Abstract: The concept of debt financing has assumed considerable importance in recent years given the fundamental role debts now play in forming the financial structure of corporate firms. Quite evident in the debt finance literature is the juxtaposition between debt financing and corporate performance which suggests that debt financing can influence corporate performance. Against the narrow measures of debt financing which are common with most studies that have been carried out on the debt finance-performance dynamics; we attempted a more robust (...) combination of debt finance choices in modelling for corporate performance. Based on data gleaned from the audited annual reports of fifteen (15) consumer goods firms listed in the Nigerian Stock Exchange (NSE) for the period 2006 to 2017, results of the panel regression technique revealed that total debt, long-term debt and short-term debt to asset ratios positively influence the performance of consumer goods firms in Nigeria. Based on the findings of the study, we recommend, among others, that there is need for the Nigerian firms to rely less on short-term debts, which forms the major part of their leverage, and focus more on developing internal strategies that can help improve their performance. (shrink)

This chapter both explains the origins of emotivism in C. K. Ogden and I. A. Richards, R. B. Braithwaite, Austin Duncan-Jones, A. J. Ayer and Charles Stevenson (along with the endorsement by Frank P. Ramsey, and the summary of C. D. Broad), and looks at MacIntyre's criticisms of emotivism as the inevitable result of Moore's attack on naturalistic ethics and his ushering in the fact/value, which was a historical product of the Enlightenment.

In order to strengthen RI in the private sector, it is imperative to understand how companies organise this process, where it takes place, and what considerations and motivations are central in the innovation process. In this chapter, the questions of whether and where normative considerations play a role in the innovation process, and whether dimensions of RI are present in the innovation process, are addressed. In order answer these research questions, a theoretical framework is developed based on Jones’s theory (...) of ethical decision making and Cooper’s stagegate model of innovation management. In order to answer the research questions, a specific case of innovations that contribute to public health is explored, namely, that of food companies that participate in a Front-of-Pack logo for healthier food. As the use of healthy food logos does not necessarily have a positive impact on sales and profits, it is expected that in the decision-making process, as part of their innovation process, companies make several trade-offs between economic, technical and moral factors. As the social-ethical values at stake in corporate innovation processes have remained to a large extent unexplored in research on innovation management, the aim of this chapter is to identify the motivations and barriers for companies embracing and continuing a FoP logo for healthier food, and to assess whether ethical considerations play a role in this innovation process. From the findings in this research, it will become clear that although the studied companies participated in a programme for healthy food and thus are responsive to the needs of society, and although the companies feel responsible for public health, ethical considerations do not play a central role in the operational innovation process. Instead, technical and economic considerations seem to prevail in the operational innovation process. Furthermore, none of the procedural dimensions of RI seems to be present at this level in the innovation trajectory. It is argued that this may be an indication that the ethical decision-making process for RI is not located at the level of the operational innovation process itself, but is something that might be located on a higher strategic level in the company. It is at this level that the moral decision is taken to adopt the FoP logo and to engage in the RI process. The findings cast a new light on the discourse on RI in general, and in the private sector in particular. (shrink)

This book launches a sustained defense of a radical interpretation of the doctrine of the open future. Patrick Todd argues that all claims about undetermined aspects of the future are simply false.

Recently, philosophers have turned their attention to the question, not when a given agent is blameworthy for what she does, but when a further agent has the moral standing to blame her for what she does. Philosophers have proposed at least four conditions on having “moral standing”: -/- 1. One’s blame would not be “hypocritical”. 2. One is not oneself “involved in” the target agent’s wrongdoing. 3. One must be warranted in believing that the target is indeed blameworthy for the (...) wrongdoing. 4. The target’s wrongdoing must some of “one’s business”. -/- These conditions are often proposed as both conditions on one and the same thing, and as marking fundamentally different ways of “losing standing.” Here I call these claims into question. First, I claim that conditions (3) and (4) are simply conditions on different things than are conditions (1) and (2). Second, I argue that condition (2) reduces to condition (1): when “involvement” removes someone’s standing to blame, it does so only by indicating something further about that agent, viz., that he or she lacks commitment to the values that condemn the wrongdoer’s action. The result: after we clarify the nature of the non-hypocrisy condition, we will have a unified account of moral standing to blame. Issues also discussed: whether standing can ever be regained, the relationship between standing and our "moral fragility", the difference between mere inconsistency and hypocrisy, and whether a condition of standing might be derived from deeper facts about the "equality of persons". (shrink)

On the ten year anniversary of 2Girls1Cup, this article examines the complex balance of shock, pleasure and disgust elicited by this viral video.

