Some actions we perform “just like that” without taking a means, e.g., raising your arm or wiggling your finger. Other actions—the nonbasic actions—we perform by taking a means, e.g., voting by raising your arm or illuminating a room by flipping a switch. A nearly ubiquitous view about nonbasic action is that one's means to a nonbasic action constitutes the nonbasic action, as raising your arm constitutes voting or flipping a switch constitutes illuminating a room. In this paper, I challenge this (...) view. I argue that one's means to a nonbasic action can cause rather than constitute it. In the process, we gain a clearer understanding of the scope of our agency—one that includes mental actions such as judgment and decision—and the pluralistic nature of basic features of action including control, purposefulness, and agent participation. (shrink)

There is a well-known equivalence between avoiding accuracy dominance and having probabilistically coherent credences (see, e.g., de Finetti 1974, Joyce 2009, Predd et al. 2009, Pettigrew 2016). However, this equivalence has been established only when the set of propositions on which credence functions are defined is finite. In this paper, I establish connections between accuracy dominance and coherence when credence functions are defined on an infinite set of propositions. In particular, I establish the necessary results to extend the classic accuracy (...) argument for probabilism to certain classes of infinite sets of propositions including countably infinite partitions. (shrink)

One of the central problems in the philosophy of action is to spell out the distinction between action and what merely happens, e.g., a wink versus an eye twitch. This essay proposes a theory of action offering an account of this distinction. The central claim of the theory is that action is movement that is controlled by the mover, where movement is understood capaciously and control is characterized by a trio of conditions consisting of an aim condition, a modal condition, (...) and an explanatory condition. Importantly, being controlled is shown to be a determinable property of movements, and its determination dimensions are isolated. Paired with the claim that action is movement that is controlled by the mover, this account of control as a determinable illuminates the diversity within the category of action. (shrink)

Intentional action is often accompanied by knowledge of what one is doing—knowledge which appears non-observational and non-inferential. G.E.M. Anscombe defends the stronger claim that intentional action always comes with such knowledge. Among those who follow Anscombe, some have altered the features, content, or species of the knowledge claimed to necessarily accompany intentional action. In this paper, I argue that there is no knowledge condition on intentional action, no matter the assumed features, content, or species of the knowledge. Further, rather than (...) follow the usual methodology in this debate of arguing by counterexample, I present an argument that explains why we continue to find counterexamples: intentional action and knowledge are regulated by thresholds under distinct pressures; in particular, the threshold of control regulating intentional action is disparately influenced by the role of intentional action in practical normativity. (shrink)

In this paper, I introduce the notion of ‘philosophy moves’: prominent tropes featured in contemporary academic philosophy. Moves are more than patterns—they are tools for advancing and enriching philosophical debates. By recognizing these patterns in the philosophical literature, we collect an ensemble of moves for deployment in novel contexts, each with the potential to forge new paths of philosophical investigation through a given topic. The moves featured in this paper are constructive and progressive, with the potential to push past stalemates (...) and open a wider conceptual landscape. Following a presentation of five exemplars taken from the philosophy of biology literature, I show how different moves could be made within a current interdisciplinary debate. Overall, I aim to demonstrate that recognizing these patterns is insightful pedagogically and potentially useful when used as part of one’s philosophical methodology. (shrink)

According to subjectivism about ill-being, the token states of affairs that are basically bad for you must be suitably connected, under the proper conditions, to your negative attitudes. This article explores the prospects for this family of theories and addresses some of its challenges. This article (i) shows that subjectivism about ill-being can be derived from a more general doctrine that requires a negatively valenced relationship between any welfare subject and the token states that are of basic harm to that (...) subject and (ii) responds to some objections, including the objection that subjectivists about ill-being cannot plausibly explain the badness of pain. (shrink)

Judgment subjectivism is the view that x is good for S if and only if, because, and to the extent that S believes, under the proper conditions, that x is good for S. In this paper, I offer three related arguments against the theory. The arguments are about what judgment subjectivism implies about the well-being of welfare nihilists, people who believe there are no welfare properties, or at least that none are instantiated. I maintain that welfare nihilists can be benefited (...) and harmed. Judgment subjectivism is implausible because it implies otherwise. (shrink)

Both proponents and critics of the desire theory of welfare have narrowly focused on the positive side of the theory while virtually ignoring its negative side. On the positive side, the desire theorist says that getting what you want is good for you. But what should the desire theorist say is bad for you? A common and plausible-sounding answer is that if getting what you want is good for you, then surely not getting what you want is bad for you. (...) I argue that this answer is a mistake that would commit desire theorists to a claim that is implausible by their own lights, namely that a state of affairs could be bad for you even if you were not at all bothered by it. The desire theorist should instead say that getting what you are averse to is bad for you. If desire satisfaction is good for you, then aversion satisfaction, not desire frustration, is bad for you. (shrink)

