In this paper, I identify a theoretical and political role for ‘white ignorance’, present three alternative accounts of white ignorance, and assess how well each fulfils this role. On the Willful Ignorance View, white ignorance refers to white individuals’ willful ignorance about racial injustice. On the Cognitivist View, white ignorance refers to ignorance resulting from social practices that distribute faulty cognitive resources. On the Structuralist View, white ignorance refers to ignorance that (...) (1) results as part of a social process that systematically gives rise to racial injustice, and (2) is an active player in the process. I argue that, because of its greater power and flexibility, the Structuralist View better explains the patterns of ignorance that we observe, better illuminates the connection to white racial domination, and is overall better suited to the project of ameliorating racial injustice. As such, the Structuralist View should be preferred. (shrink)

The author advocates for teaching about varieties of ignorance with a psychoanalytic sensibility as one strategy with which to engage the emotional investments that sustain apathy and the ignorant refusal to care in this new era of suffering and spectatorship. Ignorance, here conceived, is complex, far from consisting only in some passive lack of knowledge. It is understood multidimensionally, as activity, rarely innocent, always inevitable, and entirely ineradicable; it is a powerful agent in the maintenance of oppression, but (...) it is also an important resource on which we can draw to promote curiosity and less defensive encounters with difficult knowledge and different Others. In diagnosing different forms of ignorance, we can distinguish between the varieties that are culturally produced and disseminated for profit from those forms which might serve as impetus for investigation. (shrink)

What sort of epistemic positions are compatible with inquiries driven by interrogative attitudes like wonder and puzzlement? The ignorance norm provides a partial answer: interrogative attitudes directed at a particular question are never compatible with knowledge of the question’s answer. But some are tempted to think that interrogative attitudes are incompatible with weaker positions like belief as well. This paper defends that the ignorance norm is exhaustive. All epistemic positions weaker than knowledge directed at the answer to a (...) question are compatible with having an interrogative attitude towards that question. We offer two arguments for this conclusion. The first is based on considerations about the role of hedging in inquiry. The second is conditional on considerations related to the aim of inquiry as a goal-directed activity. (shrink)

Standpoint theorists have long been clear that marginalization does not make better understanding a given. They have been less clear, though, that social dominance does not make ignorance a given. Indeed, many standpoint theorists have implicitly committed themselves to what I call the strong epistemic disadvantage thesis. According to this thesis, there are strong, substantive limits on what the socially dominant can know about oppression that they do not personally experience. I argue that this thesis is not just implausible (...) but politically pernicious; it is an excuse for ignorance and silence that stifles our ability to address many injustices. Moreover, I argue that if we are to avoid lending support to the SEDT while working within a standpoint theory framework, we must hold that the socially dominant can achieve marginalized standpoints. So, we must hold that men can achieve feminist standpoints, that white women (and men) can achieve black feminist standpoints, and so on. (shrink)

In this paper, I respond to the following argument which several authors have presented. If we are culpable for some action, we act either from akrasia or from culpable ignorance. However, akrasia is highly exceptional and it turns out that tracing culpable ignorance leads to a vicious regress. Hence, we are hardly ever culpable for our actions. I argue that the argument fails. Cases of akrasia may not be that rare when it comes to epistemic activities such as (...) evidence gathering and working on our intellectual virtues and vices. Moreover, particular cases of akrasia may be rare, but they are not exceptional when we consider chains of actions. Finally and most importantly, we can be culpable for our actions even if we do not act from akrasia or from culpable ignorance, namely in virtue of our unactivated dispositional beliefs. (shrink)

Marine ecosystems are under increasing pressure from human activity, yet successful management relies on knowledge. The evidence-based policy (EBP) approach has been promoted on the grounds that it provides greater transparency and consistency by relying on ‘high quality’ information. However, EBP also creates epistemic responsibilities. Decision-making where limited or no empirical evidence exists, such as is often the case in marine systems, creates epistemic obligations for new information acquisition. We argue that philosophical approaches can inform the science-policy interface. Using marine (...) biosecurity examples, we specifically examine the epistemic challenges in the acquisition and acceptance of evidence to inform policy, discussing epistemic due care and biases in consideration of evidence. (shrink)

In its war on terror, the United States tortured and abused individuals in its custody over a decade. This article examines a specific sort of epistemic response by Americans to the use of torture by their government, the sort of response that enables Americans to operate with epistemic ignorance to maintain a favorable construction of their identity as Americans. I lay out the concept of American ignorance as the active production of false and/or incomplete beliefs about what (...) it means to be an American and explore the mechanism through which this ignorance operates in society. The article argues for accountability to create better epistemic environments necessary for any meaningful shift in how Americans perceive themselves qua Americans. (shrink)

FEEL FREE TO CITE - IGNORE IN-PDF REQUEST -/- Husserl defines affection in the Analyses1 as "the allure given to consciousness, the particular pull that an object given to consciousness exercises on the ego."2 That something becomes prominent for the ego implies that the object exerts a kind of 'pull' upon the ego, a demanding of egoic attention. This affective pull is relative in force, such that the same object can be experienced in varying modes of prominence and affective relief (...) depending upon bodily comportment, egoic attentiveness, etc. The phenomenon of affection allows Husserl to describe the genesis of association in terms of the lawful, regular exertions of affection upon the ego, prompting (for example) the reproduction of remembered pasts in retention on a purely passive level. Affection thus provides Husserl a non-Humean mechanism for the lawful phenomenon of association. In this light, we can see that affection plays a crucial role in the passive phenomenon of association and thereby in the constitution of sense. The precise role played by affection, however, remains quite problematic in the Analyses. Husserl is rather unclear on this point, and two of the leading commentators on the Analyses, Anthony Steinbock and Bruce Bégout, offer opposing viewpoints. Is affection the precondition for the constitution of any sense unity, as Steinbock suggests, or is it the.. (shrink)

Epistemic exploitation occurs when privileged persons compel marginalized persons to educate them about the nature of their oppression. I argue that epistemic exploitation is marked by unrecognized, uncompensated, emotionally taxing, coerced epistemic labor. The coercive and exploitative aspects of the phenomenon are exemplified by the unpaid nature of the educational labor and its associated opportunity costs, the double bind that marginalized persons must navigate when faced with the demand to educate, and the need for additional labor created by the default (...) skepticism of the privileged. I explore the connections between epistemic exploitation and the two varieties of epistemic injustice that Fricker (2007) identifies, testimonial and hermeneutical injustice. I situate epistemic exploitation within Dotson’s (2012; 2014) framework of epistemic oppression, and I address the role that epistemic exploitation plays in maintaining active ignorance and upholding dominant epistemic frameworks. (shrink)

[Title: A phenomenological account of the habitual and active character of ignorance] -/- A number of critical social epistemologists have argued that a form of ignorance makes up the epistemic dimension of existing relations of oppression based on racial and/or gender identity. Recent phenomenological accounts of the habitual nature of perception can be understood as describing the bodily, tacit, and affective character of this form of ignorance. At the same time, as I aim to show in (...) this article, more could be phenomenologically said and made of both the active and pervasive character of said ignorance. Drawing on the phenomenological concept of receptivity, I propose a way to further understand the active character of ignorance both in and beyond perception. By doing so, we also get a better view on what it would take to overcome this kind of ignorance. (shrink)

In Switzerland, institutions through which legal knowledge and education are produced have systemi-cally enabled epistemic injustice through forms of silencing and the cultivation of active ignorance along individual and institutional dimensions. As such, we argue that an important form of intervention in the legal education system, which would not only provide instruments to address epistemic injustice, but also better equip lawyers as individuals and as members of a collective, epistemic community, is feminist critical theory. Providing access and engagement (...) with critical legal methodology, throughout legal studies, is integral to the development of epistemic capacities. It would help prevent formation of insensitivities to experiences of injustice and interrupt the perpetuation of silencing and cultivation of active ignorance along individual and institutional dimensions. -/- . (shrink)

Criticism can sometimes provoke defensive reactions, particularly when it implicates identities people hold dear. For instance, feminists told they are upholding rape culture might become angry or upset, since the criticism conflicts with an identity that is important to them. These kinds of defensive reactions are a primary focus of this paper. What is it to be defensive in this way, and why do some kinds of criticism, or implied criticism, tend to provoke this kind of response? What are the (...) connections between defensiveness, identity, and active ignorance? What are the social, political, and epistemic consequences of the tendency to defensiveness? Are there ways to improve the situation? (shrink)