Despite the closure of virtually all original grindhouse cinemas, ‘grindhouse’ lives on as a conceptual term. This article contends that the prevailing conceptualization of ‘grindhouse’ is problematized by a widening gap between the original grindhouse context (‘past’) and the DVD/home-viewing context (present). Despite fans’ and filmmakers’ desire to preserve this part of exploitation cinema history, the world of the grindhouse is now little more than a blurry set of tall-tales and faded phenomenal experiences, which are subject to present-bias. The continuing (...) usefulness of grindhouse-qua-concept requires that one should pay heed to the contemporary contexts in which ‘grindhouse’ is evoked. (shrink)

It is widely accepted that there is what has been called a non-hypocrisy norm on the appropriateness of moral blame; roughly, one has standing to blame only if one is not guilty of the very offence one seeks to criticize. Our acceptance of this norm is embodied in the common retort to criticism, “Who are you to blame me?”. But there is a paradox lurking behind this commonplace norm. If it is always inappropriate for x to blame y for a (...) wrong that x has committed, then all cases in which x blames x (i.e. cases of self-blame) are rendered inappropriate. But it seems to be ethical common-sense that we are often, sadly, in position (indeed, excellent, privileged position) to blame ourselves for our own moral failings. And thus we have a paradox: a conflict between the inappropriateness of hypocritical blame, and the appropriateness of self-blame. We consider several ways of resolving the paradox, and contend none is as defensible as a position that simply accepts it: we should never blame ourselves. In defending this startling position, we defend a crucial distinction between self-blame and guilt. (shrink)

In many jurisdictions in the United States and elsewhere, the law governing deadly force by police and civilians contains a notable asymmetry. Often civilians but not police are bound by the imminence requirement—that is, a necessary condition for justifying deadly force is reasonable belief that oneself or another innocent person faces imminent threat of grave harm. In U.S. law enforcement, however, there has been some shift toward the imminence requirement, most evident in the use-of-force policy adopted by the Department of (...) Justice in 2022. This article defends that shift and argues that the ethical case for the imminence requirement in policing is stronger than Shannon Brandt Ford suggests in a recent article. Though the imminence requirement’s impacts on policing and public safety require ongoing study, the principle of equality before the law and the Doctrine of Doing and Allowing both provide moral grounds for this requirement, especially given the lack of evidence that the status quo helps protect life. (shrink)

There is a longstanding argument that purports to show that divine foreknowledge is inconsistent with human freedom to do otherwise. Proponents of this argument, however, have for some time been met with the following reply: the argument posits what would have to be a mysterious non-causal constraint on freedom. In this paper, I argue that this objection is misguided – not because after all there can indeed be non-causal constraints on freedom (as in Pike, Fischer, and Hunt), but because the (...) success of the incompatibilist's argument does not require the real possibility of non-causal constraints on freedom. I contend that the incompatibilist's argument is best seen as showing that, given divine foreknowledge, something makes one unfree – and that this something is most plausibly identified, not with the foreknowledge itself, but with the causally deterministic factors that would have to be in place in order for there to be infallible foreknowledge in the first place. (shrink)

In response to criticism, we often say – in these or similar words – “Let’s see you do better!” Prima facie, it looks like this response is a challenge of a certain kind – a challenge to prove that one has what has recently been called standing. More generally, the data here seems to point a certain kind of norm of criticism: be better. Slightly more carefully: One must: criticize x with respect to standard s only if one is better (...) than x with respect to standard s. In this paper, I defend precisely this norm of criticism – an underexplored norm that is nevertheless ubiquitous in our lives, once we begin looking for it. The be better norm is, I hope to show, continuously invoked in a wide range of ordinary settings, can undergird and explain the widely endorsed non-hypocrisy condition on the standing to blame, and apparent counterexamples to the norm are no such counterexamples at all. I further contend that, given some plausible principles, my previous “moral commitment” account of the moral standing to blame will be extensionally equivalent to the be better norm. (shrink)

Перевод статьи: Davies T., Chandler R. Online deliberation design: Choices, criteria, and evidence // Democracy in motion: Evaluating the practice and impact of deliberative civic engagement / Nabatchi T., Weiksner M., Gastil J., Leighninger M. (eds.). -- Oxford: Oxford univ. press, 2013. -- P. 103-131. А. Кулик. -/- Вниманию читателей предлагается обзор эмпирических исследований в области дизайна онлайн-форумов, предназначенных для вовлечения граждан в делиберацию. Размерности дизайна определены для различных характеристик делиберации: назначения, целевой аудитории, разобщенности участников в пространстве и во времени, (...) среды коммуникации и организации делиберативного процесса. После краткого обзора критериев оценки вариантов дизайна рассматриваются эмпирические данные, соотносящиеся с каждым из вариантов. Эффективность онлайн-делиберации зависит от того, насколько условия коммуникации соотносятся с заданиями делиберации. Компромиссы, как, например, между анонимным или идентифицируемым участием, предполагают различные дизайны в зависимости от цели делиберации и состава участников. Выводы исследования получены на материале существующих технологий и могут измениться по мере коэволюции технологий и пользователей. (shrink)

