves anaphoric moods and/or attitudinal verbs.

Reasons can play a variety of roles in a variety of contexts. For instance, reasons can motivate and guide us in our actions (and omissions), in the sense that we often act in the light of reasons. And reasons can be grounds for beliefs, desires and emotions and can be used to evaluate, and sometimes to justify, all these. In addition, reasons are used in explanations: both in explanations of human actions, beliefs, desires, emotions, etc., and in explanations of a (...) wide range of phenomena involving all sorts of animate and inanimate substances. This diversity has encouraged the thought that the term 'reason' is ambiguous or has different senses in different contexts. Moreover, this view often goes hand in hand with the claim that reasons of these different kinds belong to different ontological categories: to facts (or something similar) in the case of normative/justifying reasons, and to mental states in the case of motivating/explanatory reasons. In this paper I shall explore some of the main roles that reasons play and, on that basis, I shall offer a classification of kinds of reasons. As will become clear, my classification of reasons is at odds with much of the literature in several respects: first, because of my views about how we should understand the claim that reasons are classified into different kinds; second, because of the kinds into which I think reasons should be classified; and, finally, because of the consequences I think this view has for the ontology of reasons. (shrink)

In this paper I propose a way of characterizing human agency in terms of the concept of a two‐way power. I outline this conception of agency, defend it against some objections, and briefly indicate how it relates to free agency and to moral praise‐ and blameworthiness.

Ignorance is often a perfectly good excuse. There are interesting debates about whether non-culpable factual ignorance and mistake subvert obligation, but little disagreement about whether non-culpable factual ignorance and mistake exculpate. What about agents who have all the relevant facts in view but fail to meet their obligations because they do not have the right moral beliefs? If their ignorance of their obligations derives from mistaken moral beliefs or from ignorance of the moral significance of the facts they have in (...) view, should they be excused for failing to meet their moral obligations? It is not obvious that they should. In this paper we argue that the best non-skeptical accounts of moral responsibility acknowledge that factual ignorance and mistake will diminish moral responsibility in a way that moral ignorance and mistake will not. That is because factual ignorance is often non-culpable so long as it meets certain merely procedural epistemic standards but the same is not true of moral ignorance. Our argument is that the assumption that it is gets the standards of culpability for moral ignorance wrong, and that the mistake is encouraged by the thought that culpability in general requires an instance of known wrongdoing: that acting wrongly requires de dicto unresponsiveness to one’s obligations at some stage. We deny this and conclude that, therefore, ignorance and mistaken belief are indeed often perfectly good excuses – but far less often than some philosophers claim. (shrink)

Mostraremos que el desacuerdo entre pesimistas y optimistas sobre la resolución racional de los desacuerdos profundos no se ubica en el nivel del contenido, de lo que están diciendo, sino en uno diferente. Para mostrar por qué es así, proponemos detenernos en el funcionamiento lógico-semántico del término clave en este desacuerdo: “racional”. Iniciaremos con el repaso de algunos argumentos que pesimistas y optimistas han esgrimido en su discusión, y comprobaremos la diferencia de estándares ya mencionada (sección 1); luego, nos detendremos (...) en las particularidades lógico-semánticas de “racional”, y explicitaremos lo que hacen los hablantes cuando realizan movidas lingüísticas con él (sección 2); y para finalizar, volveremos sobre el desacuerdo entre pesimistas y optimistas, y mostraremos por qué, a pesar de la diferencia, permanece como un desacuerdo genuino y es importante seguir inmiscuidos en esta discusión. El análisis lógico-semántico nos mostrará que “racional” no es usado para describir un estándar de racionalidad independiente de cualquier contexto, sino para expresar ciertas actitudes respecto de lo que decimos o hacemos. A pesar de la diferencia de estándares, pesimistas y optimistas siguen inmiscuidos en un desacuerdo genuino porque discrepan acerca de ciertas actitudes que hay que adoptar con respecto a, en este caso específico, los DP. (shrink)