In this paper, I show that there is a bidirectional relationship between gender-based social norms and gender-segregated education policies that excludes girls from knowledge production within the Iranian school system. I argue that gender segregation in education reproduces hermeneutic inequality through the reinforcement of epistemic segregation as a form of epistemic injustice. In particular, I focus on gender-based instructional epistemic injustice, which refers to a set of epistemic practices that actively exclude a student or an education professional in their capacity (...) as a knower from the process of knowledge production within an education system based on gender dynamics, roles, norms, or expectations. This, in addition, has an impact on schoolboys through the reproduction of active ignorance. I conclude that in societies such as Iran, where highly gendered norms play out in the school system and are further reinforced by that system, the result is not limited to gender segregation itself, but extends beyond it to a form of epistemic injustice that wrongs students by reproducing and reinforcing those highly gendered norms. (shrink)

The underrepresentation of women, people of color, and especially women of color—and the corresponding overrepresentation of white men—is more pronounced in philosophy than in many of the sciences. I suggest that part of the explanation for this lies in the role played by the idealized rational self, a concept that is relatively influential in philosophy but rarely employed in the sciences. The idealized rational self models the mind as consistent, unified, rationally transcendent, and introspectively transparent. I hypothesize that acceptance of (...) the idealized rational self leads philosophers to underestimate the influence of implicit bias on their own judgments and prevents them from enacting the reforms necessary to minimize the effects of implicit bias on institutional decision-making procedures. I consider recent experiments in social psychology that suggest that an increased sense of one’s own objectivity leads to greater reliance on bias in hiring scenarios, and I hypothesize how these results might be applied to philosophers’ evaluative judgments. I discuss ways that the idealized rational self is susceptible to broader critiques of ideal theory, and I consider some of the ways that the picture functions as a tool of active ignorance and color-evasive racism. (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)

Group agents can act, and they can have knowledge. How should we understand the species of collective action which aims at knowledge? In this paper, I present an account of group inquiry. This account faces two challenges: to make sense of how large-scale distributed activities might be a kind of group action, and to make sense of the kind of division of labour involved in collective inquiry. In the first part of the paper, I argue that existing accounts of group (...) action face problems dealing with large-scale group actions, and propose a minimal alternative account. In the second part of the paper, I draw on an analogy between inquiry and conversation, arguing that work by Robert Stalnaker and Craige Roberts helps us to think about the division of labour. In the final part of the paper I put the accounts of group action and inquiry together, and consider how to think about group knowledge, deep ignorance, and the different kinds of division of labour. (shrink)

Human activity has reshaped all parts of the Earth system. For this reason, a vast majority of geologists at the 35th International Geological Congress in Cape Town (September 2016) spoke out in favor of changing the classification of geological epochs and of declaring a new world age – the Anthropocene. This chapter points at implications that the proclamation of the Anthropocene should have for the currently relevant concept of democracy. In particular, it is argued that the transition into a new (...) phase of geology also necessitates a further advancement of our form of government. Democracy, as it has been conceived of and practiced until now, has to a large extent ignored the problem of ‘presentism’. This chapter suggests an extension of the 300-years-old separation of powers between the legislative, executive and judicial branch. It is argued that in order to make our political system more future-oriented, there is a need for a new (fourth) branch which ensures that the interests of future generations be taken into account within today's decision-making process. A newly-established ‘future council’ should have the right to introduce legislation, integrating the competences of this new institution with those of parliament. The chapter concludes with a discussion about the legitimacy of offices for future generations (OFGs) as the embodiment of the proposed future branch. (shrink)

This chapter reviews the history of the major ideas of successful ageing, their current state, and criticism. The original concept of successful ageing understood as life satisfaction continuing into later maturity, was developed by Havighurst in the early 1960s. Afterward, it was associated with active, healthy, positive, or productive ageing. For contemporary gerontology, successful ageing was rediscovered in the late 1980s by Rowe and Kahn who regarded it as good physical and mental health as well as social engagement. Today, (...) one can speak of three major trends in the development of ideas of successful ageing. On the one hand, considerable numbers of scientists and specialists around the world in an uncritical way elaborate projects and programs of successful ageing as a useful research and practice framework. On the other hand, over the past two decades, ideas of successful ageing have tended to embrace more than implied in the classical Rowe-Kahn model. For quite a large group of researchers, successful ageing is an umbrella term for a positive world outlook and a respective lifestyle in old age, not limited to one theory and potentially encompassing all older people who are relatively content with themselves and their life, which can be facilitated through altruistic behavior and spiritual growth. Finally, quite influential is the trend that denies the importance of successful ageing and regards it as a reflection of current neoliberal values. This approach is typical of critical gerontological branches, post-Marxist, feminist, postmodern gerontology among them. Authors sharing this view believe that concepts of successful ageing individualize and psychologize ageing and ignore power relations and structural inequalities in society. (shrink)

Pain medication is one of the responses to the mercy argument that utilitarian ethicists use for justifying active euthanasia on the grounds of prevention of cruelty and appeal to beneficence. The researcher reinforces the significance of pain medication in meeting this challenge and considers it the most preferred response among various other responses. It is because of its realism and effectiveness. In exploring the mechanism and considerations related to pain medication, the researcher briefly touches the Catholic ethical position on (...) the issue, a position that cannot be ignored in the development of contemporary bioethics. The researcher particularly deliberates on the contemporary Islamic discourse on the issue; by furthering the debate in line with the Islamic legal maxims and general guidance from the primary sources of Islamic law and ethics. The resolution on the issue is sought by synthesizing the views and legal maxims (al-Qawaid al-Fiqhiyyah) on the issue, which in conclusion provide justification for pain medication by considerably regarding pain as necessity and pressing need. However, such resolution allows pain medication to the limit and proportion that removes the pain and prohibits overdosing the patient with medication that may directly cause the death. (shrink)

Rather than conserving or ignoring historically burdened heritage, RAAAF intervene. Their responses are striking, sometimes dramatic or destructive. Prompted by Rietveld’s discussion of the Luftschloss project, I compare some other places with difficult pasts which engage our embodied and sensory responses, without such active redirection or disruption. Ross Gibson’s concept of a ‘memoryscope’ helps us identify distinct but complementary ways of focussing the forces of the past. Emotions and imaginings are transmitted over time in many forms. The past is (...) not easily washed, blasted or sliced away. By considering other settings and modes of encounter, we can recognise and applaud the novelty of RAAAF’s interventions while urging further attention to the variable dynamics and rhythms of remembering and of sociomaterial residues. (shrink)

