Most theories of slurs fall into one of two families: those which understand slurring terms to involve special descriptive/informational content (however conveyed), and those which understand them to encode special emotive/expressive content. Our view is that both offer essential insights, but that part of what sets slurs apart is use-theoretic content. In particular, we urge that slurring words belong at the intersection of a number of categories in a sociolinguistic register taxonomy, one that usually includes [+slang] and [+vulgar] and always (...) includes [-polite] and [+derogatory]. Thus, e.g., what distinguishes ‘Chinese’ from ‘chink’ is neither a peculiar sort of descriptive nor emotional content, but rather the fact that ‘chink’ is lexically marked as belonging to different registers than ‘Chinese’. It is, moreover, partly such facts which makes slurring ethically unacceptable. (shrink)

The past decade has witnessed a growing awareness of conceptual and methodological hurdles within psychology and neuroscience that must be addressed for taxonomic and explanatory progress in understanding psychological functions to be possible. In this paper, I evaluate several recent knowledge-building initiatives aimed at overcoming these obstacles. I argue that while each initiative offers important insights about how to facilitate taxonomic and explanatory progress in psychology and neuroscience, only a “coordinated pluralism” that incorporates positive aspects of each initiative will (...) have the potential for success. (shrink)

Value pluralists see themselves as philosophical grown-ups. They profess to face reality as it is and accept resultant pessimism, while criticising their monist rivals for holding on to the naïve idea that the right, the good and the beautiful are ultimately harmonisable with each other. The aim of this essay is to challenge this self-image of value pluralists. Notwithstanding its usefulness as a means of subverting monist dominance, I argue that the self-image has the downside of obscuring various theoretical positions (...) that do not fall into either the pluralist or monist camp. Yet such positions do exist, as shown by my discussion of Albert Camus and Hannah Arendt. Near contemporaries of the pioneering value pluralist Isaiah Berlin, the pair, just like him, sought to be realistic about the lived experiences of political disasters and moral disorientation in the twentieth century. Moreover, they shared with Berlin a keen interest in real-world moral dilemmas, which seemed to them to have made traditional morality obsolete. But the three thinkers’ perspectives on ‘reality’ hardly converged, and neither Camus nor Arendt became a value pluralist as a result of their reflections on moral dilemmas. This, however, by no means indicates the pair’s immaturity. Rather, it shows that there is more than one way of observing fidelity to our actual experience and that value pluralists’ commitment to realism and resultant pessimism is not as uniquely mature as they would have us believe. (shrink)

This brief commentary has three goals. The first is to argue that ‘‘framework debate’’ in cognitive science is unresolvable. The idea that one theory or framework can singly account for the vast complexity and variety of cognitive processes seems unlikely if not impossible. The second goal is a consequence of this: We should consider how the various theories on offer work together in diverse contexts of investigation. A final goal is to supply a brief review for readers who are compelled (...) by these points to explore existing literature on the topic. Despite this literature, pluralism has garnered very little attention from broader cognitive science. We end by briefly considering what it might mean for theoretical cognitive science. (shrink)

Optogenetic techniques are described as “revolutionary” for the unprecedented causal control they allow neuroscientists to exert over neural activity in awake behaving animals. In this paper, I demonstrate by means of a case study that optogenetic techniques will only illuminate causal links between the brain and behavior to the extent that their error characteristics are known and, further, that determining these error characteristics requires comparison of optogenetic techniques with techniques having well known error characteristics and consideration of the broader neural (...) and behavioral context in which the targets of optogenetic interventions are situated. (shrink)