Partee (1973) noted anaphoric parallels between English tenses and pronouns. Since then these parallels have been analyzed in terms of type-neutral principles of discourse anaphora. Recently, Stone (1997) extended the anaphoric parallel to English modals. In this paper I extend the story to languages of other types. This evidence also shows that centering parallels are even more detailed than previously recognized. Based on this evidence, I propose a semantic representation language (Logic of Change with Centered Worlds), in which the observed (...) parallels can be formally analyzed. (shrink)

Escribir hoy en día un libro sobre hermenéutica, que tal hermenéutica se refiera a la desarrollada por G. Gadamer en su conocido Verdad y método y que se pretenda añadir algo nuevo a lo mucho escrito sobre el tema parecería, a primera vista, empresa irrealizable. Que ambas pretensiones inspiren la sólida monografía de María G. Navarro —titulada Interpretar y argumentar— constituye empresa audaz y arriesgada, plena de coraje innovador, que provoca admiración, curiosidad e interés. Contra lo que pudiera parecer a (...) primera vista, el libro contiene un alto componente de originalidad y creatividad, debido a la estratagema metodoló-gica de que se sirve la autora. A saber, una hermenéutica in obliquo, estrategia consistente en interpretar a la hermenéutica gadameriana a través del prisma de la lógica de la argumentación. (shrink)

Creativity has often been declared, especially by philosophers, as the last frontier of science. The assumption is that it will defy explanation forever. I will defend two claims in order to oppose this assumption and to demystify creativity: (1) the perspective that creativity cannot be explained wrongly identifies creativity with what I shall call metaphysical freedom; (2) the Darwinian approach to creativity, a prominent naturalistic account of creativity, fails to give an explanation of creativity, because it confuses conceptual issues with (...) explanation. I will close with some remarks on the status and differences in some explanations available in contemporary cognitive science. (shrink)

Over the last four decades arguments for and against the claim that creative hypothesis formation is based on Darwinian ‘blind’ variation have been put forward. This paper offers a new and systematic route through this long-lasting debate. It distinguishes between undirected, random, and unjustified variation, to prevent widespread confusions regarding the meaning of undirected variation. These misunderstandings concern Lamarckism, equiprobability, developmental constraints, and creative hypothesis formation. The paper then introduces and develops the standard critique that creative hypothesis formation is guided (...) rather than blind, integrating developments from contemporary research on creativity. On that basis, I discuss three compatibility arguments that have been used to answer the critique. These arguments do not deny guided variation but insist that an important analogy exists nonetheless. These compatibility arguments all fail, even though they do so for different reasons: trivialisation, conceptual confusion, and lack of evidence respectively. Revisiting the debate in this manner not only allows us to see where exactly a ‘Darwinian’ account of creative hypothesis formation goes wrong, but also to see that the debate is not about factual issues, but about the interpretation of these factual issues in Darwinian terms. (shrink)

Maria Kronfeldner’s Preface and Introduction to the Routledge Handbook of Dehumanization maps the landscape of dehumanization studies. She starts with a brief portrayal of the history of the field. The systematically minded sections that follow guide the reader through the resulting rugged landscape represented in the Handbook’s contributions. Different realizations, levels, forms, and ontological contrasts of dehumanization are distinguished, followed by remarks on the variety of targets of dehumanization. A discussion on valence and emotional aspects is added. Causes, functions, (...) and consequences of dehumanization, and the prospects for reducing or undoing it, are introduced. The systematic overview closes with a discussion of some important theoretical complexities that arise in studying dehumanization. After these systematic sections, the scholarly work on dehumanization gets situated in the broader intellectual landscape of debates about the ‘human’ in the humanities and social sciences. The Introduction ends with some notes on scope, limitations, and intended readership of the Handbook. (shrink)