PREFACE WORD The Tanzimat period, which was the starting point of reform movements in many areas such as social, political, economic, military, etc., in which steps were taken towards Westernization, is considered to be an important milestone in drawing the fate of the Ottoman Empire. In this longest century of the empire, when many things were rushed, education partially received its share of change and reform. However, since the field of education was under the control of religious institutions such as (...) the Şeyhülislâmlık and the Nezâresi Evkâf-ı Hümâyun, the changes and reforms in this field remained limited. Regarding philosophy, which is the subject of our study, we can say in advance that philosophical movements in the West, the ideas of philosophers and philosophical education in the Western sense began to enter our country in the post-Tanzimat period. It is noteworthy that during this period when the Ottoman Empire became acquainted with Western philosophy, philosophy in the West experienced a period of crisis. In the period preceding this acquaintance, philosophy education in our country was carried out in a style loyal to the tradition of Islamic philosophy, and the break in this tradition occurred with the Tanzimat. One of the most widely debated issues from the Tanzimat to the present day has been whether or not a philosophical tradition unique to us can be established. Issues such as whether a philosophy built on our own culture and values can provide us with the opportunity to raise philosophers who are considered philosophers in the Western sense, and the level of competence and proficiency of Turkish in terms of creating a philosophical language on the way to realizing this opportunity, and efforts to establish a deep-rooted tradition continue to stand before us. In this study, from a holistic perspective, the changes in philosophical paradigms in certain periods from Tanzimat to the present day have been tried to be determined chronologically and problematically. The fact that the movements that emerged with Tanzimat were broken in certain periods, such as 1915, 1933 and 1960, and left their place to different movements, and the changes in our country in parallel with the change in the perception of philosophy in the world have been tried to be revealed in this study, and as a result of the study, results that have not been expressed so far have been reached. Again, whether the perception of philosophy has changed in society along with the change in philosophy in higher education is among the topics investigated in this study. For example, the fact that professors such as Mehmet İzzet, Niyazi Berkes and Necati Öner, who studied philosophy, regretfully admitted that it was embarrassing to say "I am studying philosophy", and instead took refuge in evasive answers such as "I am studying at the Faculty of Literature, I am studying at the Faculty of Language and History", clearly shows how the difficulty of doing philosophy in Turkey is at a high level with these prejudices. From the times when philosophy was identified with irreligion and atheism, and philosophers were seen as useless people who only criticized and did not produce solutions, to the present situation, the paths taken and the obstacles overcome make us hopeful for the bright future of philosophy in Turkey. In the Dârülfünun, which was de facto established in 1863 and opened and closed many times, philosophy courses were able to find a wide place in the curriculum after 1900 and especially after 1916. However, the contribution of philosophy courses and departments, which have been a significant part of the academy since 1916 both as a field of research and education, to the establishment and development of the longed-for original philosophical thought is currently the subject of a separate discussion. Indeed, philosophy departments have never escaped the criticism that they teach Western thought, transfer Western intellectual currents, ignore social values, and provide an exclusively Western and unproductive education. Our study, which deals with the processes of change and transition in philosophy education in Turkey and the debates on these processes, consists of three chapters and three appendices. In the first part, the studies in the field of philosophy from Tanzimat to the Republic are discussed theoretically and a general framework is tried to be drawn about the establishment of philosophy in Turkey. The topics covered in this section are mainly philosophy education until the establishment of the first university in 1863 under the name Dârülfünun and its closure and reopening in 1900 under the name Dârülfünun-ı Şâhâne. As is known, after a long period of trial and error, Dârülfünun was reformed under the name "Dârülfünun-ı Osmânî" in 1908 during the Second Constitutional Monarchy. Reforms in the field of education continued unabated, and with the university reforms in 1915 and 1933, philosophy departments also underwent significant change and transformation. Especially German faculty members, who were influential in these reforms, played an active role in the restructuring of the philosophy department. Apart from universities, philosophical activities were also carried out in non-governmental organizations, newspapers and journals. In particular, the philosophers who tried to become an association under the name of the Turkish Philosophical Society are today actively working under the name of the Philosophical Society of Turkey and the Turkish Philosophical Association. In this part of our study, in addition to these issues, the philosophers of the Republican period, which we have identified as four generations, and their philosophical attitudes and behaviors are evaluated together with the aspects reflected and not reflected in their works, and the interaction between the similarities and differences between the general characteristics of the generations and the philosophical atmosphere in the country is tried to be analyzed. The similarities and differences between the generations are analyzed since they are the main factors that determine and govern the course of philosophy in Turkey. The second chapter is devoted to "Philosophical Disciplines in Purgatory in the Republican Era". In this section, the disciplines of history of science, logic, Islamic philosophy and philosophy of religion, which we characterize as disciplines in limbo because their place in philosophy departments has always been controversial, are analyzed. In the third and final chapter, under the title "Philosophical Problems and Movements in the Republican Era", the problem of establishing the practical implications of the philosophical issues discussed in the first two chapters on the theoretical level, the question of whether Turkish can be the language of philosophy, Western philosophical movements in Turkey and their representatives are discussed. This chapter concludes with the main purpose of the study, which is to discuss the problems of philosophy in Turkey, suggestions for solutions and future perspectives. We have tried to enrich our research with three appendices that are considered to be complementary to these three chapters. The first appendix contains interviews with twelve senior professors who retired after teaching philosophy in Turkey for many years. These senior professors were asked questions about the changes in the view of philosophy in Turkey, philosophy education in higher education, their perceptions of philosophy, etc., and an important historical note was made with their answers based on their experiences. In this respect, we believe that these interviews will serve as an important source and reference for future generations and the social sciences community. Although the speeches of these professors contain many important discourses, messages and references, we have chosen one motto phrase to carry in the title. On this occasion, we would like to express our gratitude to our esteemed professors for sharing their vast knowledge and experience in the field of philosophy with us. In the second appendix, the short life stories and works of about a hundred professors in the field of philosophy in the Republican period are included. Although this information is sometimes easily obtained through the internet, biographical books or the works of the professors themselves, sometimes, after a very long and laborious work, original information has been reached, which is expressed for the first time in this study. Sometimes the capture of a very small detail required great efforts. In the third and final appendix, the names and periods of the senior philosophers of the Republican period are listed chronologically. (shrink)

This book gives an account of work that I have done over a period of decades that sets out to solve two fundamental problems of philosophy: the mind-body problem and the problem of induction. Remarkably, these revolutionary contributions to philosophy turn out to have dramatic implications for a wide range of issues outside philosophy itself, most notably for the capacity of humanity to resolve current grave global problems and make progress towards a better, wiser world. A key element of the (...) proposed solution to the first problem is that physics is about only a highly specialized aspect of all that there is – the causally efficacious aspect. Once this is understood, it ceases to be a mystery that natural science says nothing about the experiential aspect of reality, the colours we perceive, the inner experiences we are aware of. That natural science is silent about the experiential aspect of reality is no reason whatsoever to hold that the experiential does not objectively exist. A key element of the proposed solution to the second problem is that physics, in persistently accepting unified theories only, thereby makes a substantial metaphysical assumption about the universe: it is such that a unified pattern of physical law runs through all phenomena. We need a new conception, and kind, of physics that acknowledges, and actively seeks to improve, metaphysical presuppositions inherent in the methods of physics. The problematic aims and methods of physics need to be improved as physics proceeds. These are the ideas that have fruitful implications, I set out to show, for a wide range of issues: for philosophy itself, for physics, for natural science more generally, for the social sciences, for education, for the academic enterprise as a whole and, most important of all, for the capacity of humanity to learn how to solve the grave global problems that menace our future, and thus make progress to a better, wiser world. It is not just science that has problematic aims; in life too our aims, whether personal, social or institutional, are all too often profoundly problematic, and in urgent need of improvement. We need a new kind of academic enterprise which helps humanity put aims-and-methods improving meta-methods into practice in personal and social life, so that we may come to do better at achieving what is of value in life, and make progress towards a saner, wiser world. This body of work of mine has met with critical acclaim. Despite that, astonishingly, it has been ignored by mainstream philosophy. In the book I discuss the recent work of over 100 philosophers on the mind-body problem and the metaphysics of science, and show that my earlier, highly relevant work on these issues is universally ignored, the quality of subsequent work suffering as a result. My hope, in publishing this book, is that my fellow philosophers will come to appreciate the intellectual value of my proposed solutions to the mind-body problem and the problem of induction, and will, as a result, join with me in attempting to convince our fellow academics that we need to bring about an intellectual/institutional revolution in academic inquiry so that it takes up its proper task of helping humanity learn how to solve problems of living, including global problems, and make progress towards as good, as wise and enlightened a world as possible. (shrink)

What is a game? What are we doing when we play a game? What is the value of playing games? Several different philosophical subdisciplines have attempted to answer these questions using very distinctive frameworks. Some have approached games as something like a text, deploying theoretical frameworks from the study of narrative, fiction, and rhetoric to interrogate games for their representational content. Others have approached games as artworks and asked questions about the authorship of games, about the ontology of the work (...) and its performance. Yet others, from the philosophy of sport, have focused on normative issues of fairness, rule application, and competition. The primary purpose of this article is to provide an overview of several different philosophical approaches to games and, hopefully, demonstrate the relevance and value of the different approaches to each other. Early academic attempts to cope with games tried to treat games as a subtype of narrative and to interpret games exactly as one might interpret a static, linear narrative. A faction of game studies, self-described as “ludologists,” argued that games were a substantially novel form and could not be treated with traditional tools for narrative analysis. In traditional narrative, an audience is told and interprets the story, where in a game, the player enacts and creates the story. Since that early debate, theorists have attempted to offer more nuanced accounts of how games might achieve similar ends to more traditional texts. For example, games might be seen as a novel type of fiction, which uses interactive techniques to achieve immersion in a fictional world. Alternately, games might be seen as a new way to represent causal systems, and so a new way to criticize social and political entities. Work from contemporary analytic philosophy of art has, on the other hand, asked questions whether games could be artworks and, if so, what kind. Much of this debate has concerned the precise nature of the artwork, and the relationship between the artist and the audience. Some have claimed that the audience is a cocreator of the artwork, and so games are a uniquely unfinished and cooperative art form. Others have claimed that, instead, the audience does not help create the artwork; rather, interacting with the artwork is how an audience member appreciates the artist's finished production. Other streams of work have focused less on the game as a text or work, and more on game play as a kind of activity. One common view is that game play occurs in a “magic circle.” Inside the magic circle, players take on new roles, follow different rules, and actions have different meanings. Actions inside the magic circle do not have their usual consequences for the rest of life. Enemies of the magic circle view have claimed that the view ignores the deep integration of game life from ordinary life and point to gambling, gold farming, and the status effects of sports. Philosophers of sport, on the other hand, have approached games with an entirely different framework. This has lead into investigations about the normative nature of games—what guides the applications of rules and how those rules might be applied, interpreted, or even changed. Furthermore, they have investigated games as social practices and as forms of life. (shrink)