This study presents and develops in detail (a new version of) the argumental conception of meaning. The two basic principles of the argumental conception of meaning are: i) To know (implicitly) the sense of a word is to know (implicitly) all the argumentation rules concerning that word; ii) To know the sense of a sentence is to know the syntactic structure of that sentence and to know the senses of the words occurring in it. The sense of a (...) sentence is called immediate argumental role of that sentence. According to the argumental conception of meaning a theory of meaning for a particular language yields a systematic specification of the understanding of every sentence of the language which consists in a specification of the immediate argumental role of the sentence. The immediate argumental role is a particular aspect of the use of a sentence in arguments. But it is not the whole use in arguments, nor is the whole use in arguments reducible to the immediate argumental role. That is why, by accepting the argumental conception of meaning, we can have epistemological holism without linguistic holism. The argumental conception distinguishes between the understanding and the correctness of a language. Such a distinction makes it possible to account for our understanding of paradoxical languages. Redundancy theory of truth, realistic conceptions of truth or epistemic conceptions of truth are all compatible with an argumental conception of sense. But here it is argued that an epistemic conception of truth is preferrable. Acceptance of the argumental conception of meaning and of an epistemic conception of truth leads to a rejection of the idea of analytic truth. The argumental conception is pluralistic with respect to the understandability of different logics, and neutral with respect to their correctness. (shrink)

Let’s start with compositional pluralism. Elsewhere I’ve defended compositional pluralism, which we can provisionally understand as the doctrine that there is more than one basic parthood relation. (You might wonder what I mean by “basic”. We’ll discuss this in a bit.) On the metaphysics I currently favor, there are regions of spacetime and material objects, each of which enjoy bear a distinct parthood relation to members of their own kind. Perhaps there are other kinds of objects that enjoy (...) a kind of parthood relation other than the ones enjoyed by material objects and regions of spacetime. Perhaps, for example, there are facts; I’ve been wavering over whether to embrace these entities for years now. However, I’m reasonably confident that if there are facts than the kind of parthood relation that facts bear to that which composes them is not the kind of parthood relation enjoyed by material objects or regions of spacetime. More on why I am reasonably confident later. (shrink)

This paper offers a new argument in favour of experiential pluralism about visual experience – the view that the nature of successful visual experience is different from the nature of unsuccessful visual experience. The argument appeals to the role of experience in explaining possession of ordinary abilities. In addition, the paper makes a methodological point about philosophical debates concerning the nature of perceptual experience: whether a given view about the nature of experience amounts to an interesting and substantive thesis (...) about our own minds depends on the significance of the psychological or mental kind claim made by it. This means that an adequate defence of a given view of the nature of experience must include articulation of the latter's significance qua psychological or mental kind. The argument advanced provides the material to meet this demand. In turn, this constitutes further support for the argument itself. (shrink)

We introduce a new type of pluralism about biological function that, in contrast to existing, demonstrates a practical integration among the term’s different meanings. In particular, we show how to generalize Sandra Mitchell’s notion of integrative pluralism to circumstances where multiple epistemic tools of the same type are jointly necessary to solve scientific problems. We argue that the multiple definitions of biological function operate jointly in this way based on how biologists explain the evolution of protein function. To (...) clarify how our account relates to existing views, we introduce a general typology for monist and pluralist accounts along with standardized criteria for judging which is best supported by evidence. (shrink)

Political liberals assume an accessibility requirement, which means that, for ensuring civic respect and non-manipulation, public officials should offer accessible reasons during political advocacy. Recently, critics have offered two arguments to show that the accessibility requirement is unnecessary. The first is the pluralism argument: Given the pluralism in evaluative standards, when officials offer non-accessible reasons, they are not disrespectful because they may merely try to reveal their strongest reason. The second is the honesty argument: As long as officials (...) honestly confess their beliefs after offering non-accessible reasons, disrespect and non-manipulation do not occur. This paper defends the accessibility requirement and asserts that these two arguments overlook a unique feature of the political domain. While all citizens collectively own political power as a corporate body, an official does not privately own her political power. Instead, she is a trustee who has a duty to act on behalf of the corporate body, that is, she has to make decisions on grounds that are accessible to others. This duty explains why, despite pluralism, the accessibility requirement is necessary. Moreover, given that political decisions are profoundly influential to each person, requiring people to be honest is ineffective in discouraging disrespectful and manipulative acts. (shrink)