It is generally agreed that for blame to be appropriate the wrongdoer must be blameworthy. However, blameworthiness is not sufficient for appropriate blame. It has been argued that for blame to be appropriate the blamer must have standing to blame. Philosophers writing on the topic have distinguished several considerations that might defeat someone’s standing to blame. This paper examines the underexplored consideration of how personal relationships can influence who has the standing to express blame. We seem to assume that if (...) we do not stand in the right relation to the wrongdoer, it is not our business to blame them. I identify three challenges to this view. First, we do not know what is wrong with meddling (whether it is morally or prudentially wrong). Second, there are cases where we have no close relation to the wrongdoer, but where we seem to have standing nonetheless – murder and other serious moral offences are examples of this. Third, we don’t seem to have a clear conception of what ‘standing’ means, and this makes it hard to see how discussion on standing can help us determine the propriety of blame. This paper defends the notion of standing as a propriety condition on blame in cases of meddling. I argue that personal relationships influence who has the standing to blame through constitution of relationship-specific norms; and that the role these norms play in developing and regulating our relationships can explain why meddlesome blame is morally wrong. (shrink)

Data involving epistemic modals suggest that some classically valid argument forms, such as _reductio_, are invalid in natural language reasoning as they lead to modal collapses. We adduce further data showing that the classical argument forms governing the existential quantifier are similarly defective, as they lead to a _de re–de dicto_ collapse. We observe a similar problem for disjunction. But if the classical argument forms for negation, disjunction and existential quantification are invalid, what are the correct forms that govern the (...) use of these items? Our diagnosis is that epistemic modals interfere with hypothetical reasoning. We present a modal first-order logic and model theory that characterizes hypothetical reasoning with epistemic modals in a principled manner. One upshot is a sound and complete natural deduction system for reasoning with epistemic modals in first-order logic. (shrink)

The Eskimo language Kalaallisut (alias West Greenlandic) has traditionally been described as having a rich tense system, with three future tenses (Kleinschmidt 1851, Bergsland 1955, Fortescue 1984) and possibly four past tenses (Fortescue 1984). Recently however, Shaer (2003) has challenged these traditional claims, arguing that Kalaallisut is in fact tenseless.

This paper advances the view that the history of philosophy is both a kind of history and a kind of philosophy. Through a discussion of some examples from epistemology, metaphysics, and the historiography of philosophy, it explores the benefit to philosophy of a deep and broad engagement with its history. It comes to the conclusion that doing history of philosophy is a way to think outside the box of the current philosophical orthodoxies. Somewhat paradoxically, far from imprisoning its students in (...) outdated and crystallized views, the history of philosophy trains the mind to think differently and alternatively about the fundamental problems of philosophy. It keeps us alert to the fact that latest is not always best, and that a genuinely new perspective often means embracing and developing an old insight. The upshot is that the study of the history of philosophy has an innovative and subversive potential, and that philosophy has a great deal to gain from a long, broad, and deep conversation with its history. (shrink)

This paper focuses on negative exemplarity-related emotions (NEREs) and on their educational implications. In this paper, we will first argue for the nonexpendability of negative emotions broadly conceived (section 2) by defending their instrumental and intrinsic role in a good and flourishing life. In section 3, we will make the claim more specific by focusing on the narrower domain of NEREs and argue for their moral and educational significance by evaluating whether they fit the arguments provided in the previous section. (...) In section 4, we will propose three educational strategies to foster NEREs’ positive moral role. In conclusion, we will point out that an exemplarist approach to character education would greatly benefit from a more fine-grained account of the emotions involved in the educational process and from a broader perspective on which of these emotions should be taken as valuable for educational purposes. (shrink)

