In this paper, I develop a neglected aspect of the value of hope in Kant’s philosophy. I do so by homing in on Section III of the 1793 essay “On the Common Saying.” In my interpretation, Kant argues that if one recognizes obligations to help future generations while also encountering people who violate these obligations, one is more likely to isolate oneself from society—what Kant calls the hatred of humanity or misanthropy. Thus, the paper argues that hope is valuable for (...) combating misanthropy, especially in the pursuit of intergenerational moral goals. (shrink)

In conversation, we often do not acknowledge what we jointly know to be true. My aim in this paper is to identify a distinctive kind of non-acknowledgment norm, open secrecy, and analyze how such norms constrain our speech. I argue that open secrecy norms are structurally different from other everyday non-acknowledgment norms. Open secrecy norms iterate: when p is an open secret, then there’s a norm not to acknowledge that p, and this norm is itself an open secret. The non-acknowledgment (...) at issue in open secrecy norms, I argue, motivates a more complex understanding of discourse. When interlocutors are conforming to open secrecy norms, they rely on at least two disjoint common grounds, one of which has a privileged status. To understand why and how it is privileged, I develop Erving Goffman’s notion of defining a social interaction. Finally, I show how strategic speakers can exploit the structure of open secrecy in order to both communicate about the open secret and shield themselves from retaliation for what they communicate. (shrink)

We develop a new version of the causal theory of spacetime. Whereas traditional versions of the theory seek to identify spatiotemporal relations with causal relations, the version we develop takes causal relations to be the grounds for spatiotemporal relations. Causation is thus distinct from, and more basic than, spacetime. We argue that this non-identity theory, suitably developed, avoids the challenges facing the traditional identity theory.

Inquiry aims at knowledge. Your inquiry into a question succeeds just in case you come to know the answer. However, combined with a common picture on which misleading evidence can lead knowledge to be lost, this view threatens to recommend a novel form of dogmatism. At least in some cases, individuals who know the answer to a question appear required to avoid evidence bearing on it. In this paper, we’ll aim to do two things. First, we’ll present an argument for (...) this novel form of dogmatism and show that it presents a substantive challenge. Second, we’ll consider a way those who take knowledge to be the aim of inquiry can mount a response. In the course of doing so, we’ll try to get clearer on the normative connections between inquiry, knowledge and evidence gathering. (shrink)

Kant refers to analytic cognition in several prominent places. The prevailing wisdom, however, denies the possibility of analytic cognition within his theory of cognition. I shall argue that this is mistaken. I show that we can account for analytic cognition’s possibility by appealing to variants of the more familiar conditions on the cognition of objects. I also highlight analytic cognition’s connection to insight and analytic knowledge. In the process, I provide a fuller account of Kant’s view of our mental lives (...) than has been typically acknowledged. (shrink)

Depression is vastly heterogeneous in its symptoms, neuroimaging data, and treatment responses. As such, describing how it develops at the network level has been notoriously difficult. In an attempt to overcome this issue, a theoretical “negative prediction mechanism” is proposed. Here, eight key brain regions are connected in a transient, state-dependent, core network of pathological communication that could facilitate the development of depressive cognition. In the context of predictive processing, it is suggested that this mechanism is activated as a response (...) to negative/adverse stimuli in the external and/or internal environment that exceed a vulnerable individual’s capacity for cognitive appraisal. Specifically, repeated activation across this network is proposed to update an individual’s brain so that it increasingly predicts and reinforces negative experiences over time—pushing an individual at-risk for or suffering from depression deeper into mental illness. Within this, the negative prediction mechanism is poised to explain various aspects of prognostic outcome, describing how depression might ebb and flow over multiple timescales in a dynamically changing, complex environment. (shrink)