One Stoic response to the skeptical indistinguishability argument is that it fails to account for expertise: the Stoics allow that while two similar objects create indistinguishable appearances in the amateur, this is not true of the expert, whose appearances succeed in discriminating the pair. This paper re-examines the motivations for this Stoic response, and argues that it reveals the Stoic claim that, in generating a kataleptic appearance, the perceiver’s mind is active, insofar as it applies concepts matching the perceptual (...) stimulus. I argue that this claim is reflected in the Stoic definition of the kataleptic appearance, and that it respects their more general account of mental representation. I further suggest that, in attributing some activity to the mind in creating each kataleptic appearance, and in claiming that the expert’s mind allows her to form more kataleptic appearances than the amateur, the Stoics draw inspiration from the wax tablet model in Plato’s Theaetetus (190e–196d), where Socrates distinguishes the wise from the ignorant on the basis of how well they match sensory input with its appropriate mental ‘seal’ (σφραγίς). (shrink)

The statement everyone wants to live a fulfilled and happy life may seem simple, self-evident, and even trivial at first glance. However, upon closer philosophical analysis, can we unequivocally assert that people are truly focused on well-being? Assuming they are, the question becomes: what guidelines should be followed and how should one behave in order to achieve true well-being and attain their goals? One popular viewpoint is that cultivating moral virtues and personal qualities is essential for a life of "true" (...) well-being, rather than mere pleasure. This perspective is not particularly original, as it was advocated quite clearly by Aristotle. However, we must ask: what guarantees that virtue will lead to well-being? Can we really ignore the common-sense doubt that virtue (and moral life), as Kant points out, may not be rewarded with any form of well-being or "happiness" in the broadest sense during our earthly existence? How might we address this doubt? If questions about the relationship between happiness and virtue have been asked since ancient times, why don't we have definitive answers yet? Perhaps there is something wrong with the questions themselves, as is often the case in philosophy. Views on this relationship have influenced the modification of theories that philosophers have put forth in order to provide satisfactory answers. One such theory is the renewed and modernized ethics of virtue, which places the greatest emphasis on building an individual's moral character, assuming that Aristotelian character virtues such as courage, honesty, generosity, prudence, self-control, and compassion will enable us to lead a happy and fulfilling life. "Virtues" refer to a wide range of "excellences" or activities that individuals can use to perfect themselves. For example, an ordinary person might accept that courage can make their life more fulfilling, but it's important to recognize that virtues cannot be acquired overnight. Furthermore, many people believe that virtues are innate qualities that one either possesses or lacks. In contrast, ethics of virtue provides guidance and instructions for developing virtues over extended periods of time, as well as for continuously "practicing" the development of moral characteristics that will make us better individuals. The central and most significant concept in ethics of virtue is the golden mean, which can be interpreted in various ways. Essentially, ethics of virtue offers a path to a life filled with pleasure, harmony, and virtuous action. However, this collection of essays, Virtues and Vices: Between Ethics and Epistemology, is not exclusively concerned with virtues or ethics. Knowledge, as well as the processes of belief formation and justification of those beliefs, are also essential to ethics of virtue. Going back to the systematic Greek philosopher and his teacher, we can emphasize that virtues and knowledge are inseparable. Without the epistemology of virtues, even a thematic collection like this one would be incomplete. The Epistemology of Virtue is a relatively new branch of philosophy that has emerged as a response to questions about the value-neutrality of science. For a long time, the separation of values and scientific inquiry has been viewed as the correct methodological approach. However, it is clear that every scientist is also a human being with their own virtues and flaws. It is naive to assume that a scientist can leave their values and moral qualities outside the laboratory and treat their colleagues in the team differently than they would treat other people in their everyday life. Taking this into account, we can notice that Epistemology of Virtue is a theory that examines the influence of virtues on the processes of acquiring knowledge. Epistemic virtues refer to qualities that enable individuals to acquire knowledge and make reliable judgments. These virtues include traits such as openness to diverse testimonies and arguments, critical thinking, a tendency to question one's own assumptions, and the ability to identify errors in one's own thought processes. Just like in virtue ethics, the Epistemology of Virtue raises the question of how we can cultivate the necessary virtues and how these virtues can have a positive impact on both individuals and society. The field also explores how epistemic virtues can be put into practice, such as in educational settings, scientific research, and various social activities. Finally, we turn to a topic that is often overlooked in philosophy - human flaws. While ethics typically views flaws as the opposite of virtues, requiring correction both individually and socially, the Epistemology of Virtue questions what happens when flaws occur in knowledge-related qualities. Do these flaws also need to be eliminated, or are they an inherent part of the process of acquiring knowledge and making judgments? At first glance, prejudices, stereotypes, dogmatism, conformism, closed-mindedness towards arguments and evidence, as well as uncritical acceptance of authority, can all hinder our ability to acquire knowledge. Epistemologists view these qualities as vices, rather than flaws like ethicists do. The Epistemology of Vices is the newest of the three branches of philosophy covered in this thematic collection, and it examines the ways in which false and untrue beliefs develop and persist in society. This area of study seeks to answer questions about how people form delusions and whether it is possible to overcome them. On the other hand, the Epistemology of Virtue is like the "older brother" that supervises these vices. It contributes to the investigation and overcoming of vices by developing virtues that enable individuals to more accurately assess the truthfulness of their beliefs. However, even though vices can have a destructive impact on knowledge acquisition, the question remains: are vices always detrimental in every context? Conversely, can virtues be detrimental? For example, does a virtue like solidarity sometimes hinder the efficient formation of true beliefs in time-sensitive situations such as finding a vaccine to combat a virus pandemic? Can vices be useful? Can stubbornness and uncooperativeness sometimes help a research team by allowing two sides to reach the same goal through different paths? Within this collection, some of these questions will receive answers, some of which may confirm existing impressions, while others may surprise readers. The thematic collection, Virtues and Vices: Between Ethics and Epistemology, consists of four interesting chapters and 21 papers that cover the selected topic through the prism of philosophical disciplines such as ethics, epistemology, the history of philosophy, philosophy of mind, political philosophy, and philosophy of science. In this introduction, we will not discuss the contents of the articles so as not to disrupt the intended integral approach to reading the collection. A significant feature of this collection is the continuity that extends from one paper to another, from topic to topic, and from problem to problem. Lastly, we would like to express our gratitude to the Faculty of Philosophy at the University of Belgrade for their support in realizing this collection, as well as to our colleagues from the Department and Institute of Philosophy who have made this collection a relevant and significant achievement with their contributions. We are also thankful to the reviewers of the collection as a whole, as well as to the referees of individual articles, who have provided us with detailed comments and remarks that have made this collection clearer and more comprehensive. We owe a special thanks to our colleagues from Zagreb, Rijeka, and Maribor, whose exceptional papers have contributed to making this collection an unabashed international contribution to debates about the ethics and epistemology of virtues and vices. (shrink)

Philosophers have become newly interested in the ethics of sex. One promising feature of this new discussion is that it has been broadening our moral lens to include individuals whose sexual interests have historically been denied or ignored. One such group is the elderly. Contrary to popular belief, many elderly people want to have sex and see it as a regular part of their lives. If society harbors ignorance about or prejudice against elderly sexuality, it harbors stronger views against (...) the sexual expression of elderly people with dementia. People with dementia are often prohibited by nursing‐home staff, sometimes in extreme ways, from having sex with their partners. This prohibition is at least partly motivated by the goal of protecting the vulnerable. However, cutting people with dementia off from sex has negative health effects and is a needless restriction of their autonomy. In this article, I argue that the expanding moral lens in sexual ethics should include the sexual expression of elderly individuals with dementia and that their sexual expression should be respected. Specifically, I argue that many people with dementia are competent to consent to sexual activity with their long‐term partners. (shrink)

The moral importance of liability to harm has so far been ignored in the lively debate about what self-driving vehicles should be programmed to do when an accident is inevitable. But liability matters a great deal to just distribution of risk of harm. While morality sometimes requires simply minimizing relevant harms, this is not so when one party is liable to harm in virtue of voluntarily engaging in activity that foreseeably creates a risky situation, while having reasonable alternatives. On plausible (...) assumptions, merely choosing to use a self-driving vehicle typically gives rise to a degree of liability, so that such vehicles should be programmed to shift the risk from bystanders to users, other things being equal. Insofar vehicles cannot be programmed to take all the factors affecting liability into account, there is a pro tanto moral reason not to introduce them, or restrict their use. (shrink)