This paper aims to show that a proper understanding of what Leibniz meant by “hypercategorematic infinite” sheds light on some fundamental aspects of his conceptions of God and of the relationship between God and created simple substances or monads. After revisiting Leibniz’s distinction between (i) syncategorematic infinite, (ii) categorematic infinite, and (iii) actual infinite, I examine his claim that the hypercategorematic infinite is “God himself” in conjunction with other key statements about God. I then discuss the issue of whether the (...) hypercategorematic infinite is a “whole”, comparing the four kinds of infinite outlined by Leibniz in 1706 with the three degrees of infinity outlined in 1676. In the last section, I discuss the relationship between the hypercategorematic infinite and created simple substances. I conclude that, for Leibniz, only a being beyond all determinations but eminently embracing all determinations can enjoy the pure positivity of what is truly infinite while constituting the ontological grounding of all things. (shrink)

Natural languages exhibit a great variety of grammatical paradigms. For instance, in English verbs are grammatically marked for tense, whereas in the tenseless Eskimo-Aleut language Kalaallisut they are marked for illocutionary mood. Although time is a universal dimension of the human experience and speaking is part of that experience, some languages encode reference to time without any grammatical tense morphology, or reference to speech acts without any illocutionary mood morphology. Nevertheless, different grammatical systems are semantically parallel in certain respects. Specifically, (...) I propose that English tenses form a temporal centering system, which monitors and updates topic times, whereas Kalaallisut moods form a modal centering system, which monitors and updates modal discourse referents. To formalize these centering parallels I define a dynamic logic that represents not only changing information but also changing focus of attention in discourse (Update with Centering, formalizing Grosz et al 1995). Different languages can be translated into this typed logic by directly compositional universal rules of Combinatory Categorial Grammar (CCG) The resulting centering theory of tense and illocutionary mood draws semantic parallels across different grammatical systems. The centering generalizations span the extremes of the typological spectrum, so they are likely to be universal. In addition, the theory accounts for the translation equivalence of tense and illocutionary mood in a given utterance context. Following Stalnaker (1978) I assume that the very act of speaking up has a ‘commonplace effect’ on the context. It focuses attention on the speech act and thereby introduces default modal and temporal topics. These universal defaults complement language-specific grammars, e.g. English tenses and Kalaallisut moods. In a given utterance context the universal discourse-initial defaults plus language-specific grammatical marking may add up to the same truth conditions.. (shrink)

This chapter discusses the topics of trust and expertise from the perspective of political epistemology. In particular, it addresses four main questions: (§1) How should we characterise experts and their expertise? (§2) How can non-experts recognize a reliable expert? (§3) What does it take for non-experts to trust experts? (§4) What problems impede trust in experts?

Статья посвящена обоснованию смены парадиг- мы в философии для детей, а именно тому, что философия для детей сама может привнести в академическую философию, а не наоборот. Сме- на парадигмы связана с раскрытием категории «отношение» (М. Бубер, Д. Бом). Это априорное отношение к миру формирует основу для инту- итивного знания о нем, поскольку интуитивное мышление исходит из полного участия человека в «переживаемом отношении» с бытием. Вместо акцентирования внимания на том, как можно развить у детей навыки критического мышления посредством абстрактного мышления, необхо- (...) димо сосредоточиться на неявном, конкретном мыслительном процессе, поскольку именно он лежит в основе мышления. (shrink)

This paper introduces a framework for direct surface composition by online update. The surface string is interpreted as is, with each morpheme in turn updating the input state of information and attention. A formal representation language, Logic of Centering, is defined and some crosslinguistic constraints on lexical meanings and compositional operations are formulated.

Enjoying great popularity in decision theory, epistemology, and philosophy of science, Bayesianism as understood here is fundamentally concerned with epistemically ideal rationality. It assumes a tight connection between evidential probability and ideally rational credence, and usually interprets evidential probability in terms of such credence. Timothy Williamson challenges Bayesianism by arguing that evidential probabilities cannot be adequately interpreted as the credences of an ideal agent. From this and his assumption that evidential probabilities cannot be interpreted as the actual credences of human (...) agents either, he concludes that no interpretation of evidential probabilities in terms of credence is adequate. I argue to the contrary. My overarching aim is to show on behalf of Bayesians how one can still interpret evidential probabilities in terms of ideally rational credence and how one can maintain a tight connection between evidential probabilities and ideally rational credence even if the former cannot be interpreted in terms of the latter. By achieving this aim I illuminate the limits and prospects of Bayesianism. (shrink)

