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)

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)

THERE IS WIDESPREAD AGREEMENT among historians that the writings of Robert Boyle (1697-1691) constitute a valuable archive for understanding the concerns of seventeenth-century British natural philosophers. His writings have often been seen as representing, in one fashion or another, all of the leading intellectual currents of his day. ~ There is somewhat less consensus, however, on the proper historiographic method for interpreting these writings, as well as on the specific details of the beliefs expressed in them. Studies seeking to explicate (...) Boyle's thought have been, roughly speaking, of two general sorts. On the one hand there are those studies of a broadly "intellectualist" orientation which situate his natural philosophy within the intellectual context provided by metaphysics, religion, and early modern science. In this connection his corpuscularianism has been shown to be motivated by specific epistemological, theological, as well as empirical concerns. One of the central aims of such studies has been to show that apparently discordant elements in his scientific thought are rendered coherent by referring them to such "non-scientific" commitments. Among studies of this sort might be mentioned the works of John Hedley Brooke, E. A. Burtt, Gary B. Deason, J. E. McGuire, R. Hooykaas, Robert H. Kargon, Eugene M. Klaaren, P. M. Rattansi, and Richard S. Westfall. (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)

Commas can splice our sentences, and shift their connotations. Our mixed modes for hyphens compound our words as well as confuse them—even dash them to pieces. In written language, how can we know we are asking a question unless we use the proper punctuation? Punctuation is vital to how we communicate. Whether in speech or prose, we punctuate our thoughts. In this sense, we may classify punctuation among what John Wesley calls “God’s many providences” in the sermon “The One Thing (...) Needful” (1733): “designed either to wean us from what is not, or to unite us to what is worthy of our affection. Are they pleasing? Then they are designed to lift up our hearts to the Parent of all good. Are they painful?” Wesley again answers rhetorically, “Then they are means of rooting out those passions that forcibly withhold us from [God]” (§II.4). Indeed, punctuation espouses varied ‘pleasing’ and/or ‘pleasant’ responses. Rather than merely forcing the point that our punctuation carries meaning—either in addition to or against that which we otherwise intend—I want to suggest that the poetry, prose, and other linguistic media/mediums within our liturgies innately possess meaning(s) which we have the opportunity to punctuate (i.e., ‘consecrate’ or ‘sanctify’) as faith communities or else surrender to the individualisms of our so-called (post)modern preferential interpretations: our proverbial run-on sentence protracting philosophical discussions amid this (in)definite period of change we acutely sense but struggle to describe. We are not God’s grammar police. For our part, however, faith communities and their leaders can and must more dutifully approach the task of shaping the nature, meaning, and purpose of our liturgies as truly corporate worship, not as mere collections of thoughts, words, and actions expressed by individuals more or less simultaneously. (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)

Epistemic Value Monism is the view that there is only one kind of thing of basic, final epistemic value. Perhaps the most plausible version of Epistemic Value Monism is Truth Value Monism, the view that only true beliefs are of basic, final epistemic value. Several authors—notably Jonathan Kvanvig and Michael DePaul—have criticized Truth Value Monism by appealing to the epistemic value of things other than knowledge. Such arguments, if successful, would establish Epistemic Value Pluralism is true and Epistemic Value Monism (...) is false. This paper critically examines those arguments, finding them wanting. However, I develop an argument for Epistemic Value Pluralism that succeeds which turns on general reflection on the nature of value. (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)

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)

Objective Manic and depressive phases of bipolar disorder (BD) show opposite psychomotor symptoms. Neuronally, these may depend on altered relationships between sensorimotor network (SMN) and subcortical structures. The study aimed to investigate the functional relationships of SMN with substantia nigra (SN) and raphe nuclei (RN) via subcortical-cortical loops, and their alteration in bipolar mania and depression, as characterized by psychomotor excitation and inhibition. -/- Method In this resting-state functional magnetic resonance imaging (fMRI) study on healthy (n = 67) and BD (...) patients (n = 100), (1) functional connectivity (FC) between thalamus and SMN was calculated and correlated with FC from SN or RN to basal ganglia (BG)/thalamus in healthy; (2) using an a-priori-driven approach, thalamus-SMN FC, SN-BG/thalamus FC, and RN-BG/thalamus FC were compared between healthy and BD, focusing on manic (n = 34) and inhibited depressed (n = 21) patients. -/- Results (1) In healthy, the thalamus-SMN FC showed a quadratic correlation with SN-BG/thalamus FC and a linear negative correlation with RN-BG/thalamus FC. Accordingly, the SN-related FC appears to enable the thalamus-SMN coupling, while the RN-related FC affects it favoring anti-correlation. (2) In BD, mania showed an increase in thalamus-SMN FC toward positive values (ie, thalamus-SMN abnormal coupling) paralleled by reduction of RN-BG/thalamus FC. By contrast, inhibited depression showed a decrease in thalamus-SMN FC toward around-zero values (ie, thalamus-SMN disconnection) paralleled by reduction of SN-BG/thalamus FC (and RN-BG/thalamus FC). The results were replicated in independent HC and BD datasets. -/- Conclusions These findings suggest an abnormal relationship of SMN with neurotransmitters-related areas via subcortical-cortical loops in mania and inhibited depression, finally resulting in psychomotor alterations. (shrink)