Various philosophers have long since been attracted to the doctrine that future contingent propositions systematically fail to be true—what is sometimes called the doctrine of the open future. However, open futurists have always struggled to articulate how their view interacts with standard principles of classical logic—most notably, with the Law of Excluded Middle. For consider the following two claims: Trump will be impeached tomorrow; Trump will not be impeached tomorrow. According to the kind of open futurist at issue, both of (...) these claims may well fail to be true. According to many, however, the disjunction of these claims can be represented as p ∨ ~p—that is, as an instance of LEM. In this essay, however, I wish to defend the view that the disjunction these claims cannot be represented as an instance of p ∨ ~p. And this is for the following reason: the latter claim is not, in fact, the strict negation of the former. More particularly, there is an important semantic distinction between the strict negation of the first claim [~] and the latter claim. However, the viability of this approach has been denied by Thomason, and more recently by MacFarlane and Cariani and Santorio, the latter of whom call the denial of the given semantic distinction “scopelessness”. According to these authors, that is, will is “scopeless” with respect to negation; whereas there is perhaps a syntactic distinction between ‘~Will p’ and ‘Will ~p’, there is no corresponding semantic distinction. And if this is so, the approach in question fails. In this paper, then, I criticize the claim that will is “scopeless” with respect to negation. I argue that will is a so-called “neg-raising” predicate—and that, in this light, we can see that the requisite scope distinctions aren’t missing, but are simply being masked. The result: a under-appreciated solution to the problem of future contingents that sees and as contraries, not contradictories. (shrink)

I provide a manipulation-style argument against classical compatibilism—the claim that freedom to do otherwise is consistent with determinism. My question is simple: if Diana really gave Ernie free will, why isn't she worried that he won't use it precisely as she would like? Diana's non-nervousness, I argue, indicates Ernie's non-freedom. Arguably, the intuition that Ernie lacks freedom to do otherwise is stronger than the direct intuition that he is simply not responsible; this result highlights the importance of the denial of (...) the principle of alternative possibilities for compatibilist theories of responsibility. Along the way, I clarify the dialectical role and structure of “manipulation arguments”, and compare the manipulation argument I develop with the more familiar Consequence Argument. I contend that the two arguments are importantly mutually supporting and reinforcing. The result: classical compatibilists should be nervous—and if PAP is true, all compatibilists should be nervous. (shrink)

At least since Aristotle's famous discussion of the sea-battle tomorrow in On Interpretation 9, philosophers have been fascinated by a rich set of interconnecte.

At least since Aristotle’s famous 'sea-battle' passages in On Interpretation 9, some substantial minority of philosophers has been attracted to the doctrine of the open future--the doctrine that future contingent statements are not true. But, prima facie, such views seem inconsistent with the following intuition: if something has happened, then (looking back) it was the case that it would happen. How can it be that, looking forwards, it isn’t true that there will be a sea battle, while also being true (...) that, looking backwards, it was the case that there would be a sea battle? This tension forms, in large part, what might be called the problem of future contingents. A dominant trend in temporal logic and semantic theorizing about future contingents seeks to validate both intuitions. Theorists in this tradition--including some interpretations of Aristotle, but paradigmatically, Thomason (1970), as well as more recent developments in Belnap, et. al (2001) and MacFarlane (2003, 2014)--have argued that the apparent tension between the intuitions is in fact merely apparent. In short, such theorists seek to maintain both of the following two theses: (i) the open future: Future contingents are not true, and (ii) retro-closure: From the fact that something is true, it follows that it was the case that it would be true. It is well-known that reflection on the problem of future contingents has in many ways been inspired by importantly parallel issues regarding divine foreknowledge and indeterminism. In this paper, we take up this perspective, and ask what accepting both the open future and retro-closure predicts about omniscience. When we theorize about a perfect knower, we are theorizing about what an ideal agent ought to believe. Our contention is that there isn’t an acceptable view of ideally rational belief given the assumptions of the open future and retro-closure, and thus this casts doubt on the conjunction of those assumptions. (shrink)

In this paper, I introduce a problem to the philosophy of religion – the problem of divine moral standing – and explain how this problem is distinct from (albeit related to) the more familiar problem of evil (with which it is often conflated). In short, the problem is this: in virtue of how God would be (or, on some given conception, is) “involved in” our actions, how is it that God has the moral standing to blame us for performing those (...) very actions? In light of the recent literature on “moral standing”, I consider God’s moral standing to blame on two models of “divine providence”: open theism, and theological determinism. I contend that God may have standing on open theism, and – perhaps surprisingly – may also have standing, even on theological determinism, given the truth of compatibilism. Thus, if you think that God could not justly both determine and blame, then you will have to abandon compatibilism. The topic of this paper thus sheds considerable light on the traditional philosophical debate about the conditions of moral responsibility. (shrink)

Representationalists have routinely expressed skepticism about the idea that inflexible responses to stimuli are to be explained in representational terms. Representations are supposed to be more than just causal mediators in the chain of events stretching from stimulus to response, and it is difficult to see how the sensory states driving reflexes are doing more than playing the role of causal intermediaries. One popular strategy for distinguishing representations from mere causal mediators is to require that representations are decoupled from specific (...) stimulus conditions. I believe this requirement on representation is mistaken and at odds with explanatory practices in sensory ecology. Even when sensory states have the job of coordinating a specific output with a specific input, we can still find them doing the work of representations, carrying information needed for organisms to respond successfully to environmental conditions. We can uncover information at work by intervening specifically on the information conveyed by sensory states, leaving their causal role undisturbed. (shrink)