The modality of normality distinguishes states of affairs which are normal from those which are abnormal. Existing work on the modality of normality assumes that it is a restriction of metaphysical modality. In this paper, we argue that this assumption is inappropriate and explore the consequences of abandoning it. -/- After preliminary discussion (§1), we introduce the dominant framework for reasoning about normality (§2) and argue that it ascribes implausibly strong structural properties to the modality. In its place, we propose (...) a new framework, which avoids this commitment (§§3-5). This account has a number of interesting features, which we explore in both an informal and formal setting. If correct, it implies that the modality of normality occupies a distinctive place in the space of modalities. Before concluding, we consider some of the wider implications of our account (§6), focusing on the role normality has played in epistemic theorizing. (shrink)

Many philosophers have thought that our folk, or pre-reflective, view of persistence is one on which objects endure. This assumption not only plays a role in disputes about the nature of persistence itself, but is also put to use in several other areas of metaphysics, including debates about the nature of change and temporal passage. In this paper, we empirically test three broad claims. First, that most people (i.e. most non-philosophers) believe that, and it seems to them as though, objects (...) persist by enduring rather than perduring. Second, that most people have a view of change on which enduring but not perduring objects count as changing. Third, that one reason why the folk represent time as dynamical is because it seems to them, and they believe that, they endure through time. We found no evidence to support these claims. While there are certainly plenty of ‘folk’ endurantists in the population we tested, there are also plenty of ‘folk’ perdurantists. We did not find robust evidence that a majority of people believed that, or it seemed to them as though, objects endure rather than perdure. We conclude that many arguments in favour of endurantism that appeal to folk beliefs about, or experiences of, persisting objects and change rest on views about those beliefs and experiences that are empirically unsupported. There is no evidence to suggest that endurantism is the folk friendly view of persistence, and so we should stop treating it as such without argument. (shrink)

This paper introduces a novel theory of vagueness. Its main aim is to show how naïve judgments about tolerance and indeterminacy can be preserved while departing from classical logic only in ways which are independently motivated. -/- The theory makes use of a bilateral approach to acceptance and rejection. Combined with a standard account of validity, this approach gives rise to an entailment relation which is non-transitive. I argue that this is desirable: it is both pre-theoretically plausible and provides a (...) compelling solution to a number of longstanding puzzles. The theory aims to preserve the naïve picture of vagueness. It combines tools from expressivist and dynamic treatments of information in conversation to show how principles which are generally assumed to be in tension are compatible. The resulting logic departs from classical logic in precisely those places we should expect it to. -/- . (shrink)

This paper develops an analysis of non-epistemic deniability. On my analysis, a speaker has non-epistemic deniability for G-ing when non-acknowledgment social norms make it impermissible for others to retaliate against the speaker for G-ing. I identify two kinds of non-acknowledgment norms that generate non-epistemic deniability: two-tracking norms, which function to contain conflict within a group, and open secrecy norms, which function to inhibit the group from acting on shared knowledge. Narrowly, this paper builds on Alexander Dinges and Julia Zakkou’s recent (...) landmark analysis of deniability. Dinges and Zakkou argue that non-epistemic deniability does not exist. I disagree. But I also use their account of epistemic deniability in order to motivate my own analysis of non-epistemic deniability. Broadly, my paper provides a case study in how speakers strategically leverage non-acknowledgment norms in order to protect their own interests at the expense of others’. (shrink)

I argue that analogue mental representations possess a canonical decomposition into privileged constituents from which they compose. I motivate this suggestion, and rebut arguments to the contrary, through reflection on the approximate number system, whose representations are widely expected to have an analogue format. I then argue that arguments for the compositionality and constituent structure of these analogue representations generalize to other analogue mental representations posited in the human mind, such as those in early vision and visual imagery.