According to internalism about prudential value, the token states of affairs that are basically good for you must be suitably connected, under the proper conditions, to your positive attitudes. It is commonly thought that any theory of welfare that implies internalism is guaranteed to respect the alienation constraint, the doctrine that you cannot be alienated from that which is basically good for you. The assumption is that because internalism requires a necessary connection between a subject’s positive attitudes and each state (...) of basic benefit to that subject, theories that imply internalism will only postulate goods that resonate with the subject. In this paper, I show that extant formulations of internalism do not have this desirable feature. The central defect of traditional formulations is that they do not respect an important but overlooked truth about alienation: namely, that even if a state of affairs is suitably connected to your positive attitudes, your negative attitudes can nonetheless render you alienated from it. By taking into account the relevance of the negative attitudes, I propose the new internalism—the view that x is basically good for you only if you have a net positive attitude towards it—as a way to advance our thinking about what is required to avoid alienating theories of welfare. (shrink)

Robust metanormative realists think that there are irreducibly normative, metaphysically heavy normative facts. One might wonder how we could be epistemically justified in believing that such facts exist. In this paper, I offer an answer to this question: one’s belief in the existence of robustly real normative facts is epistemically justified because so believing is indispensable to being a successful inquirer for creatures like us. The argument builds on Enoch's (2007, 2011) deliberative indispensability argument for Robust Realism but avoids relying (...) on an overly pragmatic account of the sources of basic epistemic justification. Instead, I suggest that the sources of basic epistemic justification are those belief-forming methods which are indispensable for zetetically indispensable projects, that is, projects which are constitutive of being a successful inquirer for embodied, agential creatures like ourselves. (shrink)

Philosophers sometimes refer to ‘moves’ made in the context of a philosophical debate. Once familiar with these recognizable tropes, we then possess them as tools – a suite of possible moves to make in novel contexts. In this paper, I outline three such philosophy moves, then demonstrate how moves can be combined. Examples of moves and some combinations feature throughout the paper.

Autism Spectrum Disorder is a diagnosis applicable to a vast range of presentations. However, there are disadvantages to theorizing and communicating about autism as a single spectrum. This paper suggests an alternative or supplementary multi-dimensional approach for diagnosticians and educators – an approach that more accurately reflects our understanding of autism.

“Dysbiosis” is a common but vague term featured in the microbiome literature, often invoked to indicate some kind of imbalance among microbiota. There is no agreement on how to define or even characterize dysbiotic microbiomes. Building on the work of Morar and Bohannan, who explore five interpretations of “microbiome,” I offer a short supplemental analysis of what plausibly counts as “dysbiosis” according to each of the five distinct conceptions. My aim is to provide a more nuanced basis for interpreting claims, (...) primarily and most generally; and more specifically, provide a basis for those advancing pluralist or eliminativist arguments. (shrink)

In this open access book, Timothy Aylsworth and Clinton Castro draw on the deep well of Kantian ethics to argue that we have moral duties, both to ourselves and to others, to protect our autonomy from the threat posed by the problematic use of technology. The problematic use of technologies like smartphones threatens our autonomy in a variety of ways, and critics have only begun to appreciate the vast scope of this problem. In the last decade, we have seen (...) a flurry of books making “self-help” arguments about how we could live happier, more fulfilling lives if we were less addicted to our phones. But none of these authors see this issue as one involving a moral duty to protect our autonomy. (shrink)

The most recent versions of official psychiatric diagnostic guidelines include a new addition: Prolonged Grief Disorder (PGD). PGD is controversial due to concerns about harmful looping effects. Some opponents of PGD’s inclusion in the DSM worry that the diagnosis may pathologize normal human experiences and alienate grievers from their grief. This paper argues that these concerns are less troubling than they initially appear (in part because they assume an unhelpful, and conceptually optional, background understanding of health conditions as pathologies) and (...) calls attention to overlooked beneficial looping effects that might be achieved by medicalizing (some) experiences of grief. (shrink)