The study assessed the conceptual understanding and attitude toward fractions of teacher education students in a socio-constructivist learning environment. Specifically, it determined the students’ level of conceptual understanding before and after instruction; verified the types of conceptual changes that occurred; and ascertained the attitude of students toward fractions before and after instruction and its relationship to their levels of understanding. Descriptive-correlational research method was used. Socio-constructivist context-based teaching method was employed to introduce the concept of fractions. Achievement tests and interviews (...) were administered to determine the students’ level of conceptual understanding. Conceptual analysis based on Jensen and Finley’s (1995) method with Tiberghien’s (1994) classification of changes was utilized to describe students’ conceptual understanding and conceptual changes. In order to determine their attitude on fractions, students were asked to answer the socio-constructivist attitude questionnaire. The level of conceptual understanding of teacher education students in fraction was functional misconception and partial understanding before and after instruction, respectively. The type of conceptual change that occurred among teacher education students was change for the better. Socio-constructivist learning more likely to improve students’ attitudes toward fractions; promoted prosocial behavior among students; and tend to increase students’ activeness in the classroom activities as evidenced. (shrink)

If reification is the projection of a false, thing-like appearance onto society, what is de-reifying critique supposed to reveal? After distinguishing between versions of reification based on a social ontology of will from those that think of the social as a normatively constituted domain, I argue that Lukács’ work on reification fudges this distinction through his account of class. I then turn to the debate between Schmitt and Kelsen, where the will-versus-norm issue is central. I argue that the consonance between (...) ideas about reification and will-based theories like Schmitt’s is superficial, as the latter relies on identification with authority for its account of normativity, making Kelsen’s ideas about normativity stemming from an orientation toward intersubjective process more convivial. I note, however, that norm-based accounts are less amenable to radical change than will-based ones, making the link between de- reification and radical politics less direct than is often thought. (shrink)

These are my materials (a short precis, and replies to Alan Rhoda and Daniel Rubio) for an invited symposium on my book _The Open Future: Why Future Contingents are All False_ (OUP, 2021) in IJPR. [The commentaries from Rhoda/Rubio are available on their respective PhilPapers profiles.].

This Introduction has three sections, on "logical fatalism," "theological fatalism," and the problem of future contingents, respectively. In the first two sections, we focus on the crucial idea of "dependence" and the role it plays it fatalistic arguments. Arguably, the primary response to the problems of logical and theological fatalism invokes the claim that the relevant past truths or divine beliefs depend on what we do, and therefore needn't be held fixed when evaluating what we can do. We call the (...) sort of dependence needed for this response to be successful "dependence with a capital 'd'": Dependence. We consider different accounts of Dependence, especially the account implicit in the so-called "Ockhamist" response to the fatalistic arguments. Finally, we present the problem of future contingents: what could "ground" truths about the undetermined future? On the other hand, how could all such propositions fail to be true? (shrink)

Incompatibilism about responsibility and determinism is sometimes directly construed as the thesis that if we found out that determinism is true, we would have to give up the reactive attitudes. Call this "the consequence". I argue that this is a mistake: the strict modal thesis does not entail the consequence. First, some incompatibilists (who are also libertarians) may be what we might call *resolute responsibility theorists* (or "flip-floppers"). On this view, if we found out that determinism is true, this would (...) not be to find out that no one is responsible; instead, what this would suggest is that incompatibilism is after all false. Second, some incompatibilists may instead deny the claim that if we found out that no one deserves the reactiveattitudes, we would have to give up the reactive attitudes. Call this position *innocent incompatibilism*. I explore several different reasons why the fact that no one deserves the reactive attitudes likely does not translate into a requirement for us to give up the reactive attitudes. The upshot: incompatibilism may be practically irrelevant, even if true. (shrink)

Various philosophers have wanted to move from a (P.F.) “Strawsonian” understanding of the “practices of moral responsibility” to a non-skeptical result. I focus on a strategy moving from a “response-dependent” theory of responsibility. I aim to show that a key analogy associated with this strategy fails to support a compatibilist result. It seems clear that nothing could show that nothing we have been laughing at has really been funny. If “the funny” is similar to “the blameworthy”, then perhaps it would (...) follow that nothing could show that no one we have ever blamed has really been blameworthy. The comparison is interesting, but inconclusive: even if we grant that these properties are normatively similar, the latter has substantive empirical presuppositions, whereas the former does not. One important upshot: even if the standards operative in our practices cannot be mistaken, it could nevertheless be that no one has ever met these standards Ruling out this possibility seemingly requires re-engaging in all of the so-called "metaphysical" debates Strawsonians are keen to avoid. (shrink)