On a now orthodox view, humans and many other animals possess a “number sense,” or approximate number system, that represents number. Recently, this orthodox view has been subject to numerous critiques that question whether the ANS genuinely represents number. We distinguish three lines of critique – the arguments from congruency, confounds, and imprecision – and show that none succeed. We then provide positive reasons to think that the ANS genuinely represents numbers, and not just non-numerical confounds or exotic substitutes for (...) number, such as “numerosities” or “quanticals,” as critics propose. In so doing, we raise a neglected question: numbers of what kind? Proponents of the orthodox view have been remarkably coy on this issue. But this is unsatisfactory since the predictions of the orthodox view, including the situations in which the ANS is expected to succeed or fail, turn on the kind of number being represented. In response, we propose that the ANS represents not only natural numbers, but also non-natural rational numbers. It does not represent irrational numbers, however, and thereby fails to represent the real numbers more generally. This distances our proposal from existing conjectures, refines our understanding of the ANS, and paves the way for future research. (shrink)

Potentialism is the view that the universe of sets is inherently potential. It comes in two main flavours: height-potentialism and width-potentialism. It is natural to think that height and width potentialism are just aspects of a broader phenomenon of potentialism, that they might both be true. The main result of this paper is that this is mistaken: height and width potentialism are jointly inconsistent. Indeed, I will argue that height potentialism is independently committed to an ultimate background universe of sets, (...) an ultimate V, up to its height. (shrink)

A fragmented and unfirnished exploration into the realist and anti-realist debate in mathematics. And the subsequent exploration of how novelty and creation works on a fundemental epistemic scale. The paper puts forth two major frameworks that attempt to bridge realism and anti-realism and provides a novel solution to the epistemic problem of true novelty and idea generation.

Formal models of appearance and reality have proved fruitful for investigating structural properties of perceptual knowledge. This paper applies the same approach to epistemic justification. Our central goal is to give a simple account of The Preface, in which justified belief fails to agglomerate. Following recent work by a number of authors, we understand knowledge in terms of normality. An agent knows p iff p is true throughout all relevant normal worlds. To model The Preface, we appeal to the normality (...) of error. Sometimes, it is more normal for reality and appearance to diverge than to match. We show that this simple idea has dramatic consequences for the theory of knowledge and justification. Among other things, we argue that a proper treatment of The Preface requires a departure from the internalist idea that epistemic justification supervenes on the appearances and the widespread idea that one knows most when free from error. (shrink)

I give a new argument for the moral difference between lying and misleading. First, following David Lewis, I hold that conventions of truthfulness and trust fix the meanings of our language. These conventions generate fair play obligations. Thus, to fail to conform to the conventions of truthfulness and trust is unfair. Second, I argue that the liar, but not the misleader, fails to conform to truthfulness. So the liar, but not the misleader, does something unfair. This account entails that bald-faced (...) lies are wrong, that we can lie nonlinguistically, and that linguistic innovation is morally significant. (shrink)

Jerry Fodor deemed informational encapsulation ‘the essence’ of a system’s modularity and argued that human perceptual processing comprises modular systems, thus construed. Nowadays, his conclusion is widely challenged. Often, this is because experimental work is seen to somehow demonstrate the cognitive penetrability of perceptual processing, where this is assumed to conflict with the informational encapsulation of perceptual systems. Here, I deny the conflict, proposing that cognitive penetration need not have any straightforward bearing on the conjecture that perceptual processing is composed (...) of nothing but informationally encapsulated modules, the conjecture that each and every perceptual computation is performed by an informationally encapsulated module, and the consequences perceptual encapsulation was traditionally expected to have for a perception-cognition border, the epistemology of perception and cognitive science. With these points in view, I propose that particularly plausible cases of cognitive penetration would actually seem to evince the encapsulation of perceptual systems rather than refute/problematize this conjecture. (shrink)