In this paper we discuss how Causal Decision Theory should be modified to handle a class of problematic cases involving deterministic laws. Causal Decision Theory, as it stands, is problematically biased against your endorsing deterministic propositions (for example it tells you to deny Newtonian physics, regardless of how confident you are of its truth). Our response is that this is not a problem for Causal Decision Theory per se, but arises because of the standard method for assessing the truth of (...) certain counterfactuals. The truth of deterministic laws is `modally fragile' on the standard semantics for counterfactuals: if determinism is true and you were to do otherwise, the laws would be different. We provide two ways of avoiding this problem: 1) supplement the standard semantics for counterfactuals with impossible worlds, or 2) introduce rigid designators into the description of problematic decision situations. We argue that both of these approaches are well-motivated and can be readily incorporated into Lewisian Causal Decision Theory. (shrink)

We argue that students have moral reasons to refrain from using chatbots such as ChatGPT to write certain papers. We begin by showing why many putative reasons to refrain from using chatbots fail to generate compelling arguments against their use in the construction of these papers. Many of these reasons rest on implausible principles, hollowed out conceptions of education, or impoverished accounts of human agency. They also overextend to cases where it is permissible to rely on a machine for something (...) that once required human cognition. We then give our account: you have a moral obligation to respect your own humanity (i.e., your capacity to set and pursue your own ends), and the process of writing a humanities paper is important for the cultivation of your humanity. We conclude by considering objections and offering replies. In the end, we argue that the moral reasons students have to refrain from using chatbots depend crucially on instructors’ ability to make writing assignments worthwhile. This relies on instructors having the right kind of institutional support, which sheds light on implications that this duty has for administrators, legislators, and the general public. (shrink)

The harms associated with wireless mobile devices (e.g. smartphones) are well documented. They have been linked to anxiety, depression, diminished attention span, sleep disturbance, and decreased relationship satisfaction. Perhaps what is most worrying from a moral perspective, however, is the effect these devices can have on our autonomy. In this article, we argue that there is an obligation to foster and safeguard autonomy in ourselves, and we suggest that wireless mobile devices pose a serious threat to our capacity to fulfill (...) this obligation. We defend the existence of an imperfect duty to be a ‘digital minimalist’. That is, we have a moral obligation to be intentional about how and to what extent we use these devices. The empirical findings already justify prudential reasons in favor of digital minimalism, but the moral duty is distinct from and independent of prudential considerations. (shrink)

In this paper, we consider recent attempts to metaphysically explain agentive modality in terms of conditionals. We suggest that the best recent accounts face counterexamples, and more worryingly, they take some agentive modality for granted. In particular, the ability to perform basic actions features as a primitive in these theories. While it is perfectly acceptable for a semantics of agentive modal claims to take some modality for granted in getting the extension of action claims correct, a metaphysical explanation of agentive (...) modality cannot, at least not in the way that conditional approaches to agentive modality do. We argue that this problem was present even in the classical conditional analysis. By a pessimistic induction, we suggest that, probably, no conditional approach to agentive modality will succeed. (shrink)

Critics of persuasive advertising argue that it undermines the autonomy of consumers by manipulating their desires in morally problematic ways. My aim is this paper is to refine that argument by employing a conception of autonomy that is not at odds with certain forms of manipulation. I argue that the charge of manipulation is not sufficient for condemning persuasive advertising. On my view, manipulation of an agent’s desires through advertising is justifiable in cases where the agent accepts the process through (...) which the desires were developed. I show how the standard manipulation objection proves too much as it would also condemn cases of that kind. I argue that this distinction is especially important when we consider the implications of “new media.” In addition to increasing vulnerability to manipulation, new media have considerable impacts on well-being. By siding with the traditional autonomy argument, we would be compelled to take an implausible stand against all forms of manipulation through advertising, but I suggest that only a proper subset of those cases are morally problematic. This conclusion opens up a space for persuasive advertising that is permissible while nevertheless condemning cases that violate consumers’ autonomy. (shrink)

Ordinary and philosophical thought suggests recognizing a distinction between two ways something can be of final value. Something can be of final value in virtue of its connection to other things of value (“non-basic final value”) or something can be of final value regardless of its connection to other things of value (“basic final value”). The primary aim of this paper is to provide an account of this distinction. I argue that we have reason to draw this distinction as it (...) helps avoid certain problems. I criticize accounts of this distinction due to Warren Quinn, Fred Feldman, and Michael Zimmerman. I then provide my own positive account which incorporates several of the insights of those accounts while avoiding their pitfalls. I conclude by relating my account to issues concerning partiality and appropriate attitudes. (shrink)

Skeptical theism is a family of responses to arguments from evil. One important member of that family is Stephen Wykstra’s CORNEA-based criticism of William Rowe’s arguments from evil. A cornerstone of Wykstra’s approach is his CORNEA principle. However, a number of authors have criticized CORNEA on various grounds, including that it has odd results, it cannot do the work it was meant to, and it problematically conflicts with the so-called common sense epistemology. In this paper, I explicate and defend a (...) CORNEA principle. After sketching a brief argument for it, I show how it can be acquitted of these recent charges. (shrink)