The paper outlines and discusses the major tenets of moderately pluralistic methodology. The latter is juxtaposed to J. Życiński’s principle of natural interdisciplinarity. It instantiates scientific pluralism as a domain-specific agenda for research. The symbolic and causal understanding are integrated in this methodological conception by means of a specific kind of counterfactual reasoning, which is coined the delimiting counterfactual. It makes the moderately pluralistic methodology applicable to non-experimental research. -/- Streszczenie Tytuł: “Umiarkowanie pluralistyczna metodologia” -/- Artykuł prezentuje i omawia (...) zasadnicze założenia koncepcji umiarkowanie pluralistycznej metodologii. Ta ostatnia jest zbieżna z J. Życińskiego zasadą naturalności interdyscyplinarnej. Reprezenuje ona szeroko rozumiany nurt pluralizmu naukowego w zakresie sposobu prowadzenia badań w danej dziedzinie. W tej koncepcji połączone są dwa poziomy rozumienia symboliczny i przyczynowy za pomocą swoistego rodzaju wnioskowań kontrfaktycznych, określonych tu jako rozgraniczających wnioskowań kontrfaktycznych. Dzięki nim umiarkowanie pluralistyczna metodologia ma zastosowanie do badań nieeksperymentalnych. -/- Słowa kluczowe: pluralizm naukowy, Józef Życiński, Rudolf Carnap, wnioskowanie kontrfaktyczne . (shrink)

I argue for a kind of logical pluralism on the basis of a difficulty with defining the meaning of negation in the framework of Dummett's and Prawitz' proof-theoretic semantics.

For liberalism, values such as respect, reciprocity, and tolerance should frame cultural encounters in multicultural societies. However, it is easy to disregard that power differences and political domination also influence the cultural sphere and the relations between cultural groups. In this essay, I focus on some challenges for cultural pluralism. In relation to Indian political theorist Rajeev Bhargava, I discuss the meaning of cultural domination and epistemic injustice and their historical and moral implications. Bhargava argued that as a (...) consequence of colonialism, “indigenous cultures” were inferiorized, marginalized, and anonymized. Although cultures are often changing due to external influences, I argue that epistemic injustice implies that a culture is forced to subjection, disrespected, and considered as inferior and that it threatens the dominated people’s epistemic framework, collective identity, and existential security. Finally, I refer to John Rawls’s theory of political liberalism as a constructive approach to avoid parochialism and Western cultural domination -/- . (shrink)

Some philosophers have argued that truth is a norm of judgement and have provided a variety of formulations of this general thesis. In this paper, I shall side with these philosophers and assume that truth is a norm of judgement. What I am primarily interested in here are two core questions concerning the judgement-truth norm: (i) what are the normative relationships between truth and judgement? And (ii) do these relationships vary or are they constant? I argue for a pluralist picture—what (...) I call Normative Alethic Pluralism (NAP)—according to which (i) there is more than one correct judgement-truth norm and (ii) the normative relationships between truth and judgement vary in relation to the subject matter of the judgement. By means of a comparative analysis of disagreement in three areas of the evaluative domain—refined aesthetics, basic taste and morality—I show that there is an important variability in the normative significance of disagreement—I call this the variability conjecture. By presenting a variation of Lynch’s scope problem for alethic monism, I argue that a monistic approach to the normative function of truth is unable to vindicate the conjecture. I then argue that normative alethic pluralism provides us with a promising model to account for it. (shrink)

Since 1968, the irreversible loss of functioning of the whole brain, called brain death, is assimilated to individual’s death. The almost universal acceptance of this neurological criterion of death had decisive consequences for the contemporary medicine, such as the withdrawal of mechanical ventilation in these patients and organ retrieval for transplantation. The new criterion was successfully accepted in part because the assimilation of brain death state to death was presented by medicine --and acritically assumed by most of societies-- as a (...) scientific and objective fact. Nevertheless, many people do not think that the patients suffering brain death are actually dead. We show here that those people are not necessarily wrong. It can be argued that, in fact, the justification of the neurological criterion is not scientific but moral. We outline the thesis that the problem surrounding the vital status of brain dead patients is due to a confusion between factual and normative questions. Furthermore, we claim that the donation of organs and the withdrawal of life-support could be ethically acceptable even if the patients suffering brain death are considered as alive. As an alternative to the dead donor rule, we propose a justification for organ donation of brain-dead patients based on the (moral) concepts of harm and consent : what truly justifies the procurement of organs on those patients is not that they are dead, but that they wish to donate their organs and that, since they have irreversibly lost their brain, they cannot be harmed. (shrink)