It is often claimed that pre-attentive vision has an ‘iconic’ format. This is seen to explain pre-attentive vision's characteristically high processing capacity and to make sense of an overlap in the mechanisms of early vision and mental imagery. But what does the iconicity of pre-attentive vision amount to? This paper considers two prominent ways of characterising pre-attentive visual icons and argues that neither is adequate: one approach renders the claim ‘pre-attentive vision is iconic’ empirically false while the other obscures its (...) ability to do the explanatory work, which motivates positing pre-attentive visual icons in the first place. With this noted, I introduce the notion of an ‘Analogue Map’ and argue that it provides a superior characterisation of pre-attentive vision's iconicity. I then argue that this forces a reassessment of debates which have traditionally presupposed the iconicity of pre-attentive vision, emphasising ramifications for the viability of a format-based perception-thought border. (shrink)

The “film as philosophy” (FAP) hypothesis turned into a field if its own right during the 2000s, after S. Mulhall’s On Film (2001). In this work, Mulhall defended that some films philosophize for themselves. This caused controversy. Around the same time of On Film’s release, B. Russell published the article “The philosophical limits of film” (2000). This article had one of the first attacks against FAP, posing some main objections based on metaphilosophical grounds, which were called the “generality” and the (...) “explicitness” objections. These objections made by Russell and by M. Smith are based on the idea that film and philosophy are too different in their purposes or ways of presentation, ideas that are grounded in implicit or explicit conceptions of philosophy. In this chapter, these will be analyzed, as well as some other metaphilosophically grounded objections, as a line of reasoning connecting to attempts of responding to them will be drawn. After doing so, it will be concluded that their metaphilosophical grounds are implausible, and, thus, they are not definite objections against FAP. (shrink)

I introduce an argument for Platonism based on intra-mathematical explanation: the explanation of one mathematical fact by another. The argument is important for two reasons. First, if the argument succeeds then it provides a basis for Platonism that does not proceed via standard indispensability considerations. Second, if the argument fails it can only do so for one of three reasons: either because there are no intra-mathematical explanations, or because not all explanations are backed by dependence relations, or because some form (...) of noneism-the view according to which non-existent entities possess properties and stand in relations-is true. The argument thus forces a choice between nominalism without noneism, intra-mathematical explanation and a backing conception of explanation. You can have any two, but not all three. (shrink)

According to a number of approaches in theoretical physics, spacetime does not exist fundamentally. Rather, spacetime exists by depending on another, more fundamental, non-spatiotemporal structure. A prevalent opinion in the literature is that this dependence should not be analyzed in terms of composition. We should not say, that is, that spacetime depends on an ontology of non-spatiotemporal entities in virtue of having them as parts. But is that really right? On the contrary, we argue that a mereological approach to dependent (...) spacetime is not only viable, but promises to enhance our understanding of the physical situation. (shrink)

According to dialetheism, there are some true contradictions. According to the A-theory, the passage of time is a mind-independent feature of reality. On some A-theories, the passage of time involves the movement of the present. I show that by appealing to dialetheism one can explain why the present moves. I then argue that A-theorists should adopt this explanation. To do this, I defend two claims. First, that the dialetheic explanation is an improvement on the only other explanation available for why (...) the present moves and, second, that adopting the explanation is better than leaving the motion of the present unexplained. Assuming that A- theorists should adopt the best available version of their view, it follows that they should adopt a dialetheic explanation of why time passes. (shrink)

The distinction between perception and cognition frames countless debates in philosophy and cognitive science. But what, if anything, does this distinction actually amount to? In this introductory article, we summarize recent work on this question. We first briefly consider the possibility that a perception-cognition border should be eliminated from our scientific ontology, and then introduce and critically examine five positive approaches to marking a perception–cognition border, framed in terms of phenomenology, revisability, modularity, format, and stimulus-dependence.