This book treats ancient logic: the logic that originated in Greece by Aristotle and the Stoics, mainly in the hundred year period beginning about 350 BCE. Ancient logic was never completely ignored by modern logic from its Boolean origin in the middle 1800s: it was prominent in Boole’s writings and it was mentioned by Frege and by Hilbert. Nevertheless, the first century of mathematical logic did not take it seriously enough to study the ancient logic texts. A renaissance in ancient (...) logic studies occurred in the early 1950s with the publication of the landmark Aristotle’s Syllogistic by Jan Łukasiewicz, Oxford UP 1951, 2nd ed. 1957. Despite its title, it treats the logic of the Stoics as well as that of Aristotle. Łukasiewicz was a distinguished mathematical logician. He had created many-valued logic and the parenthesis-free prefix notation known as Polish notation. He co-authored with Alfred Tarski’s an important paper on metatheory of propositional logic and he was one of Tarski’s the three main teachers at the University of Warsaw. Łukasiewicz’s stature was just short of that of the giants: Aristotle, Boole, Frege, Tarski and Gödel. No mathematical logician of his caliber had ever before quoted the actual teachings of ancient logicians. -/- Not only did Łukasiewicz inject fresh hypotheses, new concepts, and imaginative modern perspectives into the field, his enormous prestige and that of the Warsaw School of Logic reflected on the whole field of ancient logic studies. Suddenly, this previously somewhat dormant and obscure field became active and gained in respectability and importance in the eyes of logicians, mathematicians, linguists, analytic philosophers, and historians. Next to Aristotle himself and perhaps the Stoic logician Chrysippus, Łukasiewicz is the most prominent figure in ancient logic studies. A huge literature traces its origins to Łukasiewicz. -/- This Ancient Logic and Its Modern Interpretations, is based on the 1973 Buffalo Symposium on Modernist Interpretations of Ancient Logic, the first conference devoted entirely to critical assessment of the state of ancient logic studies. (shrink)

In his recent JME article Daniel Restrepo argues that both legal and ethical rules should protect the so-called Naked Soldiers, combatants engaged in activity unrelated to military operations and unaware of the imminent danger threatening them. I criticize this position from several angles. I deny the existence of any link between vulnerability and innocence, and claim ignorance of deadly threats does not give rise to a morally distinguished type of vulnerability. I argue that actions not contributing to the war (...) effort are nevertheless an inherent part of fighting a war, and that combatants do not signal intention to abandon their commitment to the war effort by undertaking these. I show that by granting hors de combat status to Naked Soldiers, we would unjustly disadvantage their opponents and engender significant and manifold practical difficulties that the proponents of the view fail to solve or even anticipate. Finally, I demonstrate that Restrepo’s general project of “making killing in war difficult to legitimately justify” regardless of why, how and by whom the killing is done is incompatible with just war theory’s basic assumptions. That project is in fact pacifist in nature and as such redundant in light of pacifism’s broader and stronger implications. (shrink)

In the recent philosophical literature on inquiry, epistemologists point out that their subject has often begun at the point at which you already have your evidence and then focussed on identifying the beliefs for which that evidence provides justification. But we are not mere passive recipients of evidence. While some comes to us unbidden, we often actively collect it. This has long been recognised, but typically epistemologists have taken the norms that govern inquiry to be practical, not epistemic. The recent (...) literature challenges this assumption and uncovers a rich range of questions about the epistemic normativity of inquiry. In this paper, I approach these questions from the formal side of epistemology. Developing out of the philosophy of science, as it did, this branch of epistemology has long discussed inquiry. And, building on the insights of David Blackwell (1951) and I. J. Good (1967), it has produced a reasonably well-developed framework in which to understand norms of inquiry, both epistemic and practical. In the first half of the paper, I will present the pragmatic versions of this framework due to Blackwell and Good, and the epistemic version due to Wayne Myrvold (2012); in the second half of the paper, I put this framework to work, turning to some of the questions from the recent debate about inquiry and asking how the Blackwell-Good-Myrvold approach can help us answer them. Questions will include: Are there purely epistemic norms that govern these actions (Flores and Woodard forthcoming)? When should we initiate an inquiry, when should we continue it, when should we conclude it, and when should we reopen it? How should we understand Julia Staffel's distinction between transitional attitudes and terminal attitudes (Staffel 2021a,b)? How do epistemic norms of inquiry relate to epistemic norms of belief or credence, and can they conflict (Friedman 2020)? And how should we understand the epistemic error that occurs when someone is resistant to evidence (Simion 2023)? (shrink)

The purpose of cultural competence education for medical professionals is to ensure respectful care and reduce health disparities. Yet as Berger and Miller (2021) show, the cultural competence framework is dated, confused, and self-defeating. They argue that the framework ignores the primary driver of health disparities—systemic racism—and is apt to exacerbate rather than mitigate bias and ethnocentrism. They propose replacing cultural competence with a framework that attends to two social aspects of structural inequality: health and social policy, and institutional-system activity; (...) and two psychological aspects of structural inequality: the clinical encounter, and the epistemic. -/- We agree with the structural approach. To that end, we think it would be fruitful to include attention to physical contributors to structural inequality, namely the material artifacts used in medicine. Devices, tools, and technologies can materialize biases, perpetuate oppression, and contribute to health disparities. Granted, not everything that interests philosophers can be squeezed into medical education. Nevertheless, there are compelling reasons for including the study of material artifacts in education designed to reduce health disparities. First, devices and tools often carry forward biases from the past, and keep biases hidden from plain sight. Second, by studying these artifacts, future clinicians can begin to see themselves as part of a larger sociotechnical system. Finally, as medicine becomes increasingly tech-laden, it’s important for clinicians to see how material artifacts (including algorithms) connect individuals to structures. This will help to undermine oversimplified narratives according to which objective tools and technologies can correct for the bias and subjectivity of flawed human beings. (shrink)

All ordinary decisions involve some risk. If I go outside for a walk, I may trip and injure myself. But if I don’t go for a walk, I slightly increase my chances of cardiovascular disease. Typically, we disregard most small risks. When, for practical purposes, is it appropriate for one to ignore risk? This issue looms large because many activities performed by those in wealthy societies, such as driving a car, in some way risk contributing to climate harms. Are these (...) activities morally appropriate? -/- In this paper, I first summarize and respond to some arguments that purport to show that it is appropriate to ignore or discount very small risks. I argue that because our rationality is bounded, it is impossible for us to include every small risk in our decision-making process, and so we may reasonably use heuristics to guide many decisions. However, contrary to some thinkers, I argue that this does not violate the spirit of expected value theory; it merely shows that we should adopt a so-called "two-level" view. Our use of heuristics allows for the reasonable ignoring of some risks, and this perhaps explains why one might be inclined to think that individual climate-related risks are negligible. However, virtually all greenhouse-gas emitting activities in fact have some climate risk on the negative side of the ledger, and the use of heuristics does not permit the general ignoring of climate-change-related risk by individuals on grounds of expediency of judgment and decision-making. (shrink)

It is often believed that the only alternative to an idealist conception of natural phenomena excludes both the presence of objective universal forms and their progression towards higher forms as the finality of processes in the natural world. Realism regarding the universal and teleological approaches regarding processes are signs of idealism. Therefore, materialism, it would seem, must conform to a nominalist and mechanical view of nature. However, an intelligent materialist reading of idealism’s classics reveals a more complex scenario. A real (...) fact is expressed in a mystical fashion in idealism’s conceptions of objective universals and teleology. This article attempts to show such a real fact in its authentic (materialist) form. With that goal in mind, the present article discusses the notion of nature’s alienation, the distinction between abstract and concrete universals, and the concept of dialectical interaction. The natural-historical emergence of a higher form of matter’s organization assimilates, as its organs, the conditions that preceded it in time, transforming itself into an active producer of such conditions. That is the secret glimpsed but not correctly understood by idealism that a consistent materialist should not ignore. (shrink)

In the philosophy of mind, neuroscience, and psychology, the causal relationship between phenomenal consciousness, mentation, and brain states has always been a matter of debate. On the one hand, material monism posits consciousness and mind as pure brain epiphenomena. One of its most stringent lines of reasoning relies on a ‘loss-of-function lesion premise,’ according to which, since brain lesions and neurochemical modifications lead to cognitive impairment and/or altered states of consciousness, there is no reason to doubt the mind-brain identity. On (...) the other hand, dualism or idealism (in one form or another) regard consciousness and mind as something other than the sole product of cerebral activity pointing at the ineffable, undefinable, and seemingly unphysical nature of our subjective qualitative experiences and its related mental dimension. Here, several neuroscientific findings are reviewed that question the idea that posits phenomenal experience as an emergent property of brain activity, and argue that the premise of material monism is based on a logical correlation-causation fallacy. While these (mostly ignored) findings, if considered separately from each other, could, in principle, be recast into a physicalist paradigm, once viewed from an integral perspective, they substantiate equally well an ontology that posits mind and consciousness as a primal phenomenon. (shrink)