Broadly speaking, the contemporary scientific realist is concerned to justify belief in what we might call theoretical truth, which includes truth based on ampliative inference and truth about unobservables. Many, if not most, contemporary realists say scientific realism should be treated as ‘an overarching scientific hypothesis’ (Putnam 1978, p. 18). In its most basic form, the realist hypothesis states that theories enjoying general predictive success are true. This hypothesis becomes a hypothesis to be tested. To justify our belief in the (...) realist hypothesis, realists commonly put forward an argument known as the ‘no-miracles argument’. With respect to the basic hypothesis this argument can be stated as follows: it would be a miracle were our theories as successful as they are, were they not true; the only possible explanation for the general predictive success of our scientific theories is that they are true. (shrink)

This paper defends a conception of epistemic value that I call the “Simpliciter Conception.” On it, epistemic value is a kind of value simpliciter and being of epistemic value implies being of value simpliciter. I defend this conception by criticizing two others, what I call the Formal Conception and the Hybrid Conception. While those conceptions may be popular among epistemologists, I argue that they fail to explain why anyone should care that things are of epistemic value and naturally undercuts disputes (...) about what is of epistemic value. I end by sketching and locating my conception within some increasingly popular views in meta-normativity. (shrink)

This paper explains and defends the idea that metaphysical necessity is the strongest kind of objective necessity. Plausible closure conditions on the family of objective modalities are shown to entail that the logic of metaphysical necessity is S5. Evidence is provided that some objective modalities are studied in the natural sciences. In particular, the modal assumptions implicit in physical applications of dynamical systems theory are made explicit by using such systems to define models of a modal temporal logic. Those assumptions (...) arguably include some necessitist principles. -/- Too often, philosophers have discussed ‘metaphysical’ modality — possibility, contingency, necessity — in isolation. Yet metaphysical modality is just a special case of a broad range of modalities, which we may call ‘objective’ by contrast with epistemic and doxastic modalities, and indeed deontic and teleological ones (compare the distinction between objective probabilities and epistemic or subjective probabilities). Thus metaphysical possibility, physical possibility and immediate practical possibility are all types of objective possibility. We should study the metaphysics and epistemology of metaphysical modality as part of a broader study of the metaphysics and epistemology of the objective modalities, on pain of radical misunderstanding. Since objective modalities are in general open to, and receive, natural scientific investigation, we should not treat the metaphysics and epistemology of metaphysical modality in isolation from the metaphysics and epistemology of the natural sciences. -/- In what follows, Section 1 gives a preliminary sketch of metaphysical modality and its place in the general category of objective modality. Section 2 reviews some familiar forms of scepticism about metaphysical modality in that light. Later sections explore a few of the many ways in which natural science deals with questions of objective modality, including questions of quantified modal logic. (shrink)

Philosophical and scientific investigations of the proprietary aspects of self—mineness or mental ownership—often presuppose that searching for unique constituents is a productive strategy. But there seem not to be any unique constituents. Here, it is argued that the “self-specificity” paradigm, which emphasizes subjective perspective, fails. Previously, it was argued that mode of access also fails to explain mineness. Fortunately, these failures, when leavened by other findings (those that exhibit varieties and vagaries of mineness), intimate an approach better suited to searching (...) for an explanation. Having an alternative in hand, one that shows promise of achieving explanatory adequacy, provides an additional reason to suspend the search for unique constituents. In short, a negative and a positive thesis are developed: we should cease looking for unique constituents and should seek to explain mineness in accord with the model developed here. This model rejects attempts to explain the phenomenon in terms of either a narrative or a minimal sense of self; it seeks to explain at a “molecular” level, one that appeals to multiple, interacting dimensions. The molecular-level model allows for the possibility that subjective perspective is distinct from a stark perspective (one that does not imply mineness). It proposes that the confounding of tacit expectations plays an important role in explaining mental ownership and its complement, disownership. But the confounding of tacit expectations is not sufficient. Because we are able to be aware of the existence of mental states that do not belong to self, we require a mechanism for determining degree of self-relatedness. One such mechanism is proposed here, and it is shown how this mechanism can be integrated into a general model of mental ownership. In the spirit of suggesting how this model might be able to help resolve outstanding problems, the question as to whether inserted thoughts belong to the patient who reports them is also considered. (shrink)