In non‐literal uses of language, the content an utterance communicates differs from its literal truth conditions. Loose talk is one example of non‐literal language use (amongst many others). For example, what a loose utterance of (1) communicates differs from what it literally expresses: (1) Lena arrived at 9 o'clock. Loose talk is interesting (or so I will argue). It has certain distinctive features which raise important questions about the connection between literal and non‐literal language use. This paper aims to (i.) (...) introduce a range of novel data demonstrating certain overlooked features of loose talk, and (ii.) develop a new theory of the phenomenon which accounts for these data. In particular, this theory is motivated by the need to explain minimal pairs such as (2)-(3): (2) Lena arrived at 9 o'clock, but she did not arrive at 9 o'clock exactly. (3) ?? Lena did not arrive at 9 o'clock exactly, but she arrived at 9 o'clock. (2) and (3) agree in their truth conditions. Yet they differ in felicity. As such, they constitute a problem for any account which hopes to predict the acceptability of the loose use of a sentence from its truth conditions and the context of utterance alone. Instead, it will be argued, to explain loose talk phenomena we must posit an additional layer of meaning outstripping truth conditions. This layer of meaning is shown to exhibit a range of properties, all of which point to its being semantically encoded. Thus, if correct, the theory provides a new example of how semantic meaning must extend beyond literal, truth‐conditional content. (shrink)

It has been hypothesized that our believing that, or its seeming to us as though, the world is in some way dynamical partially explains (and perhaps rationalizes) future-bias. Recent work has, in turn, found a correlation between future-bias and near-bias, suggesting that there is a common explanation for both. Call the claim that what partially explains our being both future- and near-biased is our believing/it seeming to us as though the world is dynamical, the dynamical explanation. We empirically test two (...) versions of the dynamical explanation. The first is the moving ego explanation—according to which it is our belief that the ego moves, or our phenomenology as of the ego moving, that jointly (partially) explains future- and near-bias. The second is the moving time explanation—according to which it is our belief that time robustly passes, or our phenomenology as of robust passage, which jointly (partially) explain future- and near-bias. We found no evidence in favour of either explanation. (shrink)

Philosophy and Phenomenological Research, Volume 104, Issue 1, Page 19-49, January 2022.

This paper offers a new account of metaphysical explanation. The account is modelled on Kitcher’s unificationist approach to scientific explanation. We begin, in Sect. 2, by briefly introducing the notion of metaphysical explanation and outlining the target of analysis. After that, we introduce a unificationist account of metaphysical explanation before arguing that such an account is capable of capturing four core features of metaphysical explanations: irreflexivity, non-monotonicity, asymmetry and relevance. Since the unificationist theory of metaphysical explanation inherits irreflexivity and non-monotonicity (...) directly from the unificationist theory of scientific explanation that underwrites it, we focus on demonstrating how the account can secure asymmetry and relevance. (shrink)

Number Nativism is the view that humans innately represent precise natural numbers. Despite a long and venerable history, it is often considered hopelessly out of touch with the empirical record. I argue that this is a mistake. After clarifying Number Nativism and distancing it from related conjectures, I distinguish three arguments which have been seen to refute the view. I argue that, while popular, two of these arguments miss the mark, and fail to place pressure on Number Nativism. Meanwhile, a (...) third argument is best construed as a challenge: rather than refuting Number Nativism, it challenges its proponents to provide positive evidence for their thesis and show that this can be squared with apparent counterevidence. In response, I introduce psycholinguistic work on The Tolerance Principle (not yet considered in this context), propose that it is hard to make sense of without positing precise and innate representations of natural numbers, and argue that there is no obvious reason why these innate representations couldn’t serve as a basis for mature numeric conception. (shrink)

Generally, we confidently ascribe valuing states to ourselves. We make statements such as “I value democracy” or “I value my best friend” - our sense of who we are depends on doing so. Yet what justifies that confidence? If you were asked “Do you value philosophy, or are you just doing it for the money?”, how might you go about generating such knowledge? I will operate with the notion that valuing involves, at a minimum, a set of distinctive emotional dispositions (...) toward the valued object. Given this view of valuing, a plausible explanation stemming from Tooming and Miyazono is the following: to know whether we value, we need to predict our potential or future emotional reactions. That is, they suggest that affective forecasting is necessary to generate knowledge of valuing states. I argue that, despite its intuitive appeal, affective forecasting is not necessary. I then consider a more modest claim, namely that affective forecasting is still explanatorily powerful when it comes to self-knowledge of valuing states, as it explains the difficulty of generating such knowledge. I reject this further claim, arguing that there is a stronger available explanation: the use of theories about valuing. (shrink)