Abū Ishāq al-Ṣaffār was one of scholars of the Western Qarakhānids’ period who followed the Kalām thought of al-Māturīdī (d. 333/944). His theological works Talkhīs al-adilla and Risāla fī al-kalām, his method in kalām, and frequent reference to his works by Ottoman and Arab scholars indicate that al-Ṣaffār is a respected and authorative Māturīdī theologian. The article focuses on his defense of the kalām. By adding a long introduction to Talkhīs about the naming, importance, and religious legitimacy of the science (...) of kalām, Saffār asserted that the kalām should be learned. When systematical vindication of the science of kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the kalām among Ḥanafī-Māturīdīs. Even though he does not state its systematic, it can be understood that vindication of kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation. Al-Ṣaffār’s defending the science of kalām shows that there were opposite thoughts against kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania. In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists. His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- SUMMARY: Abū Ishāq Ibrahīm b. Ismāil Zāhid al-Ṣaffār al-Bukhārī is a scholar belonging to the Ḥanafī theological tradition which was improved by the contribution of Ḥanafī theologians who used thinking system of Abū Ḥanīfa (d. 150/767) as base and adopted Abū Manṣūr al-Māturīdī (d. 333/944) and his thoughts in historical process. The contents of his theological works Talkhīs al-adilla li-qawāʿid al-tawḥīd and Risāla fī al-Kalām, the method that he used, and references to his works made by Ottoman and Arab scholars indicate that he is an important Māturīdī theologian. The article focuses on his defense of the science of Kalām. -/- In Talkhīs al-adilla, there are two sections including the subject of naming, and importance and necessity of Kalām discipline. Here, the necessity of learning Kalām and its value are defended in detail. -/- Besides, rumors “Abū Ḥanīfa turned away from the science of Kalām in his doomsdays” and that “He prohibited to make occupation with Kalām completely” are evaluated. -/- When systematical vindication of the science of Kalām is examined, it is understood that al-Ṣaffār is the first theologian who reserved a private and voluminous part for defensing the Kalām among Ḥanafī Māturīdīs. Even if Abū Manṣūr al-Māturīdī, Abū al-Yusr al-Bazdawī (d. 493/1100) and Abū Muʿīn al-Nasafī (d. 508/1115) defend that the science of Kalām is not wrong for religion; yet, the vindication of Kalām does not take a place under a separate title and in a detailed manner in any of Māturīdī theologians works. -/- The method that al-Ṣaffār used when he is defending the science of Kalām, differs from strategy of Abū Ḥanīfa. While Abū Ḥanīfa has mentioned that there is a need for the science of Kalām under these new circumstances, al-Ṣaffār has defended theologians who were charged with being Ahl al-Bidaʿ, by trying to prove that the prophets especially the Prophet Ibrāhīm, even the Companions of the Prophet Muḥammad (Ṣaḥāba) and the Successors of the Companions (Tābiʿūn) scholars use their minds and make arguments in religious matters. In this respect, he emphasizes that the Qurʾān orders to think and discuss gently, not to be stay in silence: “And dispute with them, using what is best” (16.125-126). Therefore, he states that this discipline which took a mission to explain and defend the creed of Islam (ʿaqīda), cannot be characterized as an innovation (bidʿah) or illicit. -/- His vindication method can be defined as a more developed type of method that Abu’l-Ḥasan al-Ash’arī’s (d. 324/935) used in Risāla fī istiḥsān al-khawḍ fī ʿilm al-kalām. Even though he does not state its systematic, it can be understood that vindication of Kalām in al-Ṣaffār divides into three parts as of explanation, demonstration and refutation: -/- a) Explanation: Explaining the necessity and importance of the science of Kalām by giving information about its definition, names, value and place among other principles. -/- b) Demonstration: Revealing the religious basics of the science of Kalām from the Qurʾān, the Sunna of the Prophet Muḥammad, the Companions of the Prophet, and the Successors of the Companions thus specifying that it is legitimate for religion. -/- c) Refutation: Replying the claims having aim to weaken the value of Kalām principle and its religious legality. -/- Al-Ṣaffār describes ‘the science of Kalām’ as ‘Knowing the Real with the evidences which help to reach the absolute information’. By allocating the concept of 'Ḥaqq', he repeats the definition of Kalām as “it is to know God with certain evidences” in a part of his work, and “it is to know the principles of religion (uṣūl al-dīn) with certain evidences” in another part. He describes Kalām as “Knowing ḥaqq / God / uṣūl al-dīn by depending on evidence”, and tries to prove that it is wrong to consider a science which performs the stated duty, as illicit and abominable and thus turn away from it. -/- Al-Ṣaffār thinks that it is right to call this principle as ‘Kalām’ because of the certain evidences leading to the truth that this science has used. This thought was defended by other theologians as well. -/- For example, according to Saʿd al-Dīn Masʿūd al-Taftazānī (d. 792/1310) it seems like to say “This is the word (kalām), not the other knowings” by the way of the power of evidences used in Kalām.Thus, it is appropriate to give name Kalām for this science which based on certain evidences. -/- Al-Ṣaffār’s explanations revealed in scope of vindication of the Kalām are adopted by some of following scholars. Ḥusām al-Dīn al-Sighnāqī (d. 714/1314) in his book called al-Tasdīd sharḥ al-Tamhīd fī qawāʿid al-tawḥīd quotes Saffâr’s explanations as the same. -/- Al-Ṣaffār indicates that the method told in the Qurʾān is to reply questions about religion, beliefs and rejection instead of remaining in silence. The duty taken on by Kalām is this vindication activity performed by the prophets whose examples are described in the Qurʾān and which is legal and demanded. His way of thinking and vindication of the Kalām resembles that of Abū Manṣūr al-Māturīdī. Al-Māturīdī says, “Prophets and we were ordered to invite infidels to Islam. When this invitation happens, the respondents will ask for evidence and explanation, and discussion will be inevitable. Therefore, discussing and talking about subjects of Kalām is not objectionable”. -/- Thoughts of al-Māturīdī and al-Ṣaffār regarding the vindication of the Kalām were repeated by Nūr al-Dīn al-Ṣābūnī (d. 580/1184), and Fakhr al-Dīn al-Rāzī (d. 606/1210) later. According to al-Ṣābūnī, the evidences put against deniers and especially the discussion made by the Prophet Ibrāhīm to defend his own belief, prove the legality of Kalām discipline. Likewise, according to al-Rāzī, the duty of Kalām is just an activity performed already in the Qurʾān and ordered to the prophets. At this point of view, since the prophets were leading to Kalām, banning this activity is nonsense. -/- According to al-Ṣaffār, the reason for why Abu Hanifa avoids his son Hammād from these discussions is that Abu Hanifa does not like discussions based on obstinate. Otherwise, it cannot be that Abū Ḥanīfa prohibits to learn Kalām and make discussion about Kalām. According to him, this behavior of Abū Ḥanīfa results from that people discussing with him are ignorant about the subject of Kalām, discussion turns to an obstinate, and coming to an end of discussion seems impossible. This comment of al-Ṣaffār is quoted in Miftāḥ al-saʿāda wa-miṣbāḥ al-siyāda by ʿIṣām al-Dīn Aḥmed b. Muṣṭafā Tashköprüzāde (d. 968/1561) and in Minaḥ al-rawḍ al-azhar fī sharḥ al-Fiqh al-akbar by ʿAlī b. Sulṭān Muḥammad al-Qārī (d. 1014/1606) as same as his words. -/- Al-Ṣaffār’s defending the science of Kalām shows that there were opposite thoughts against Kalām in the 4th/10th and 5th/11th centuries throughout in Transoxania.In this period Aṣḥāb al-Ḥadīth and Ikhwān al-Ṣafāʾ were the opposite fronts of Kalām. In addition, he was trying to go beyond the oppositions of Ḥanafī jurists (fuqahāʾ). Because some of the Ḥanafī jurists thought that Abū Ḥanīfa forsook occupation with the science of Kalām and even he prohibited his son to have interest in this discipline. But some of Ḥanafī theologians such as al-Māturīdī, al-Nasafī and al-Ṣaffār protested this thought which describes Abū Ḥanīfa as a banner for Kalām. -/- His vindication is consistent and has scholarly depth because it is able to be against a strong opposition. -/- His book Talkhīs al-adilla li-qawāʿid al-tawḥīd is a unique source in terms of containing vindication of the Kalām in detail and also influencing the approaches of the next period scholars. (shrink)