The neurotransmitters GABA and glutamate have been suggested to play a role in Major Depressive Disorder (MDD) through an imbalance between cortical inhibition and excitation. This effect has been highlighted in higher brain areas, such as the prefrontal cortex, but has also been posited in basic sensory cortices. Based on this, magnetic resonance spectroscopy (MRS) was used to investigate potential changes to GABA+ and glutamate+glutamine (Glx) concentrations within the occipital cortex in MDD patients (n = 25) and healthy controls (n (...) = 25). No difference in occipital GABA+ or Glx concentrations, nor in the GABA+/Glx ratio, was found between groups. An analysis of an extended MDD patient and unmatched control dataset (n = 90) found no correlation between metabolite concentrations and depressive symptoms. These results were integrated with prior studies through metabolite-specific meta-analyses, revealing no difference in occipital GABA and Glx concentrations between patients and controls. An effect of publication year on GABA group differences was found, suggesting that previously reported results may have been artifacts of measurement accuracy. Taken together, our results suggest that, contrary to some prior reports, MRS measurements of occipital GABA and Glx do not differ between MDD patients and controls. (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)

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)

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)

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)

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)

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)

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)

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)

It is more than a platitude to admit that we are always dying. It is a recognition of the fundamental finitude that marks our existence as human persons. It says something essential about the human condition. We are all born. We all die. And the very living of life is, leaving aside for the moment religious considerations, oriented toward death. Phenomenologists make much of this observation, perhaps none more so than Martin Heidegger who argues that our being-toward-death permits the ontological (...) grasping of Da-sein as a whole. Indeed for him, the“existential and ontological concept of death” is “the own most nonrelational, certain, and, as such, indefinite and not to be bypassed possibility of Da-sein.” However, if one spends much time around those who are very close to death it can begin to sound disingenuous to talk about death as one’s own most possibility. It is easy to think these patients are dying—not me. Still, the phenomenologist might claim that, vis-à-vis our being-toward-death, the difference between me and the terminally ill patient is a matter of degree and not kind. But, is this so? One may be excused for thinking not. There appears to be an important difference in the kinds of possible experiences open to us. I may experience healing if I become ill; on the other hand, the very condition of the patient with a terminal illness is defined by the impossibility of her experiencing healing. The primary aim of this paper is to argue that the terminally ill patient can, in fact, experience healing at the end of her life and in the face of impending death. I will not argue that the possibility of experiencing healing at the end of life means leaving room for divine intervention, though neither do I intend to preclude such a possibility. Rather, I will argue that healing is something that we experience quite apart from what happens to our biological make-up. While healing is often correlated with a change in the state of our bodies, it need not be. (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)

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.

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)

The value of extending the human lifespan remains a key philosophical debate in bioethics. In building a case against the extension of the species-typical human life, Nicolas Agar considers the prospect of transforming human beings near the end of their lives into Galapagos tortoises, which would then live on decades longer. A central question at stake in this transformation is the persistence of human consciousness as a condition of the value of the transformation. Agar entertains the idea that consciousness could (...) persist in some measure, but he thinks little is to be gained from the transformation because the experiences available to tortoises pale in comparison to those available to human beings. Moreover, he thinks persisting human consciousness and values would degrade over time, being remade by tortoise needs and environment. The value available in the transformation would not, then, make the additional years of life desirable. Agar’s account does not, however, dispose of the tortoise transformation as a defensible preference. Some people might still want this kind of transformation for symbolic reasons, but it would probably be better that no continuing human consciousness persist, since that consciousness would be inexpressible as such. Even so, it is not irrational to prefer various kinds of lifespan extension even if they involve significant modifications to human consciousness and values. (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)

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)