There are many bodies, neurons, interacting in a brain. For bodies and interactions to produce consciousness might depend on specific matter and matter interactions, such as specifically those of the neural grey matter and voltages of the brain, or abstract representations and information patterns, such as just the neural firing patterns or those that can be simulated on GPUs. My flipbook thought experiment, elaborated on later in this work, reduces the latter possibility to absurdity. We're able to feel complex emotional (...) experiences at the same time, and observe many concurrent phenomena, including, for example, the visual image before our eyes. This singular observation might be an illusion, or might be a literal singularization of phenomena into a single observer. My physics explanation for how this singularization might happen, elaborated on later in this work, is evidenced by a measured phenomenon in standard physics. Thus, the best explanation for consciousness remaining will be specific physical matter and modes of interactions (via biological neurons and reactions) and singularization (via my hypothesized physics theory, lacking any other). Then one more point is made about how assuming consciousness as a fundamental property of the universe leads to a new answer to the mystery of cosmogenesis. That answer is specified. Finally, all of this together paints a strongly evidenced theory of consciousness, as well as cosmogenesis, whose alternatives have much less justification. (shrink)

This paper refines a controversial proposal: that core systems belong to a perceptual kind, marked out by the format of its representational outputs. Following Susan Carey, this proposal has been understood in terms of core representations having an iconic format, like certain paradigmatically perceptual outputs. I argue that they don’t, but suggest that the proposal may be better formulated in terms of a broader analogue format type. Formulated in this way, the proposal accommodates the existence of genuine icons in perception, (...) and avoids otherwise troubling objections. (shrink)

Many prominent critiques of philosophical methods proceed by suggesting that some method is unreliable, especially in comparison to some alternative method. In light of this, it may seem natural to conclude that these (comparatively) unreliable methods should be abandoned. Drawing upon work on the division of cognitive labour in science, we argue things are not so straightforward. Rather, whether an unreliable method should be abandoned depends heavily on the crucial question of how we should divide philosophers’ time and effort between (...) different methods, in order to maximise our prospects of achieving epistemic success. We show that, in a range of cases, even a (comparatively) unreliable method deserves to be allocated some of these resources. (shrink)

Ever since Freud pioneered the “talking cure,” psychologists of various stripes have explored how autobiographical narrative bears on self-understanding and psychic wellbeing. Recently, there has been a wave of philosophical speculation as to whether autobiographical narrative plays an essential or important role in the constitution of agentic selves. However, embodiment has received little attention from philosophers who defend some version of the narrative self. Catriona Mackenzie is an important exception to this pattern of neglect, and this paper explores Mackenzie’s work (...) on embodiment and self-narrative with the aim of better understanding the adequacy of autobiographical narrative as an account of the agentic self. I argue that Mackenzie’s narrative account of embodied subjectivity and agency is incomplete, for it over-estimates the reach of narrative and underestimates the cognitive and agentic powers of the lived body. (shrink)

Call an explanation in which a non-mathematical fact is explained—in part or in whole—by mathematical facts: an extra-mathematical explanation. Such explanations have attracted a great deal of interest recently in arguments over mathematical realism. In this article, a theory of extra-mathematical explanation is developed. The theory is modelled on a deductive-nomological theory of scientific explanation. A basic DN account of extra-mathematical explanation is proposed and then redeveloped in the light of two difficulties that the basic theory faces. The final view (...) appeals to relevance logic and uses resources in information theory to understand the explanatory relationship between mathematical and physical facts. 1Introduction2Anchoring3The Basic Deductive-Mathematical Account4The Genuineness Problem5Irrelevance6Relevance and Information7Objections and Replies 7.1Against relevance logic7.2Too epistemic7.3Informational containment8Conclusion. (shrink)