The topic of my thesis is individual and collective responsibility for collectively caused systemic harms, with climate change as the case study. Can an individual be responsible for these harms, and if so, how? Furthermore, what does it mean to say that a collective is responsible? A related question, and the second main theme, is how ignorance and knowledge affect our responsibility. -/- My aim is to show that despite the various complexities involved, an individual can have responsibility to (...) address climate change. I argue that climate change is not a problem just for states and international bodies, but also for individuals. There are three possible sources of moral responsibility for individuals in relation to climate change harms: direct responsibility (individuals qua individuals), shared responsibility as members (individuals qua members of collective agents), and shared responsibility as constituents (individuals qua constituents of unorganised collectives). -/- Accounts that deny individual responsibility fail to either take our interdependent reality seriously or fail to understand marginal participation (or in the case direct responsibility, fail to appreciate the nature of the climate change phenomenon). Individuals can be complicit in climate change harms, either as members of collective agents (e.g. as citizens of states or employees of a corporation) or as constituents of unorganised collectives (e.g. as consumers or polluters). -/- Although I focus on individual complicity, I do not deny the obligations of collective agents. However, nation-states, governments, and international bodies are not the only relevant collective agents in climate ethics: other collective agents, such as corporations, matter also and can have obligations concerning making sure that their activities are as carbon-neutral as possible. In addition, those corporations that have engaged in lobbying against climate regulation through creating and disseminating misleading information have acquired themselves additional obligations to mitigate climate change and compensate for the harm they have caused. Even so, the ethical claims can only be understood by individual members of these collective agents because only they can feel the pull of moral claims. I suggest that we could distinguish between what one must possess in order to be capable of making moral claims (i.e. moral agency conditions), and what it means to have the ability to exhibit such claims through one’s conduct. -/- Individual direct responsibility is to not to increase the probable risk of serious harm to other people, at least as long as we can do so at a less than significant cost to ourselves. It is limited to relatively wealthy individuals. Offsetting is not a reliable way to meet this duty; we need to look at the emissions from our lifestyle choices (within the available infrastructure). Shared responsibility qua members of collective agents is the key individual responsibility, and it presses especially on those occupying key positions within key collective agents. Saying that, our shared responsibility qua constituents of unorganised collectives has the potential to be decisive in whether some action is taken or not, either through a set of actions that can signal certain acceptance or support, or as a form of political support from the grass roots. (shrink)

The modern concept of ideology was established by the liberal politician and philosopher Destutt de Tracy, with the objective of creating an all-embracing and general science of ideas, which followed the sensualist and empiricist trend initiated by Locke that culminated in the positivism of Comte. Natural selection and immunity are two key concepts in the history of biology that were strongly based on the Malthusian concept of struggle for existence. This concept wrongly assumed that population grew faster than the means (...) of existence. This “natural” law contained implicitly the idea that the poor and least gifted would not survive. This idea led to the progressive development of the concept of natural selection, whose definitive version was given by Darwin. Mechnikov took the concepts of struggle for existence and natural selection and conceived infectious diseases as a struggle between a host and its invader, the so-called phagocytosis theory. This theory created the necessity to possess mechanisms to discriminate between the own and the foreign, and led to the conception of the immune self. These concepts were not developed from ideas coming from perceptions or sensations, but from ideas coming from their values: individual interest, inevitable inequality, property, utility and profit. Values are ideals that constitute an ideological matrix which exerts a numinous activity and influence the development of our future actions. In consequence, science and its practice cannot avoid and ignore the values that drive them and impulse them towards certain directions. (shrink)

The precarious rights of senior citizens, especially those who are highly educated and who are expected to counsel and guide the younger generations, has stimulated the creation internationally of advocacy associations and opinion leader groups. The strength of these groups, however, varies from country to country. In some countries, they are supported and are the focus of intense interest; in others, they are practically ignored. For this is reason we believe that the creation of a network of all these associations (...) is essential. The proposed network would act as a support for the already-existing policies of the United Nations’ High Commission for Human Rights, of independent experts, and of the Global Alliance for the Rights of Older People. All three have long ago recommended the creation of a recognized instrument for uniting presently scattered efforts. The proposed network, therefore, will seek to promote the international exchange of relevant expertise, and it will reinforce the commitments and actions that single countries are currently taking to meet these objectives. For example, informative public events can be organised to promote particular support initiatives and to provide an opportunity for new members of the network to be presented. The network will promote health for senior citizens, disease prevention, senior mobility, safe free time for seniors, alimentary education, protection against new risks and dangers, as well as equity in the services necessary for seniors to adopt new information and communication technologies. In the case of retired academic members, the network will promote equality with respect to continuing use of digital technologies (particularly email), continuing access to research libraries, and the guaranteed ability for seniors to fund their own research programs and to deliver free seminars. (shrink)

The Danish philosopher Søren Kierkegaard (1813-1855) conceived of himself as the Socrates of nineteenth century Copenhagen. Having devoted the bulk of his first major work, *The Concept of Irony with Continual Reference to Socrates*, to the problem of the historical Socrates, Kierkegaard maintained at the end of his life that it is to Socrates that we must turn if we are to understand his own philosophical undertaking: "The only analogy I have before me is Socrates; my task is a Socratic (...) task." The overall aim of my dissertation is to examine and critically assess this claim, and ultimately to argue that the Socratic nature of Kierkegaard's endeavor finds its fullest expression in the activity and writings of one of his best-known literary creations, Johannes Climacus, the pseudonymous author of *Philosophical Fragments* and *Concluding Unscientific Postscript*. The first part of my dissertation addresses Kierkegaard's own status as a Socratic figure. I examine Kierkegaard's claim that his refusal to call himself a Christian--in a context where it was the social norm to do so--is methodologically analogous to Socrates' stance of ignorance. I also consider how the use of a pseudonymous manner of writing allows Kierkegaard to employ a Socratic method. In the second part of my dissertation I focus on Kierkegaard's pseudonym Johannes Climacus and his claim that his contemporaries suffer from a peculiar kind of ethical and religious forgetfulness. I argue that Climacus adopts two Socratic stances in order to address this condition. In *Philosophical Fragments* he adopts the stance of someone who has intentionally "forgotten" the phenomenon of Christianity, whereas in the *Postscript* he adopts the stance of someone who openly declares that he is not a Christian. In the process, he develops a conception of philosophy that places a premium on self-restraint and an individual's ability to employ the first personal "I." As Climacus emerges as Kierkegaard's Socratic pseudonym par excellence, we obtain two significant results: a deeper understanding of Kierkegaard's conception of Socrates and Socratic method, and a compelling conception of philosophy rooted in Greek antiquity. (shrink)

In this paper I argue that Plato's Apology is the principal text on which Kierkegaard relies in arguing for the idea that Socrates is fundamentally an ironist. After providing an overview of the structure of this argument, I then consider Kierkegaard's more general discussion of irony, unpacking the distinction he draws between irony as a figure of speech and irony as a standpoint. I conclude by examining Kierkegaard's claim that the Apology itself is “splendidly suited for obtaining a clear concept (...) of Socrates' ironic activity,” considering in particular Kierkegaard's discussion of Socrates' remarks about death and his use of Friedrich Ast's commentary to help his readers to discover the irony that he contends runs throughout Socrates' defense speech. (shrink)

In philosophical action theory there is a wide agreement that intentions, often understood in terms of plans, play a major role in the deliberation of rational agents. Planning accounts of rational agency challenge game- and decision-theoretical accounts in that they allow for rationality of actions that do not necessarily maximize expected utility but instead aim at satisfying long-term goals. Another challenge for game-theoretical understanding of rational agency has recently been put forth by the theory of team reasoning in which the (...) agents select their actions by doing their parts in the collective action that is best for the group. Both planning and team reasoning can be seen as instances of a similar type of reasoning in which actions are selected on the basis of an evaluation of a larger unit than an individual’s momentary act. In recent theories of collective agency, both planning and team reasoning have been defended against orthodox game theory, but, interestingly, by different authors: Raimo Tuomela has defended team reasoning in his theory of group agency, but he ignores temporally extended planning in this context. Michael Bratman has extended his theory of planning to the case of shared agency, but he does not seem to see a role for team reasoning in understanding shared intentional activities. In this paper, we argue that both accounts suffer from this one-sidedness. We aim to combine the main insights of Tuomela’s we-mode approach and Bratman’s planning approach into a fruitful synthesis that we think is necessary for understanding the nature of group agency. (shrink)