In this paper, I articulate an argument for incompatibilism about moral responsibility and determinism. My argument comes in the form of an extended story, modeled loosely on Peter van Inwagen’s “rollback argument” scenario. I thus call it “the replication argument.” As I aim to bring out, though the argument is inspired by so-called “manipulation” and “original design” arguments, the argument is not a version of either such argument—and plausibly has advantages over both. The result, I believe, is a more convincing (...) incompatibilist argument than those we have considered previously. (shrink)

A central question, if not the central question, of philosophy of perception is whether sensory states have a nature similar to thoughts about the world, whether they are essentially representational. According to the content view, at least some of our sensory states are, at their core, representations with contents that are either accurate or inaccurate. Tyler Burge’s Origins of Objectivity is the most sustained and sophisticated defense of the content view to date. His defense of the view is problematic in (...) several ways. The most significant problem is that his approach does not sit well with mainstream perceptual psychology. (shrink)

ABSTRACT This paper explores the role of aesthetic judgements in mathematics by focussing on the relationship between the epistemic and aesthetic criteria employed in such judgements, and on the nature of the psychological experiences underpinning them. I claim that aesthetic judgements in mathematics are plausibly understood as expressions of what I will call ‘aesthetic-epistemic feelings’ that serve a genuine cognitive and epistemic function. I will then propose a naturalistic account of these feelings in terms of sub-personal processes of representing and (...) assessing the relation between cognitive processes and certain properties of the stimuli at which they are directed. (shrink)

Teleological accounts of sensory normativity treat normal functioning for a species as a standard: sensory error involves departure from normal functioning for the species, i.e. sensory malfunction. Straightforward reflection on sensory trade-offs reveals that normal functioning for a species can exhibit failures of accuracy. Acknowledging these failures of accuracy is central to understanding the adaptations of a species. To make room for these errors we have to go beyond the teleological framework and invoke the notion of an ideal observer from (...) vision science. The notion of an ideal observer also sheds light on the important distinction between sensory malfunction and sensory limitation. (shrink)

It is more or less uncontroversial that when we harm someone through wrongful conduct we incur an obligation to compensate her. But sometimes compensation is impossible: when the victim is killed, for example. Other times, only partial compensation is possible. In this article, I take some initial steps towards exploring this largely ignored issue. I argue that the perpetrator of a wrongful harm incurs a duty to promote the impartial good in proportion to the amount of harm that cannot be (...) made up for by compensating her victim. (shrink)

This paper answers two interpretive questions surrounding belief in God in Thomas Reid’s philosophy, the status question and the detachability question. The former has to do with the type of justification Reid assigns to belief in God – immediate or mediate. The later question is whether anything philosophically significant depends on his belief in God. I argue that, for Reid, belief in God is immediately justified and integral to some parts of his system. Reid’s response to skepticism about God is (...) more complicated and more interesting than many of the contemporary philosophers who, citing Reid as inspiration, also hold that belief in God enjoys immediate justification. In Reid’s hands the approach to belief in God does not compete with inferential justification, does not rely on a special faculty, and foregrounds the developmental character of his epistemology. (shrink)

There is a familiar debate between Russell and Strawson concerning bivalence and ‘the present King of France’. According to the Strawsonian view, ‘The present King of France is bald’ is neither true nor false, whereas, on the Russellian view, that proposition is simply false. In this paper, I develop what I take to be a crucial connection between this debate and a different domain where bivalence has been at stake: future contingents. On the familiar ‘Aristotelian’ view, future contingent propositions are (...) neither true nor false. However, I argue that, just as there is a Russellian alternative to the Strawsonian view concerning ‘the present King of France’, according to which the relevant class of propositions all turn out false, so there is a Russellian alternative to the Aristotelian view, according to which future contingents all turn out false, not neither true nor false. The result: contrary to millennia of philosophical tradition, we can be open futurists without denying bivalence. (shrink)

A person is biased toward the future when she prefers, other things being equal, bad events to be in her past rather than her future or good ones to be in her future rather than her past. In this paper, I explain why both critics and defenders of future bias have failed to consider the best version of the view. I distinguish external time from personal time, and show that future bias is best construed in terms of the latter. This (...) understanding of future bias avoids several standard objections. I then consider a new justification of future bias which is consistent with that construal. My discussion points to a new position regarding the basic relation that grounds rational egoistic concern over time, according to which that relation is asymmetric between person-stages. I also explain how this way of justifying future bias would resolve the apparent tension between the future bias we display in our own case and our relative indifference toward the timing of the good and bad things that happen to other people. (shrink)

A common objection to representationalism is that a representationalist view of phenomenal character cannot accommodate the effects that shifts in covert attention have on visual phenomenology: covert attention can make items more visually prominent than they would otherwise be without altering the content of visual experience. Recent empirical work on attention casts doubt on previous attempts to advance this type of objection to representationalism and it also points the way to an alternative development of the objection.