In this essay we provide (1) an argument for why ethics should be naturalized, (2) an analysis of why it is not yet naturalized, (3) a defense of ethical naturalism against two fallacies—Hume’s and Moore’s—that ethical naturalism allegedly commits, and (4) a proposal that normative ethics is best conceived as part of human ecology committed to pluralistic relativism. We explain why naturalizing ethics both entails relativism and also constrains it, and why nihilism about value is not an especially worrisome for (...) ethical naturalists. The substantive view we put forth constitutes the essence of Duke Naturalism. (shrink)

It has been claimed that naïve realism predicts phenomenological similarities where there are none and, thereby, mischaracterises the phenomenal character of perceptual experience. If true, this undercuts a key motivation for the view. Here, we defend naïve realism against this charge, proposing that such arguments fail (three times over). In so doing, we highlight a more general problem with critiques of naïve realism that target the purported phenomenological predictions of the view. The problem is: naïve realism, broadly construed, doesn’t make (...) phenomenological predictions of the required sort. So, as a result, opponents must resign themselves to attacking specific incarnations of naïve realism, or approach matters quite differently. (shrink)

Mathematics appears to play an explanatory role in science. This, in turn, is thought to pave a way toward mathematical Platonism. A central challenge for mathematical Platonists, however, is to provide an account of how mathematical explanations work. I propose a property-based account: physical systems possess mathematical properties, which either guarantee the presence of other mathematical properties and, by extension, the physical states that possess them; or rule out other mathematical properties, and their associated physical states. I explain why Platonists (...) should accept that physical systems have mathematical properties, and why a property based account is better than existing accounts of mathematical explanation. I close by considering whether nominalists can accept the view I propose here. I argue that they cannot. (shrink)

Joint actions often require agents to track others’ actions while planning and executing physically incongruent actions of their own. Previous research has indicated that this can lead to visuomotor interference effects when it occurs outside of joint action. How is this avoided or overcome in joint actions? We hypothesized that when joint action partners represent their actions as interrelated components of a plan to bring about a joint action goal, each partner’s movements need not be represented in relation to distinct, (...) incongruent proximal goals. Instead they can be represented in relation to a single proximal goal – especially if the movements are, or appear to be, mechanically linked to a more distal joint action goal. To test this, we implemented a paradigm in which participants produced finger movements that were either congruent or incongruent with those of a virtual partner, and either with or without a joint action goal (the joint flipping of a switch, which turned on two light bulbs). Our findings provide partial support for the hypothesis that visuomotor interference effects can be reduced when two physically incongruent actions are represented as mechanically interdependent contributions to a joint action goal. (shrink)

A number of approaches to quantum gravity (QG) seem to imply that spacetime does not exist. Philosophers are quick to point out, however, that the loss of spacetime should not be regarded as total. Rather, we should interpret these approaches as ones that threaten the fundamentality but not the existence of spacetime. In this paper, I argue for two claims. First, I argue that spacetime realism is not forced by QG; spacetime eliminativism remains an option. Second, I argue that eliminativism (...) provides a useful framework for developing two existing approaches to the metaphysics of QG, involving functionalism and mereology respectively. (shrink)

What distinguishes causation from grounding? One suggestion is that causation, but not grounding, occurs over time. Recently, however, counterexamples to this simple temporal criterion have been offered. In this paper, we situate the temporal criterion within a broader framework that focuses on two aspects: locational overlapping in space and time and the presence of intermediaries in space and time. We consider, and reject, the idea that the difference between grounding and causation is that grounding can occur without intermediaries. We go (...) on to use the fact that grounding and causation both involve intermediaries to develop a better temporal criterion for distinguishing causation from grounding. The criterion is this: when a cause and effect are spatially disjoint, there is always a chain of causal intermediaries between the cause and the effect that are extended in time. By contrast, when the grounds and the grounded are spatially disjoint, there is always a chain of grounding intermediaries, but the chain need not be extended in time, it can be purely spatial. The difference between grounding and causation, then, is that causation requires time for chaining in a way that grounding does not. (shrink)