This article questions the role of the author in the photographical image. Undoubtedly, the invention of photography has changed our attitude towards ourselves, towards the world. The impact of photography on one’s life is growing with the development of technology, mainly the photo-technology. One cannot but trust technological tools more than oneself, because any technological device nowadays is considered to be smarter, faster, and more precise than any human being. The technology plays a special role in photography, and that is (...) why the author’s position as the creator of the image is being challenged. Hence, there is also a much wider problem, the impact of technology on a person. Therefore, the purpose of this article is to show that photography as a kind of visual art is not directly a product of human creative activity. Nevertheless, as a technical product, it tends to anonymity when the question of authorship is simply decreasing. Although each image, as a human creation, has its author, in the photography the author becomes the background. We agree with Flusser that it is worthwhile to distinguish between the functionary and the photographer as candidates for the role of the author in the photographic process; but in the process of contemplating the photographs, the name of the author of the photographical image, regardless of his or her claims, is ignored, because the photography, retaining the function of objective documentation, captures any events without any interest. It is also completely dependent on technology; claiming not only for the mediation but also for the "authorship", it introduces the mode of anonymity and accidental fixation of events. The image is deprived of subjective features and the need to have an author. One can say that in any case the photographer falls into the "shadow" created by the device. The author "dies", giving the life to the photography, and dissolves in the technicality of the image. (shrink)

The utterance of morals or morality within a communist space is one that may, in the best of cases, raise a few eyebrows or, in the worst of cases, summon calls for condemnation or accusations of being unscientific. The subject of communist morality is one that is often ignored within the broader revolutionary left, while at the same time—especially within our current insurrectionary moment—beckons to be engaged with. As the hydra of neoliberalism begins its inevitable collapse, throwing capitalism once more (...) into a global crisis—and thusly its imperialist head begins to twist fascistically from the periphery back inward toward the United States and Europe—these categories that before seemed abstract and idealistic suddenly become vivid and tangible. Evil is how these injustices are described—in a non-hyperbolic fashion—by those engaged in the frontlines of revolutionary activity. So why is morality eschewed and denounced in left academic discourse? Are morals solely the provenance of the reactionary right or the dreamy idealist? (shrink)

Leibniz and Kant were heirs of a biblical theistic tradition which viewed miraculous activity in the world as both possible and actual. But both were also deep explanatory rationalists about the natural world: more committed than your average philosophical theologian to its thoroughgoing intelligibility. These dual sympathies—supernaturalist religion and empirical rationalism—generate a powerful tension across both philosophers’ systems, one that is most palpable in their accounts of empirical miracles—that is, events in nature that violate one or more of the natural (...) laws. The primary goal of this chapter is to exhibit their respective efforts to resolve this tension, and to show how Kant’s noumenal ignorance doctrine allows him to set aside some key difficulties that Leibniz’s model leaves unresolved. The chapter concludes with the unorthodox suggestion that both systems leave conceptual space for the idea that finite free beings, rather than just God, can produce empirical miracles. (shrink)

The Contribution of Byzantine Scholars to Renaissance Aristotelianism It is widely known that the Byzantine scholars who fled to Italy during the fifteenth century contributed to Renaissance philosophy. They brought with them manuscripts and produced editions and translations of Greek philosophical texts. Despite the common view that their works were seminal for the development of Renaissance Platonism, a closer examination of the texts and their activity proves that they were mainly interested in Aristotelian philosophy. The vast majority of them did (...) not support Renaissance Platonism. On the contrary they defended both the Scholastic and Byzantine Aristotelianism. I argue that their stance was not the outcome of dogmatic reasons; in other words, a projection of the heated debate between Hesychasm and Thomism in late Byzantium. Rather, they realized that the Latin philosophical community actually ignored the rich commentary tradition of Late Antiquity, which had reinterpreted the Aristotelian corpus. As a result they offered to the Latin audience a different Aristotle, capable of overcoming the predominant Scholastic one, which was heavily attached to Averroism. (shrink)

This article describes various ways actors in Kashmiri carpet weaving practice deploy a range of artifacts, from symbolic, to material, to hybrid, in order to achieve diverse cognitive accomplishments in their particular task domains: information representation, inter and intra-domain communication, distribution of cognitive labor across people and time, coordination of team activities, and carrying of cultural heritage. In this repertoire, some artifacts position themselves as naïve tools in the actors’ environment to the point of being ignored; however, their usage-in-context unfolds (...) their cognitive involvement in the tasks. These usages-in-context are shown through artifact analysis of their routine, improvised, and opportunistic uses, where cognitive artifacts like talim—the central artifact of this practice—are shown to play not only multifunctional roles beyond representation, but are also complemented by trade-specific skills bearing strong cognitive implications in a task. (shrink)

Baseball is an exceptionally superstitious sport. But what are we to say about the rationality of such superstitious behavior? On the one hand, we can trace much of the superstitious behavior we see in baseball to a type of irrational belief. But how deep does this supposed irrationality run? It appears that superstitions may occupy various places on the spectrum of irrationality — from motivated ignorance to self-deception to psychological compulsion —depending on the type of superstitious belief at work (...) and on the means of formation and/or maintenance of that belief. In this paper, I first examine the various types of superstitions we find in baseball culture, in an attempt to see what these different kinds of superstitions might have in common. I then lay out a working definition of superstition within a baseball context by examining the general psychology underlying such behavior, in an attempt to ascertain the possible causal and/or motivational reasons for the acquisition of superstitious beliefs and practices in sports like baseball. Finally, I argue that, in addition to superstitions acquired merely via the workings of a type of biasing mechanism, there also appear to be genuine cases of superstition acquisition and maintenance, in which the agent may be said to be actively engaged. I claim that in at least some cases of superstitious belief, it is possible that agents are employing an awareness of their own rational epistemic standards to allow themselves to believe and act irrationally, and that the result of such “pseudo-rational” behavior is perhaps a form of self-deceptive superstitious belief. (shrink)

This paper discusses the rhetorical problems teachers face in presenting Socratic activity to students, and it then argues that parallel problems arise in presenting liberal education to many academic colleagues. Given the nature of philosophy and the nature of expertise in today’s academy, most academics will not understand, and perhaps be hostile to, philosophy, and philosophers may sometimes seem to them both arrogant and ignorant. The contemporary academy, dominated by assumptions Weber articulates in "Science as a Vocation," does not make (...) room for philosophical activity and practitioners of philosophy in the classroom (in various departments) must adopt rhetorically appropriate postures in order to create safe spaces for Socratic activity. (shrink)

As I hope to show in this paper, Fichte’s rejection of traditional social contractarian accounts of human social relations is related to his rejection of the search for a criterion, or external standard, by which we might measure our knowledge in epistemology. More specifically, Fichte’s account of the impossibility of a normative social contract (as traditionally construed) is related to his account of the impossibility of our knowing things as they might be “in themselves,” separate from and independent of our (...) own activity in knowing them. Addressing the question of whether we finite human knowers can ever transcend the limits of our own consciousness, Fichte argues that Hume was not sufficiently critical: “…the Humean system holds open the possibility that we might someday be able to go beyond the boundary of the human mind, whereas the Critical system proves that such progress is absolutely impossible, and it shows that the thought of a thing possessing existence and specific properties in itself and apart from any faculty of representation is a piece of whimsy, a pipe dream, a nonthought.” In a very real sense, then, Fichte aims to “out-Hume” Hume on the question of whether we can ever know “things-in-themselves” or an external criterion for testing our knowledge. That is, Fichte goes beyond Hume and insists on the necessary – and not merely contingent – character of our ignorance of so-called things-in-themselves (i.e., things that supposedly exist antecedent to and independent of our consciousness of them). But unlike Hume, Fichte argues that radical skepticism regarding all possible knowledge of things-in-themselves does not undermine – but actually confirms and sustains – our belief in the emancipatory power of reason. (shrink)

Within dramatherapy and psychodrama, the term ‘de-roling’ indicates a set of activities that assist the subjects of therapy in ‘disrobing’ themselves from their fictional characters. Starting from the psychological needs and the therapeutic goals that ‘de-roling’ techniques address in dramatherapy and psychodrama, this text provides a broader understanding of procedures and exercises that define and ease transitional experiences across cultural practices such as religious rituals and spatial design. After this introductory section, we propose a tentative answer as to why game (...) studies and virtual world research largely ignored processes of ‘roling’ and ‘de-roling’ that separate the lived experience of role-play from our everyday sense of the self. The concluding sections argue that de-roling techniques are likely to become more relevant, both academically and in terms of their practical applications, with the growing diffusion of virtual technologies in social practices. The relationships we can establish with ourselves and with our surroundings in digital virtual worlds are, we argue, only partially comparable with similar occurrences in pre-digital practices of subjectification. We propose a perspective according to which the accessibility and immersive phenomenological richness of virtual reality technologies are likely to exacerbate the potentially dissociative effects of virtual reality applications. This text constitutes an initial step towards framing specific socio-technical concerns and starting a timely conversation that binds together dramatherapy, psychodrama, game studies, and the design of digital virtual worlds. (shrink)