This paper defines the form of prior knowledge that is required for sound inferences by analogy and single-instance generalizations, in both logical and probabilistic reasoning. In the logical case, the first order determination rule defined in Davies (1985) is shown to solve both the justification and non-redundancy problems for analogical inference. The statistical analogue of determination that is put forward is termed 'uniformity'. Based on the semantics of determination and uniformity, a third notion of "relevance" is defined, both logically and (...) probabilistically. The statistical relevance of one function in determining another is put forward as a way of defining the value of information: The statistical relevance of a function F to a function G is the absolute value of the change in one's information about the value of G afforded by specifying the value of F. This theory provides normative justifications for conclusions projected by analogy from one case to another, and for generalization from an instance to a rule. The soundness of such conclusions, in either the logical or the probabilistic case, can be identified with the extent to which the corresponding criteria (determination and uniformity) actually hold for the features being related. (shrink)

Inspired by Peter van Inwagen’s “simulacra model” of the resurrection, I investigate whether it could be reasonable to adopt an analogous approach to the problem of evil. Empirically Skeptical Theism, as I call it, is the hypothesis that God shields our lives from irredeemable evils surreptitiously (just as van Inwagen proposes that God shields our bodies from destruction surreptitiously). I argue that EST compares favorably with traditional skeptical theism and with eschatological theodicies, and that EST does not have the negative (...) moral consequences we might suppose. (shrink)

I want to suggest that it would be bad if compatibilism were true, and that this gives us good reason to think that it isn't. This is, you might think, an outlandish argument, and the considerable burden of this paper is to convince you otherwise. There are two key elements at stake in this argument. The first is that it would be ‐ in a distinctive sense to be explained ‐ bad if compatibilism were true. The thought here is that (...) compatibilism ultimately presents us with a picture on which, in principle, powerful manipulators can effectively guarantee that finite moral agents should become blameworthy. To my mind, this isn't just false ‐ though I think that it is ‐ it is also such that it would be bad (unfortunate, undesirable…) if it were true. The second is that the fact that it would be ‐ in this sense ‐ bad if true gives us reason to think that it isn't. It may be bad that there is no afterlife. But that, in itself, hardly gives us reason to think that there is an afterlife. That is true, but ‐ as others before me have suggested ‐ when the object of the relevant badness is morality itself, the inference seems secure. A more general aim of the paper is to investigate the nature of this very form of argument in itself, and I compare my argument (inter alia) to a recent argument from Sayre–McCord against the possibility of genuine moral dilemmas. (shrink)

This paper has two aims. First, it sets out an interpretation of the relevant logic E of relevant entailment based on the theory of situated inference. Second, it uses this interpretation, together with Anderson and Belnap’s natural deduc- tion system for E, to generalise E to a range of other systems of strict relevant implication. Routley–Meyer ternary relation semantics for these systems are produced and completeness theorems are proven. -/- .

These are my materials (a short precis, and replies to John MacFarlane, Mitchell Green, Ryan Wasserman, and Anthony Bigg and Kristie Miller) for a symposium on my book, _The Open Future: Why Future Contingents are All False_ (OUP, 2021) in *Analytic Philosophy*. [The contribution from MacFarlane is available on his website, those from Wasserman and Green are on their Academia profiles, and the contribution from Bigg and Miller is on Miller's PhilPapers profile.].

There are two broad approaches to theorizing about ontological categories. Quineans use first-order quantifiers to generalize over entities of each category, whereas type theorists use quantification on variables of different semantic types to generalize over different categories. Does anything of import turn on the difference between these approaches? If so, are there good reasons to go type-theoretic? I argue for positive answers to both questions concerning the category of propositions. I also discuss two prominent arguments for a Quinean conception of (...) propositions, concerning their role in natural language semantics and apparent quantification over propositions within natural language. It will emerge that even if these arguments are sound, there need be no deep question about Quinean propositions’ true nature, contrary to much recent work on the metaphysics of propositions. (shrink)