Rooth & Partee (1982) and Rooth (1985) have shown that the English-specific rule-by-rule system of PTQ can be factored out into function application plus two transformations for resolving type mismatch (type lifting and variable binding). Building on these insights, this article proposes a universal system for type-driven translation, by adding two more innovations: local type determination for gaps (generalizing Montague 1973) and a set of semantic filters (extending Cooper 1983). This system, dubbed Cross-Linguistic Semantics (XLS), is shown to account for (...) various phenomena — including scope relations in English and Greenlandic Eskimo, internally headed relative clauses in Lakhota, serial verbs in Yoruba and VP ellipsis in English. (shrink)

Proprioception is usually used in reference to body movement and the self-perception of body movement. Proprius in Latin means “one’s own,” or “self.” It refers to the physical knowledge acquired, say, in the process of doing a particular activity, such as riding a bicycle, for instance. You can be told how to ride a bicycle, and this may be of some help. But in the end, it’s the physical knowledge and not the mere theoretical knowledge that enables you to ride (...) your bike. David Bohm, a world-renowned theoretical physicist, applied this notion of proprioception to the movement of thought, the process of thought. In On Dialogue, he contends that thinking can become aware of its own movement and aware of itself in action: -/- “Proprioception” is a technical term – you could also say “self-perception of thought,” “self-awareness of thought,” or “thought is aware of itself in action.” Whatever terms we use, I am saying: thought should be able to perceive its own movement, be aware of its own movement. In the process of thought there should be the awareness of that movement, of the intention to think, and of the result which the thinking produces. -/- This opens the door to an understanding of thinking as a process like any other physical process, such as riding a bicycle. We usually think of thinking as an abstract process – one of learning abstract knowledge and how to apply that knowledge. And this is what we are primarily taught in school. Unfortunately, some methods used in doing philosophy with children focus too much on strictly developing abstract critical thinking skills. -/- In doing philosophy with children, I am interested in focusing on the process of thinking in the process of thinking. In this way, it is also different from metacognition, which tends to focus on the ability to self-correct in response to the self-assessment toward the completion of a task. (shrink)

This paper seeks a better understanding of the elements of practical reasoning: premises and conclusion. It argues that the premises of practical reasoning do not normally include statements such as ‘I want to ϕ’; that the reasoning in practical reasoning is the same as in theoretical reasoning and that what makes it practical is, first, that the point of the relevant reasoning is given by the goal that the reasoner seeks to realize by means of that reasoning and the subsequent (...) action; second, that the premises of such reasoning show the goodness of the action to be undertaken; third, that the conclusions of such reasoning may be actions or decisions, that can be accompanied by expressions of intention, either in action, or for the future; and that these are justified, and might be contradicted, in ways that are not only peculiar to them (i.e. in ways that diverge from those found in theoretical reasoning), but are distinctively practical, in that they involve reference to reasons for acting and to expressions of intention, respectively.1. (shrink)

Geschlecht und Gewalt, das Thema dieses Bandes, betrifft nicht nur die Frage nach den Charakteristika und Ursachen sexueller Aggression, sondern auch die Frage nach angeblichen geschlechtsspezifischen Formen der Aggression. Der vorliegende Beitrag befasst sich mit beidem und diskutiert sie als Teil von begrifflichen Ausweitungen der Kampfzone, d.h. der Erweiterungen des Aggressionsbegriffs im Verlauf der wissenschaftlichen Aggressionsforschung der zweiten Hälfte des 20. Jahrhunderts. Der Beitrag zeigt unter Anderem: was als Aggression wahrgenommen wird und in der Wissenschaft als solche gezählt wird, verändert (...) sich mit der Gesellschaft. Dabei wird aus epistemologischer bzw. wissenschaftsphilosophischer Perspektive gezeigt, wie sich rassistische, Status-, und Geschlechtsstereotype auf begriffliche Entscheidungen in wissenschaftlicher Forschung auswirken und somit die wissenschaftliche Arbeit am Begriff beeinflussen können. (shrink)