We know a lot about what the world is like. We know less, it seems, about what we know about what the world is like. According to a common thought, it is easier for us to come to know about the state of the world than to come to know about the state of our own knowledge. What explains this gap? An attractively simple hypothesis is that our ignorance about what we know is explained by our ignorance about the world. (...) There are things we fail to know about what we know about the world because there are things we fail to know about the world. This hypothesis is often motivated by the idea that knowledge requires a margin‐for‐error. In this paper, I'll argue that this simple hypothesis is inadequate. Not all our ignorance of our knowledge can be explained by our ignorance about the world. In this sense, at least some of our ignorance about what we know is brute. (shrink)

A number of philosophers have argued in favour of extended simples on the grounds that they are needed by fundamental physics. The arguments typically appeal to theories of quantum gravity. To date, the argument in favour of extended simples has ignored the fact that the very existence of spacetime is put under pressure by quantum gravity. We thus consider the case for extended simples in the context of different views on the existence of spacetime. We show that the case for (...) extended simples based on physics is far more complex than has been previously thought. We present and then map this complexity, in order to present a much more textured picture of the argument for extended simples. (shrink)

Algorithms can now identify patterns and correlations in the (big) datasets, and predict outcomes based on those identified patterns and correlations with the use of machine learning techniques and big data, decisions can then be made by algorithms themselves in accordance with the predicted outcomes. Yet, algorithms can inherit questionable values from the datasets and acquire biases in the course of (machine) learning, and automated algorithmic decision-making makes it more difficult for people to see algorithms as biased. While researchers have (...) taken the problem of algorithmic bias seriously, but the current discussion on algorithmic fairness tends to conceptualize ‘fairness’ in algorithmic fairness primarily as a technical issue and attempts to implement pre-existing ideas of ‘fairness’ into algorithms. In this paper, I show that such a view of algorithmic fairness as technical issue is unsatisfactory for the type of problem algorithmic fairness presents. Since decisions on fairness measure and the related techniques for algorithms essentially involve choices between competing values, ‘fairness’ in algorithmic fairness should be conceptualized first and foremost as a political issue, and it should be (re)solved by democratic communication. The aim of this paper, therefore, is to explicitly reconceptualize algorithmic fairness as a political question and suggest the current discussion of algorithmic fairness can be strengthened by adopting the accountability for reasonableness framework. (shrink)

Emotions are open to various kinds of normative assessment. For example, we can assess emotions for their prudential or moral value. Recently, philosophers have increasingly attended to a distinct form of normative assessment of emotions – fittingness assessment. An emotion is fitting when it is merited by its object. For example, admiration is fitting when it is felt towards the admirable, and shame towards the shameful. This paper defends a hybrid account of emotional fittingness. Emotions are complex, and typically involve (...) various elements. As well as involving representations that can be assessed for accuracy, emotions typically motivate their subjects in characteristically urgent ways. The fittingness of an emotion as a whole is a function of the fittingness of both its representational and motivational aspects. (shrink)

In this paper, I defend an indexical analysis of the abstract-concrete distinction within the framework of modal realism. This analysis holds the abstract-concrete distinction to be conceptually inseparable from the distinction between the actual and the merely possible, which is assumed to be indexical in nature. The resulting view contributes to the case for modal realism by demonstrating how its distinctive resources provide a reductive analysis of the abstract-concrete distinction. This indexical analysis also provides a solution to a sceptical problem (...) regarding our concreteness, which parallels the sceptical problem that motivates indexicalism about actuality. (shrink)