Can new technology enhance purpose-driven, democratic dialogue in groups, governments, and societies? Online Deliberation: Design, Research, and Practice is the first book that attempts to sample the full range of work on online deliberation, forging new connections between academic research, technology designers, and practitioners. Since some of the most exciting innovations have occurred outside of traditional institutions, and those involved have often worked in relative isolation from each other, work in this growing field has often failed to reflect the full (...) set of perspectives on online deliberation. This volume is aimed at those working at the crossroads of information/communication technology and social science, and documents early findings in, and perspectives on, this new field by many of its pioneers. -/- CONTENTS: -/- Introduction: The Blossoming Field of Online Deliberation (Todd Davies, pp. 1-19) -/- Part I - Prospects for Online Civic Engagement -/- Chapter 1: Virtual Public Consultation: Prospects for Internet Deliberative Democracy (James S. Fishkin, pp. 23-35) -/- Chapter 2: Citizens Deliberating Online: Theory and Some Evidence (Vincent Price, pp. 37-58) -/- Chapter 3: Can Online Deliberation Improve Politics? Scientific Foundations for Success (Arthur Lupia, pp. 59-69) -/- Chapter 4: Deliberative Democracy, Online Discussion, and Project PICOLA (Public Informed Citizen Online Assembly) (Robert Cavalier with Miso Kim and Zachary Sam Zaiss, pp. 71-79) -/- Part II - Online Dialogue in the Wild -/- Chapter 5: Friends, Foes, and Fringe: Norms and Structure in Political Discussion Networks (John Kelly, Danyel Fisher, and Marc Smith, pp. 83-93) -/- Chapter 6: Searching the Net for Differences of Opinion (Warren Sack, John Kelly, and Michael Dale, pp. 95-104) -/- Chapter 7: Happy Accidents: Deliberation and Online Exposure to Opposing Views (Azi Lev-On and Bernard Manin, pp. 105-122) -/- Chapter 8: Rethinking Local Conversations on the Web (Sameer Ahuja, Manuel Pérez-Quiñones, and Andrea Kavanaugh, pp. 123-129) -/- Part III - Online Public Consultation -/- Chapter 9: Deliberation in E-Rulemaking? The Problem of Mass Participation (David Schlosberg, Steve Zavestoski, and Stuart Shulman, pp. 133-148) -/- Chapter 10: Turning GOLD into EPG: Lessons from Low-Tech Democratic Experimentalism for Electronic Rulemaking and Other Ventures in Cyberdemocracy (Peter M. Shane, pp. 149-162) -/- Chapter 11: Baudrillard and the Virtual Cow: Simulation Games and Citizen Participation (Hélène Michel and Dominique Kreziak, pp. 163-166) -/- Chapter 12: Using Web-Based Group Support Systems to Enhance Procedural Fairness in Administrative Decision Making in South Africa (Hossana Twinomurinzi and Jackie Phahlamohlaka, pp. 167-169) -/- Chapter 13: Citizen Participation Is Critical: An Example from Sweden (Tomas Ohlin, pp. 171-173) -/- Part IV - Online Deliberation in Organizations -/- Chapter 14: Online Deliberation in the Government of Canada: Organizing the Back Office (Elisabeth Richard, pp. 177-191) -/- Chapter 15: Political Action and Organization Building: An Internet-Based Engagement Model (Mark Cooper, pp. 193-202) -/- Chapter 16: Wiki Collaboration Within Political Parties: Benefits and Challenges (Kate Raynes-Goldie and David Fono, pp. 203-205) -/- Chapter 17: Debian’s Democracy (Gunnar Ristroph, pp. 207-211) -/- Chapter 18: Software Support for Face-to-Face Parliamentary Procedure (Dana Dahlstrom and Bayle Shanks, pp. 213-220) -/- Part V - Online Facilitation -/- Chapter 19: Deliberation on the Net: Lessons from a Field Experiment (June Woong Rhee and Eun-mee Kim, pp. 223-232) -/- Chapter 20: The Role of the Moderator: Problems and Possibilities for Government-Run Online Discussion Forums (Scott Wright, pp. 233-242) -/- Chapter 21: Silencing the Clatter: Removing Anonymity from a Corporate Online Community (Gilly Leshed, pp. 243-251) -/- Chapter 22: Facilitation and Inclusive Deliberation (Matthias Trénel, pp. 253-257) -/- Chapter 23: Rethinking the ‘Informed’ Participant: Precautions and Recommendations for the Design of Online Deliberation (Kevin S. Ramsey and Matthew W. Wilson, pp. 259-267) -/- Chapter 24: PerlNomic: Rule Making and Enforcement in Digital Shared Spaces (Mark E. Phair and Adam Bliss, pp. 269-271) -/- Part VI - Design of Deliberation Tools -/- Chapter 25: An Online Environment for Democratic Deliberation: Motivations, Principles, and Design (Todd Davies, Brendan O’Connor, Alex Cochran, Jonathan J. Effrat, Andrew Parker, Benjamin Newman, and Aaron Tam, pp. 275-292) -/- Chapter 26: Online Civic Deliberation with E-Liberate (Douglas Schuler, pp. 293-302) -/- Chapter 27: Parliament: A Module for Parliamentary Procedure Software (Bayle Shanks and Dana Dahlstrom, pp. 303-307) -/- Chapter 28: Decision Structure: A New Approach to Three Problems in Deliberation (Raymond J. Pingree, pp. 309-316) -/- Chapter 29: Design Requirements of Argument Mapping Software for Teaching Deliberation (Matthew W. Easterday, Jordan S. Kanarek, and Maralee Harrell, pp. 317-323) -/- Chapter 30: Email-Embedded Voting with eVote/Clerk (Marilyn Davis, pp. 325-327) -/- Epilogue: Understanding Diversity in the Field of Online Deliberation (Seeta Peña Gangadharan, pp. 329-358). -/- For individual chapter downloads, go to odbook.stanford.edu. (shrink)

Some views articulate reality's hierarchical structure using relations from the fundamental to representations of reality. Other views instead use relations from the fundamental to constituents of non-representational reality. This paper argues against the first kind of view.