It has long been recognized that temporal anaphora in French and English depends on the aspectual distinction between events and states. For example, temporal location as well as temporal update depends on the aspectual type. This paper presents a general theory of aspect-based temporal anaphora, which extends from languages with grammatical tenses (like French and English) to tenseless languages (e.g. Kalaallisut). This theory also extends to additional aspect-dependent phenomena and to non-atomic aspectual types, processes and habits, which license anaphora to (...) proper atomic parts (cf. nominal pluralities and kinds). (shrink)

Thinking of problems of aesthetics has a long and strong tradition in Austrian Philosophy. It starts with Bernard Bolzano (1781-1848); it is famously represented by the critic and musicologist Eduard Hanslick (1825-1904); and it is continued within the school of Alexius Meinong (1853-1920), in particular by Christian von Ehrenfels (1859-1932) and Stephan Witasek (1870-1915). Nowadays the aesthetic writings of Bolzano, Ehrenfels, and Witasek are hardly known, particularly not in the Anglo-Saxon world. Austrian aesthetics is surely less known than Austrian contributions (...) to other philosophical disciplines, like ontology, epistemology or philosophy of science. One of the aims of this paper is to show that this is both regrettable and unjustified for the following reasons: Austrian aestheticians have dealt with a number of problems (mainly concerning the foundations of aesthetics) that are salient until today; in terms of subtlety and depth as well as exactness and originality, in general, they easily stand comparison with today's analytic aesthetics; and many of there views and arguments are still worthy of consideration. In this paper, the focus is on a number of hardly known Austrian contributions to aesthetics. These contributions concern the following, partly interrelated, central problems of philosophical aesthetics: i. The problem of the definition of beauty (What is beauty? What does it mean to say of an object that it is beautiful?) ii. The problem of the ontological status of works of art (What kinds of objects are works of art?) iii. The problem of the objectivity of aesthetic values (Do we claim objective validity for aesthetic value judgements, and if so, is this claim justified?) The answers of Bolzano, Meinong, Witasek and Ehrenfels to these questions will be considered. (shrink)

This paper focuses on creating a paradigm shift; looking at how philosophy for and with children can inform philosophy, instead of having philosophy inform philosophy for and with children. My work in doing philosophy with children has shown me the limitations to trying to understand their way of doing philosophy through the lens of how adults understand philosophy and the influence western philosophy has had on the perception of what kids do when they are involved in philosophical group discussions. The (...) paradigm shift is relationally-based and for this I include the work of Martin Buber and David Bohm. Instead of looking at how we can develop critical thinking skills in children through developing their abstract thinking, I am interested in looking at what Bohm calls the tacit, concrete process of thinking. It’s the thinking that underlies thinking, so to speak. It’s the act of thinking underlying the abstract thinking we usually associate with thinking. In doing philosophy with children, I am interested in focusing on the process of thinking in the process of thinking. (shrink)

Once upon a time, Aesop says, there was a donkey who wanted to be a pet dog. The pet dog was given many treats by the master and the household servants, and the donkey was envious of him. Hence, the donkey began emulating the pet dog. What happened next? The story ends up with the donkey beaten senseless, chased off to the stables, exhausted and barely alive. Who is to blame for the poor donkey’s unfortunate fate? Well, there could be (...) disagreement upon this, but we think emulation is to blame. And it’s on the kinds of envy-related emulation that we focus in this chapter. More analytically, we aim at vindicating the role of envy for moral exemplars within an exemplarist character educational framework. In the first section, we recall the central tenets of an exemplarist account of moral progress, and highlight how negative emotions, in general, have suffered a bad press within character education, with exemplarism being no exception. Then we provide a brief outline of standard strategies of defending envy by appealing to useful taxonomies of envy (e.g., Taylor 1988; Protasi 2016; Fussi 2018). After that, we put forward our 'Donkey Objection' by recalling Aesop’s fable on "foolish imitation", so as to show that when envy triggers mere emulation, it can bear devastating effects such as conformism and a lack of self-worth and personal integrity. In response to this objection, we bring into play a distinction between two rival forms of imitation—emulation and inspiration—and we coin the label of "inspired envy" for those forms of imitation by inspiration triggered by envy that lead to self-improvement avoiding morally detrimental consequences. (shrink)