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)

Scientific realists have claimed that the posit that our theories are (approximately) true provides the best or the only explanation for their success . In response, I revive two non-realists explanations. I show that realists, in discarding them, have either misconstrued the phenomena to be explained or mischaracterized the relationship between these explanations and their own. I contend nonetheless that these non-realist competitors, as well as their realist counterparts, should be rejected; for none of them succeed in explaining a significant (...) list of successes. I propose a related non-realist explanation of success that appears to be the most suitable among those considered. (shrink)

Samuel Clarke was one of Spinoza's earliest and fiercest opponents in England. I uncover three related Clarkean arguments against Spinoza's metaphysic that deserve more attention from readers today. Collectively, these arguments draw out a tension at the very heart of Spinoza's rationalist system. From the conjunction of a necessary being who acts necessarily and the principle of sufficient reason, Clarke reasons that there could be none of the diversity we find in the universe. In doing so, Clarke potentially reveals an (...) inconsistent triad in Spinoza. Responses to this inconsistency map onto a deep division in the contemporary Spinoza literature. I conclude that Clarke's arguments provide a new approach to the recently revived debate over acosmic interpretations of Spinoza and point to new interpretive possibilities. (shrink)

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)

In a recent issue of Faith and Philosophy, Steven Cowan calls into question our success in responding to what we called the “Problem of Heavenly Free- dom” in our earlier “Incompatibilism, Sin, and Free Will in Heaven.” In this reply, we defend our view against Cowan’s criticisms.

A speculative exploration of the distinction between a relational formal ontology and a classical formal ontology for modelling phenomena in nature that exhibit relationally-mediated wholism, such as phenomena from quantum physics and biosemiotics. Whereas a classical formal ontology is based on mathematical objects and classes, a relational formal ontology is based on mathematical signs and categories. A relational formal ontology involves nodal networks (systems of constrained iterative processes) that are dynamically sustained through signalling. The nodal networks are hierarchically ordered and (...) exhibit characteristics of deep learning. (shrink)

There are no technologies at the present time that would allow parents to select the sexual orientation of their children. But what if there were? Some commentators believe that parents should be able to use those techniques so long as they are effective and safe. Others believe that these techniques are unethical because of the dangers they pose to homosexual men and women in general. Both sides point to motives and consequences when trying to analyse the ethics of this question. (...) These arguments are reviewed, and it is concluded that opponents of these technologies have not shown good reason why the law or policy should override parental choice in this matter. In general, therefore, if technologies become available to choose the sexual orientation of children, parents should be allowed to use them, provided they are safe and disrupt no interest of the child. This use will, at the very least, protect homosexual children from parents who do not want them, but it will also allow parents who want homosexual children to make that choice as well. (shrink)

According to a common view, animals have moral status. Further, a standard defense of this view is the Argument from Consciousness: animals have moral status because they are conscious and can experience pain and it would be bad were they to experience pain. In a series of papers :277–291, 2015a, J Agric Environ Ethics 28:11270–1138, 2015b, J Agric Environ Ethics 30:37–54, 2017), Timothy Hsiao claims that animals do not have moral status and criticizes the Argument from Consciousness. This short (...) paper defends the Argument from Consciousness by providing two simple responses to Hsiao’s criticism. (shrink)

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)

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)

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)

Hume’s criticisms of divine causation are insufficient because he does not respond to important philosophical positions that are defended by those whom he closely read. Hume’s arguments might work against the background of a Cartesian definition of body, or a Malebranchian conception of causation, or some defenses of occasionalism. At least, I will not here argue that they succeed or fail against those targets. Instead, I will lay out two major deficiencies in his arguments against divine causation. I call these (...) “deficiencies” because Hume does not adequately address live positions. This does not mean, of course, that there are not problems with these views or that Hume could not have given strong arguments against them. Rather, Hume’s arguments, which can seem comprehensive to the twenty-first century reader, are in fact not so. For the deficiencies discussed in this essay, I point to writers from Hume’s near context (many of whom we know he read carefully) who held the views not discussed, and I provide reasons why Hume seems not to have entertained these possibilities. I won’t distinguish between accidentally overlooking and actively ignoring. By drawing attention to these three deficiencies, I have two goals. The first is to demonstrate the diversity of seventeenth and early eighteenth century views on divine causation, especially among philosophers in England, Scotland, and Ireland, who are often ignored by philosophers today who, like Hume, focus on continental Cartesians while ignoring British dualists and vitalists. The second goal is to make today’s readers aware of shortcomings in Hume’s arguments to encourage productively contextual readings of Hume and his contemporaries. (shrink)