My real position is that logic is a mere sub-branch of rhetoric, but in this paper I only try to show an area of overlap. Certain usages in logical work are metaphorical, and I argue that this has pernicious effects in a discipline assumed strictly literal. Among these pernicious effects are the bizarre and fruitless focus of philosophy of mathematics on the pseudo-problems of foundations and objects. I mostly examine the locution 'logical construction' and a range of associated metaphors. Some (...) sketchy remarks on the history of rhetoric are offered in explanation. (shrink)

There is widely thought to be a proportionality constraint on harming others in self-defense, such that an act of defensive force can be impermissible because the harm it would inflict on an attacker is too great relative to the harm to the victim it would prevent. But little attention has been given to whether a corresponding constraint exists in the ethics of compensation, and, if so, what the nature of that constraint is. This article explores the issue of proportionality as (...) it applies to the liability to compensate. The view that some perpetrators are not liable to pay full compensation because doing so would be disproportionately burdensome is clarified and defended, and it is asked what view we should adopt instead. A key step in that inquiry is an argument that someone is liable to bear the cost of compensating for an injury if and only if she would have been liable to bear that same cost in defense against that same injury ex ante. (shrink)

An attempt to show that Plato has a unified approach to the rationality of belief and the rationality of desire, and that his defense of that approach is a powerful one.

This chapter reviews empirical evidence bearing on the design of online forums for deliberative civic engagement. Dimensions of design are defined for different aspects of the deliberation: its purpose, the target population, the spatiotemporal distance separating participants, the communication medium, and the deliberative process to be followed. After a brief overview of criteria for evaluating different design options, empirical findings are organized around design choices. Research has evolved away from treating technology for online deliberation dichotomously (either present or not) toward (...) nuanced findings that differentiate between technological features, ways of using them, and cultural settings. The effectiveness of online deliberation depends on how well the communicative environment is matched to the deliberative task. Tradeoffs, e.g. between rich and lean media and between anonymous and identifiable participation, suggest different designs depending on the purpose and participants. Findings are limited by existing technologies, and may change as technologies and users co-evolve. (shrink)

We analyze the logical form of the domain knowledge that grounds analogical inferences and generalizations from a single instance. The form of the assumptions which justify analogies is given schematically as the "determination rule", so called because it expresses the relation of one set of variables determining the values of another set. The determination relation is a logical generalization of the different types of dependency relations defined in database theory. Specifically, we define determination as a relation between schemata of first (...) order logic that have two kinds of free variables: (1) object variables and (2) what we call "polar" variables, which hold the place of truth values. Determination rules facilitate sound rule inference and valid conclusions projected by analogy from single instances, without implying what the conclusion should be prior to an inspection of the instance. They also provide a way to specify what information is sufficiently relevant to decide a question, prior to knowledge of the answer to the question. (shrink)

Interest has been revived in the creation of a "bill of rights" for Internet users. This paper analyzes users' rights into ten broad principles, as a basis for assessing what users regard as important and for comparing different multi-issue Internet policy proposals. Stability of the principles is demonstrated in an experimental survey, which also shows that freedoms of users to participate in the design and coding of platforms appear to be viewed as inessential relative to other rights. An analysis of (...) users' rights frameworks that have emerged over the past twenty years similarly shows that such proposals tend to leave out freedoms related to software platforms, as opposed to user data or public networks. Evaluating policy frameworks in a comparative analysis based on prior principles may help people to see what is missing and what is important as the future of the Internet continues to be debated. (shrink)

Apocalypse, it seems, is everywhere. Preachers with vast followings proclaim the world's end and apocalyptic fears grip even the non-religious amid climate change, pandemics, and threats of nuclear war. But as these ideas pervade popular discourse, grasping their logic remains elusive. Ben Jones argues that we can gain insight into apocalyptic thought through secular thinkers. He starts with a puzzle: Why would secular thinkers draw on Christian apocalyptic beliefs--often dismissed as bizarre--to interpret politics? The apocalyptic tradition proves appealing in (...) part because it theorizes a special relation between crisis and utopia. Apocalyptic thought points to crisis as the vehicle to bring the previously impossible within reach, thus offering apparent resources for navigating challenges in ideal theory, which tries to imagine the best and most just society. By examining apocalyptic thought's appeal and risks, this study arrives at new insights on the limits of ideal theory and utopian hope. (shrink)

This article offers a normative analysis of some of the most controversial incidents involving police—what I call police-generated killings. In these cases, bad police tactics create a situation where deadly force becomes necessary, becomes perceived as necessary, or occurs unintentionally. Police deserve blame for such killings because they choose tactics that unnecessarily raise the risk of deadly force, thus violating their obligation to prioritize the protection of life. Since current law in the United States fails to ban many bad tactics, (...) police- generated killings often are treated as “lawful but awful.” To address these killings, some call on changes to departmental policies or voluntary reparations by local governments, yet such measures leave in place a troubling gap between ethics and law. I argue that police-generated killings merit legal sanctions by appealing to a relevant analogy: self-generated self-defense, where the person who engages in self-defense started the trouble. The persistent lack of accountability for police-generated killings threatens life, police legitimacy, and trust in democratic institutions. The article closes by identifying tools in law and policy to address this challenge. (shrink)