According to standard scientific realism, science seeks truth and we can justifiably believe that our successful theories achieve, or at least approximate, that goal. In this paper, I discuss the implications of the following competitor thesis: Any theory we may favor has competitors such that we cannot justifiably deny that they are approximately true. After defending that thesis, I articulate three specific threats it poses for standard scientific realism; one is epistemic, the other two are axiological (that is, pertaining to (...) the claim that science seeks truth). I also flag an additional axiological “challenge,” that of how one might justify the pursuit of a primary aim, such as truth. Bracketing epistemic realism, I argue that the axiological threats can be addressed by embracing a refined realist axiological hypothesis, one that specifies a specific subclass of true claims sought in science. And after identifying three potential responses to the axiological “challenge,” I contend that, while standard axiological realism appears to lack the resources required to utilize any of the responses, the refined realist axiology I embrace is well suited to each. (shrink)

This article adapts John Rawls’s writings, arguing that past injustice can change what we ought to publicly affirm as the standard of justice today. My approach differs from forward-looking approaches based on alleviating prospective disadvantage and backward-looking historical entitlement approaches. In different contexts, Rawls’s own concern for the ‘social bases of self-respect’ and equal citizenship may require public endorsement of different principles or specifications of the standard of justice. Rawls’s difference principle focuses on the least advantaged socioeconomic group. I argue (...) that a historicized difference principle considers the relative standing of racial, gender, and other historically stigmatized groups; provides their members assurance by weakening incentives to manipulate justice to another group’s advantage; and may result in policies resembling reparations, though justified by forward-looking considerations of self-respect and public assurance. I then examine how disrespectful justifications were historically used to forcibly include indigenous peoples as citizens. While Rawls thinks providing citizens one package of basic liberties signals respect, indigenous self-government could better support self-respect. I invoke Rawlsian international justice, which calls for mutual respect between peoples. Indigenous peoples’ status should reflect their past and persisting peoplehood, providing assurance by weakening incentives to unjustly transform international into domestic contexts. (shrink)

Santiago Ramón y Cajal practice what became neuroscience in the remote town of Ayerbe, Aragón Spain. He struggled to travel to conferences in northern Europe to share his remarkable discovery.

How, if at all, is knowing how to do something defeasible? Some, the “intellectualists”, treat the defeasibility of knowledge-how as in some way derivative on the defeasibility of knowledge-that. According to a recent proposal by Carter and Navarro (Philos Phenomenol Res 3:662–685, 2017), knowledge-how defeat cannot be explained in terms of knowledge-that defeat; instead, knowledge-how defeat merits and entirely separate treatment. The thought behind “separatism” is easy to articulate. Assuming that knowledge of any kind is defeasible, since knowledge-that and knowledge-how (...) are fundamentally different beasts, the best accounts of their defeasibility must reflect the underlying differences between them. I reject a separatist treatment of the defeasibility of knowledge-that and knowledge-how. One can acknowledge certain important differences between knowledge-that and knowledge-how without thereby needing two theories of defeasibility. Ultimately, though, I’ll argue that the defeasibility of basic knowledge-how, unlike non-basic knowledge-how, is a much more difficult issue than has been acknowledged. (shrink)

James Prosek paints flora and fauna, but first became known for his paintings of trout. This essay situates Prosek's paintings, especially those at the Lowe Museum exhibit, within the long tradition of the depiction of nature. The essay comments on the relationship between the representation of nature and the nature of representation.

Subjectivity theories of consciousness take self-reference, somehow construed, as essential to having conscious experience. These theories differ with respect to how many levels they posit and to whether self-reference is conscious or not. But all treat self-referencing as a process that transpires at the personal level, rather than at the subpersonal level, the level of mechanism. -/- Working with conceptual resources afforded by pre-existing theories of consciousness that take self-reference to be essential, several attempts have been made to explain seemingly (...) anomalous cases, especially instances of alien experience. These experiences are distinctive precisely because self-referencing is explicitly denied by the only person able to report them: those who experience them deny that certain actions, mental states, or body parts belong to self. The relevant actions, mental states, or body parts are sometimes attributed to someone or something other than self, and sometimes they are just described as not belonging to self. But all are referred away from self. -/- The cases under discussion here include somatoparaphrenia, schizophrenia, depersonalization, anarchic hand syndrome, and utilization behavior; the theories employed, Higher-Order Thought, Wide Intrinsicality, and Self-Representational. Below I argue that each of these attempts at explaining or explaining away the anomalies fails. Along the way, since each of these theories seeks at least compatibility with science, I sketch experimental approaches that could be used to adduce support for my position, or indeed for the positions of theorists with whom I disagree. -/- In a concluding section I first identify two presuppositions shared by all of the theorists considered here, and argue that both are either erroneous or misleading. Second, I call attention to divergent paths adopted when attempting to explain alienation experiences: some theorists choose to add a mental ingredient, while others prefer to subtract one. I argue that alienation from experience, action, or body parts could result from either addition or subtraction, and that the two can be incorporated within a comprehensive explanatory framework. Finally, I suggest that this comprehensive framework would require self-referencing of a sort, but self-referencing that occurs solely on the level of mechanism, or the subpersonal level. In adumbrating some features of this “subpersonal self,” I suggest that there might be one respect in which it is prior to conscious experience. (shrink)