We analyze Case in terms of independent constraints on syntactic structures — namely, the Projection Principle (inherent Case), the ECP (marked structural Case), and the theory of extended projections (the nominative, a Caseless nominal projection). The resulting theory accounts for (1) the government constraint on Case assignment, (2) all major Case systems (accusative, ergative, active, three-way, and split), (3) Case alternations (passive, antipassive, and ECM), and (4) the Case of nominal possessors. Structural Case may correlate with pronominal agreement because the (...) former can, and the latter must, involve antecedent-government by a functional head. However, neither phenomenon implies the other. (shrink)

Several studies have shown that people are more likely to attribute intentionality and blame to agents who perform actions that have harmful consequences. This kind of bias has problematic implications for jury decisions because it predicts that judgment in juries will malfunction if an action has a blameworthy effect. Most of these studies include in their design a vignette in which it is clear that agents have foreknowledge of the effects of their actions. This kind of design fails to replicate (...) trial situations where, in most cases, it is impossible to know with certainty whether agents have foreknowledge of the effects of their actions. In the present study, we adopt an alternative design that includes vignettes in which there is no direct evidence of foreknowledge to investigate the relationship between intentionality and blame in actions that have harmful and helpful effects. We find that people are still more likely to attribute intentionality to actions that produce harmful effects than actions that produce good effects. However, we find that people tend to attribute more blame when they have direct evidence of foreknowledge than when presented with an alternative design that does not include foreknowledge. Results indicate the relevant role that evidence of foreknowledge plays in experimental designs that study blame attribution. (shrink)

In this article, the hypothesis according to which the institutional change is determined by the mobilization of social capital is exposed. It is analysed what consequences derived from this fact in relation to the processes of deinstitutionalization of the policy. It proposes an interpretation of academically relevant results about the meaning of the term ‘deinstitutionalization’, explains some of the most important antecedents on institutional theory and, fially, proposes some fundamental ideas to advance the philosophical reflction about the so-called new institutionalism.

This paper explores the development of Leibniz’s metaphysics of the Incarnation in the context of his philosophy. In particular it asks to what extent Leibniz’s repeated endorsement of the traditional analogy between the union in humankind of soul (mind) and body, and the union in Christ of divine and human natures, could be accommodated by his more general metaphysical doctrines. Such an investigation highlights some of the deepest commitments in Leibniz’s theory of substance as well as detect in it some (...) unresolved tensions. The paper comes to the conclusion that puzzling points of Leibniz’s metaphysics of the Incarnation, rather than being problems specific to his theology, uncover tensions in his theory of substance as such – tensions converging on the vexed question of whether there can or cannot be genuine corporeal substances in Leibniz’s mature philosophy. (shrink)