I consider the fundamental philosophical problem for Christology: how can one and the same person, the Second Person of the Trinity, be both God and man. For being God implies having certain attributes, perhaps immutability, or impassibility, whereas being human implies having apparently inconsistent attributes. This problem is especially vexing for the proponent of Conciliar Christology – the Christology taught in the Ecumenical Councils – since those councils affirm that Christ is both mutable and immutable, both passible and impassible, etc. (...) Many extant solutions to this problem approach it by claiming that the predicates are incompatible when said of the same thing without qualification, but that once the appropriate qualification is added, compatibility is achieved. I provide a different approach. Here I argued that the predicates can be understood so that they are compatible. I then work out the logical relations between the predicates, so understood, showing that no contradiction follows from understanding them in the way I suggest. After that, I consider some of the motivations we have for believing the purportedly incompatible pairs to be, in fact, incompatible, and argue that, on the view offered here, we can salvage most of our intuitions that motivate taking the predicates as incompatible. Finally, I consider three objections. (shrink)

Bare particulars tend to get a bad rap. But often, the arguments lodged against bare particulars seem to miss important aspects of the theoretical context of bare particulars. In particular, these arguments fail to situate bare particulars within a constituent ontology with substrates, and thus fail to appreciate an important consequence of that context: the need for two types of exemplification. In this paper, I do three things. First, I motivate and describe the need, given bare particulars, for two types (...) of exemplification, and explore more generally how constituent ontologies with substrates ought to think about exemplification. Second, I show how Andrew Bailey’s (2012) new argument against bare particulars fails when that need is charitably considered. Third, I highlight where bare particular theory ought to be pressed, which turns out to be precisely its account of exemplification. (shrink)

In this paper, I give an explanation and defense of Kant’s claim that we cannot comprehend how freedom is possible. I argue that this is a significant point that has been underappreciated in the secondary literature. My conclusion has a variety of implications both for Kant scholars and for those interested in Kantian ideas more generally. Most notably, if Kant is right that there are principled reasons why freedom is beyond our comprehension, then this would release his ethical views from (...) an undesirable explanatory burden. It would be a boon for Kantians if they could ground their lofty claims about the unique, elevated status of rational agency without committing to an implausible view of libertarian freedom. I also suggest that there are certain debates concerning moral motivation and transcendental idealism that might have to change in response to Kant’s claims about the incomprehensibility of freedom. (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)

Previous research has suggested that bodily signals from internal organs are associated with diverse cortical and subcortical processes involved in sensory-motor functions, beyond homeostatic reflexes. For instance, a recent study demonstrated that the preparation and execution of voluntary actions, as well as its underlying neural activity, are coupled with the breathing cycle. In the current study, we investigated whether such breathing-action coupling is limited to voluntary motor action or whether it is also present for mental actions not involving any overt (...) bodily movement. To answer this question, we recorded electroencephalography (EEG), electromyography (EMG), and respiratory signals while participants were conducting a voluntary action paradigm including self-initiated motor execution (ME), motor imagery (MI), and visual imagery (VI) tasks. We observed that the voluntary initiation of ME, MI, and VI are similarly coupled with the respiration phase. In addition, EEG analysis revealed the existence of readiness potential (RP) waveforms in all three tasks (i.e., ME, MI, VI), as well as a coupling between the RP amplitude and the respiratory phase. Our findings show that the voluntary initiation of both imagined and overt action is coupled with respiration, and further suggest that the breathing system is involved in preparatory processes of voluntary action by contributing to the temporal decision of when to initiate the action plan, regardless of whether this culminates in overt movements. -/- . (shrink)

We explore new connections between the epistemologies of mental rehearsal and suppositional reasoning to offer a novel perspective on skilled behavior and its relationship to practical knowledge. We argue that practical knowledge is "easy" in the sense that, by manifesting one's skills, one has a priori propositional justification for certain beliefs about what one is doing as one does it. This proposal has wider consequences for debates about intentional action and knowledge: first, because agents sometimes act intentionally in epistemically hazardous (...) environments, these justified beliefs do not always rise to the level of (practical) knowledge. Second, practical knowledge is more intimately related to basic knowledge than has been appreciated. Third, an attractive "middle way" opens between the Anscombian tradition of defending a necessary connection between intentional action and practical knowledge and the more recent tradition of explaining away substantive epistemic conditions on intentional action. (shrink)