Sydney Shoemaker, developing an idea of Wittgenstein’s, argues that we are immune to error through misidentification relative to the first-person pronoun. Although we might be liable to error when “I” (or its cognates) is used as an object, we are immune to error when “I” is used as a subject (as when one says, “I have a toothache”). Shoemaker claims that the relationship between “I” as-subject and the mental states of which it is introspectively aware is tautological: when, say, we (...) judge that “I feel pain,” we are tautologically aware that feels pain is instantiated and that it is instantiated in oneself. Moreover, he contends that this relationship holds not just for bodily sensations, but also for the sense of agency and for visual perception. But we deny that this relationship is tautological; instead, we treat Shoemaker’s principle (IEM) as a hypothesis. We then proceed to show that certain pathological states and experimentally-induced illusions can be adduced to show that IEM describes not a necessary relationship but a contingent relationship, one that sometimes fails to obtain. That we are not immune to error in the way Shoemaker describes has grave consequences for many aspects of his ideas concerning the first-person perspective. In the course of arguing that these empirical phenomena count against IEM, we also show that not only can the content of conscious experience be misrepresented, so too can the subject: that is, not only can the what of conscious experience be misrepresented, so too can the who. (shrink)

A key element of Plantinga’s religious epistemology is that de jure objections to Theistic belief succeed only if de facto objections to Theistic belief succeed. He defends that element, in part, by claiming that human beings have an innate theistic faculty, the sensus divinitatis. In this paper, I argue that Plantinga’s religious epistemology makes Christian Theism open to a de facto objection due to the characteristics and distribution of religious beliefs in the world. I defend my argument from a potential (...) objection from skeptical theism, before concluding with a comparison to a similar argument. (shrink)

This paper exposits and makes steps towards solving a puzzle about epistemic value. The puzzle is that several principles about the epistemic value of true beliefs and epistemic disvalue of false beliefs are, individually, plausible but, collectively, contradictory. My solution claims that sometimes false beliefs are epistemically valuable. I nonetheless show how my solution is not in deep tension with the Jamesian idea that true beliefs are epistemically valuable and false beliefs are epistemically disvaluable. I conclude by indicating how the (...) results here are relevant to formulating and defending Veritism. (shrink)

The axiological tenet of scientific realism, “science seeks true theories,” is generally taken to rest on a corollary epistemological tenet, “we can justifiably believe that our successful theories achieve (or approximate) that aim.” While important debates have centered on, and have led to the refinement of, the epistemological tenet, the axiological tenet has suffered from neglect. I offer what I consider to be needed refinements to the axiological postulate. After showing an intimate relation between the refined postulate and ten theoretical (...) desiderata, I argue that the axiological postulate does not depend on its epistemological counterpart; epistemic humility can accompany us in the quest for truth. Upon contrasting my axiological postulate against the two dominant non-realist alternatives and the standard realist postulate, I contend that its explanatory and justificatory virtues render it, among the axiologies considered, the richest account of the scientific enterprise. (shrink)