The central claim of this paper is that surface-faithful word-by-word update is feasible and desirable, even in languages where word order is supposedly free. As a first step, in sections 1 and 2, I review an argument from Bittner 2001a that semantic composition is not a static process, as in PTQ, but rather a species of anaphoric bridging. But in that case the context-setting role of word order should extend from cross-sentential discourse anaphora to sentence-internal anaphoric composition. This can be (...) spelled out as a two-part hypothesis. First, in all languages anaphoric composition derives incremental updates based on the topological order rather than the syntactic hierarchy. And secondly, rigid vs. free word order is simply rigid vs. free mapping from syntax to topology. To formalize this hypothesis, I first present, in section 3, Sevensorted Logic of Change with Centering. This makes it possible, in section 4, to articulate a system of constraints on basic meanings in Kalaallisut — a polysynthetic language with free word order, ideally suited to test the hypothesis of incremental update. The key assumptions about topology as the input to anaphoric composition are spelled out in section 5, which concludes the development of a general formal framework. This formal framework then serves, in sections 6 through 8, t o explicate topologically based incremental updates for increasingly more complex samples of an actual Kalaallisut text. This reveals ubiquitous patterns of prominence-guided anaphora, in all semantic domains, t o increasingly more complex types of discourse referents. These anaphoric patterns show that the context-setting role of word order indeed does extend from discourse to word-to-word anaphora. And this, in turn, strongly supports the hypothesis of topologically based anaphoric composition. Finally, in section 9 I adduce evidence from English that this hypothesis also holds for languages with rigid word order, albeit the fixed mapping keeps the topology close to the syntax. I conclude that both free and rigid word orders receive a natural account if semantic composition is viewed as topologically based anaphoric bridging.. (shrink)

In the face of causal complexity, scientists reconstitute phenomena in order to arrive at a more simplified and partial picture that ignores most of the 'bigger picture.' This paper will distinguish between two modes of reconstituting phenomena: one moving down to a level of greater decomposition (toward organizational parts of the original phenomenon), and one moving up to a level of greater abstraction (toward different differences regarding the phenomenon). The first aim of the paper is to illustrate that phenomena are (...) moving targets, i.e., they are not fixed once and for all, but are adapted, if necessary, on the basis of the preferred perspective adopted for pragmatic reasons. The second aim is to analyze in detail the second mode of reconstituting phenomena. This includes an exposition of the kind of pragmatic-pluralistic picture resulting from the fact that phenomena are reconstituted by a move up to a level of greater abstraction. (shrink)

The current “exemplarist turn” within virtue ethics is increasingly shedding light on the importance of exemplars both as enabling one to identify the virtues and for the importance they bear for orienting one’s conduct, as well as for educating the novice. However, even if categorizations of exemplars have already been proposed, there seems to be a lack of discussion on the kind of imitation different exemplars are supposed to elicit. In order to offer a preliminary answer to this question, in (...) this paper I present three paths to flourishing via imitation of exemplary individuals: The Platonic, the Stoic, and the Aristotelian. Then, I sketch an attempt to reconcile these models. In conclusion, I suggest that, when it comes to education, this reconciliation becomes necessary. Along these lines, I recommend that a multi-step educational program is elaborated. (shrink)

This paper argues that the so-called ‘paradox’ of dehumanization is a mirage arising from misplaced abstraction. The alleged ‘paradox’ is taken as a challenge that arises from a skeptical stance. After reviewing the history of that skeptical stance, it is reconstructed as an argument with two premises. With the help of an epistemologically structured but pluralistic frame it is then shown how the two premises of the Skeptic’s argument can both be debunked. As part of that it emerges that there (...) are a couple of ways how dehumanization can be realized, and one such realization can be sufficient for affirming the reality of dehumanization for a specific case. (shrink)

This paper investigates civility from an Aristotelian perspective and has two objectives. The first is to offer a novel account of this virtue based on Aristotle’s remarks about civic friendship. The proposed account distinguishes two main components of civility—civic benevolence and civil deliberation—and shows how Aristotle’s insights can speak to the needs of our communities today. The notion of civil deliberation is then unpacked into three main dimensions: motivational, inquiry-related, and ethical. The second objective is to illustrate how the post-truth (...) condition—in particular, the spread of misinformation typical of the digital environments we inhabit—obstructs our capacity to cultivate the virtue of civility by impairing every component of civil deliberation. The paper hopes to direct virtue theorists’ attention to the need to foster civic virtues as a means of counteracting the negative aspects of the post-truth age. (shrink)