For millennia self has been conjectured to be necessary for consciousness. But scant empirical evidence has been adduced to support this hypothesis. Inconsistent explications of “self” and failure to design apt experiments have impeded progress. Advocates of phenomenological psychiatry, however, have helped explicate “self,” and employed it to explain some psychopathological symptoms. In those studies, “self” is understood in a minimalist sense, sheer “for-me-ness.” Unfortunately, explication of the “minimal self” (MS) has relied on conceptual analysis, and applications to psychopathology have (...) been hermeneutic, allowing for many degrees of interpretive latitude. The result is that MS’s current scientific status is analogous to that of the “atom,” at the time when “atom” was just beginning to undergo transformation from a philosophical to a scientific concept. Fortunately, there is now an opportunity to promote a similar transformation for “MS.” Discovery of the brain’s Default Mode Network (DMN) opened the door to neuroimaging investigations of self. Taking the DMN and other forms of intrinsic activity as a starting point, an empirical foothold can be established, one that spurs experimental research and that enables extension of research into multiple phenomena. New experimental protocols that posit “MS” can help explain phenomena hitherto not thought to be related to self, thereby hastening development of a mature science of self. In particular, targeting phenomena wherein consciousness is lost and recovered, as in some cases of Unresponsive Wakefulness Syndrome (UWS), allow for design of neuroimaging probes that enable detection of MS during non-conscious states. These probes, as well as other experimental protocols applied to NREM Sleep, General Anesthesia (GA), and the waking state, provide some evidence to suggest that not only can self and consciousness dissociate, MS might be a necessary precondition for conscious experience. Finally, these findings have implications for the science of consciousness: it has been suggested that “levels of consciousness” (LoC) is not a legitimate concept for the science of consciousness. But because we have the conceptual and methodological tools with which to refine investigations of MS, we have the means to identify a possible foundation—a bifurcation point—for consciousness, as well as the means by which to measure degrees of distance from that foundation. These neuroimaging investigations of MS position us to better assess whether LoC has a role to play in a mature science of consciousness. (shrink)

Fricker‘s Epistemic Injustice discusses the idea of testimonial injustice, specifically, being harmed in one‘s capacity as a knower. Fricker‘s own theory of testimonial injustice emphasizes the role of prejudice. She argues that prejudice is necessary for testimonial injustice and that when hearers use a prejudice to give a deficit to the credibility of speakers hearers intrinsically harm speakers in their capacity as a knower. This paper rethinks the connections between prejudice and testimonial injustice. I argue that many cases of prejudicial (...) credibility deficits do not intrinsically harm speakers. Further, I suggest that prejudice is not necessary for harming speakers. I provide my own proposal on which testimonial injustice occurs when speaker‘s capacity as a giver of knowledge is interfered with in important ways. My proposal does not give prejudice any essential role. (shrink)

I argue that Goethe’s scientific writings carry in them the seeds of the theory of evolution. Goethe’s works on plant morphology reflects the conflicting ideas of his era on the discreteness and on the stability of species. Goethe’s theory of plant morphology provides a link between the discontinuous view of nature, as exemplified in works of the Swedish botanist Carl Linnaeus (1707-1778), and the continuous view of nature, as exemplified in the work of the English naturalist Charles Darwin (1809-1882).

The scientific realism debate has now reached an entirely new level of sophistication. Faced with increasingly focused challenges, epistemic scientific realists have appropriately revised their basic meta-hypothesis that successful scientific theories are approximately true: they have emphasized criteria that render realism far more selective and, so, plausible. As a framework for discussion, I use what I take to be the most influential current variant of selective epistemic realism, deployment realism. Toward the identification of new case studies that challenge this form (...) of realism, I break away from the standard list and look to the history of celestial mechanics, with an emphasis on twentieth century advances. I then articulate two purely deductive arguments that, I argue, properly capture the historical threat to realism. I contend that both the content and form of these novel challenges seriously threaten selective epistemic realism. I conclude on a positive note, however, arguing for selective realism at a higher level. Even in the face of threats to its epistemic tenet, scientific realism need not be rejected outright: concern with belief can be bracketed while nonetheless advocating core realist tenets. I show that, in contrast with epistemic deployment realism, a purely axiological scientific realism can account for key scientific practices made salient in my twentieth century case studies. And embracing the realists favored account of inference, inference to the best explanation, while pointing to a set of the most promising alternative selective realist meta-hypothesis, I show how testing the latter can be immensely valuable to our understanding of science. (shrink)

In response to historical challenges, advocates of a sophisticated variant of scientific realism emphasize that theoretical systems can be divided into numerous constituents. Setting aside any epistemic commitment to the systems themselves, they maintain that we can justifiably believe those specific constituents that are deployed in key successful predictions. Stathis Psillos articulates an explicit criterion for discerning exactly which theoretical constituents qualify. I critique Psillos's criterion in detail. I then test the more general deployment realist intuition against a set of (...) well-known historical cases, whose significance has, I contend, been overlooked. I conclude that this sophisticated form of realism remains threatened by the historical argument that prompted it. A criterion for scientific realism Assessing the criterion A return to the crucial insight: responsibility A few case studies Assessing deployment realism. (shrink)

As the digitization of information accelerates, the push to encode our surrounding numerically instead of linguistically increases. The role that language has traditionally played in the nomenclature of an integrative taxonomy is being replaced by the numeric identification of one or few quantitative characteristics. Nineteenth-century scientific systems of color identification divided, grouped, and named colors according to multiple characteristics. Now color identification relies on numeric values applied to spectrographic readings. This means of identification of color lacks the taxonomic rigor of (...) nineteenth century systems. Identifying color by numeric value instead of by grouping and naming them, strips color taxonomy of all but one quantitative aspect of a color. I use the case of color taxonomy to argue against a similar trend of numeric identification in the biological sciences. Unlike historically more integrative approaches to taxonomy in biology, genomic sequencing identifies one or few quantitative characteristics to encode an organism. If genomic sequencing becomes the primary means of identification in the biological sciences, just as in numeric systems of color identification, scientific taxonomy would suffer. Basing my analysis on theories of perception of division and on theories of language, I use the cases of color and species to argue for the advantages of an integrative taxonomic system of naming and categorizing over a method of identification, which encodes limited characteristics numerically. I hold that language is the most sophisticated tool for systematic taxonomy and that taxonomic nomenclature should be retained. (shrink)

This article endeavors to identify the strongest versions of the two primary arguments against epistemic scientific realism: the historical argument—generally dubbed “the pessimistic meta-induction”—and the argument from underdetermination. It is shown that, contrary to the literature, both can be understood as historically informed but logically validmodus tollensarguments. After specifying the question relevant to underdetermination and showing why empirical equivalence is unnecessary, two types of competitors to contemporary scientific theories are identified, both of which are informed by science itself. With the (...) content and structure of the two nonrealist arguments clarified, novel relations between them are uncovered, revealing the severity of their collective threat against epistemic realism and its “no-miracles” argument. The final section proposes, however, that the realist’s axiological tenet “science seeks truth” is not blocked. An attempt is made to indicate the promise for a nonepistemic, purely axiological scientific realism—here dubbed “Socratic scientific realism.”. (shrink)

Religion’s persistent and new visibility in political life has prompted a significant global debate. One of its key features concerns the nature and impact of secularization. This book intervenes in two ways. Firstly, it provides summative accounts of the history, culture and legal interactions that have informed Australia’s unique example. Secondly, it critically analyzes secular political theory concerning the public sphere, deliberative politics and democratic practices. The compendium aims to propel the debate in new directions and promote urgently needed public (...) understanding. My own contribution focused on hermeneutics in deliberative democracies. (shrink)

According to one tradition, the virtues and vices should be understood in terms of their relation to value. But inside this tradition, there are three distinct proposals: virtues are intrinsically valuable; virtues are instrumentally valuable; or a hybrid proposal on which virtues are either intrinsically or instrumentally valuable. In this paper, I offer an alternative proposal inside this tradition. I propose that virtues and vices should be understood in terms of the degreed properties of being virtuous and being vicious, which (...) I analyze in terms of the value and disvalue of actions and attitudes. I defend my proposal as the best inside this tradition by showing how it is immune from standard problems the other three proposals face. (shrink)

It is tempting to think (though many deny) that epistemic agents exercise a distinctive kind of control over their belief‐like attitudes. My aim here is to sketch a “bottom‐up” model of epistemic agency, one that draws on an analogous model of practical agency, according to which an agent's conditional beliefs are reasons‐responsive planning states that initiate and sustain mental behavior so as to render controlled.

Mental ownership concerns who experiences a mental state. According to David Rosenthal (2005: 342), the proper way to characterize mental ownership is: ‘being conscious of a state as present is being conscious of it as belonging to somebody. And being conscious of a state as belonging to somebody other than oneself would plainly not make it a conscious state’. In other words, if a mental state is consciously present to a subject in virtue of a higher-order thought (HOT), then the (...) HOT necessarily representsthe subject as the owner of the state. But, we contend, one of the lessons to be learned from pathological states like somatoparaphrenia is that conscious awareness of a mental state does not guarantee first-person ownership. That is to say, conscious presence does not imply mental ownership. (shrink)

Skeptical theism is a family of responses to the evidential problem of evil. What unifies this family is two general claims. First, that even if God were to exist, we shouldn’t expect to see God’s reasons for permitting the suffering we observe. Second, the previous claim entails the failure of a variety of arguments from evil against the existence of God. In this essay, we identify three particular articulations of skeptical theism—three different ways of “filling in” those two claims—and describes (...) their role in responding to evidential arguments of evil due to William Rowe and Paul Draper. But skeptical theism has been subject to a variety of criticisms, several of which raise interesting issues and puzzles not just in philosophy of religion but other areas of philosophy as well. Consequently, we discuss some of these criticisms, partly with an eye to bringing out the connections between skeptical theism and current topics in mainstream philosophy. Finally, we conclude by situating skeptical theism within our own distinctive methodology for evaluating world views, what we call “worldview theory versioning.”. (shrink)