In this paper, we develop a mathematical model of awareness based on the idea of plurality. Instead of positing a singular principle, telos, or essence as noumenon, we model it as plurality accessible through multiple forms of awareness (“n-awareness”). In contrast to many other approaches, our model is committed to pluralist thinking. The noumenon is plural, and reality is neither reducible nor irreducible. Nothing dies out in meaning making. We begin by mathematizing the concept of awareness by appealing to (...) the mathematical formalism of higher category theory. The beauty of higher category theory lies in its universality. Pluralism is categorical. In particular, we model awareness using the theories of derived categories and (infinity, 1)-topoi which will give rise to our meta-language. We then posit a “grammar” (“n-declension”) which could express n-awareness, accompanied by a new temporal ontology (“n-time”). Our framework allows us to revisit old problems in the philosophy of time: how is change possible and what do we mean by simultaneity and coincidence? Another question which could be re-conceptualized in our model is one of soteriology related to this pluralism: what is a self in this context? A new model of “personal identity over time” is thus introduced. (shrink)

MethodologyA new hypothesis on the basic features characterizing the Foundations of Mathematics is suggested.Application of the methodBy means of it, the several proposals, launched around the year 1900, for discovering the FoM are characterized. It is well known that the historical evolution of these proposals was marked by some notorious failures and conflicts. Particular attention is given to Cantor's programme and its improvements. Its merits and insufficiencies are characterized in the light of the new conception of the FoM. After the (...) failures of Frege's and Cantor's programmes owing to the discoveries of an antinomy and internal contradictions, respectively, the two remaining, more radical programmes, i.e. Hilbert's and Brouwer's, generated a great debate; the explanation given here is their mutual incommensurability, defined by means of the differences in their foundational features.ResultsThe ignorance of this phenomenon explains the inconclusiveness of a century-long debate between the advocates of these two proposals. Which however have been so greatly improved as to closely approach or even recognize some basic features of the FoM.Discussion on the resultsYet, no proposal has recognized the alternative basic feature to Hilbert's main one, the deductive organization of a theory, although already half a century before the births of all the programmes this alternative was substantially instantiated by Lobachevsky's theory on parallel lines. Some conclusive considerations of a historical and philosophical nature are offered. In particular, the conclusive birth of a pluralism in the FoM is stressed. (shrink)

Forthcoming in Darren Bradley (ed.), Carnap and Contemporary Philosophy. -/- This paper is centered on Carnap’s views on rationality. More specifically, much of the focus is on a puzzle regarding Carnap’s view on rationality that Florian Steinberger has recently discussed. Not only is Steinberger’s discussion of significant intrinsic interest: his discussion also raises general questions about Carnap interpretation. As I have discussed in earlier work, there are two very different ways of interpreting Carnap’s talk of “frameworks” – and, relatedly, different (...) ways of interpreting Carnap’s principle of tolerance. Carnap can be interpreted as either a relativist or as what I call a language pluralist. Steinberger’s puzzle arises given the relativist interpretation; I believe the language pluralist interpretation is correct. Most of the discussion will concern the correct interpretation of Carnap, and what this means for Steinberger’s puzzle. While I will not here mount a full defense of the language pluralist interpretation, I will pause to discuss Vera Flocke’s recent criticism of it. Towards the end, I will describe a puzzle regarding rationality different from Steinberger’s. The puzzle that I describe does arise already for the language pluralist. (shrink)

Anna Leuschner argues that there is problematic circularity in Helen Longino's approach that postulates the existence of some shared norms as a necessary precondition for well-functioning pluralistic communities. As an alternative, Leuschner proposes to approach the establishing of more pluralistic communities through political means on a case-by-case basis, taking relevant epistemic and political factors into account. In this paper, I argue that there is an alternative understanding of norms that avoids circularity. I do so by drawing on Isabelle Peschard's discussion (...) of shared practice. I go on to show that norms, so understood, are important in the cases where a political decision may not alone be sufficient for establishing a successful community. Specifically, I discuss pluralistic communities that include laypersons in possession of relevant expertise as an example. (shrink)

Logical pluralism is the view that there is more than one correct logic. A key objection to logical pluralism is that it collapses into monism. The core of the Collapse Objection is that only the pluralist’s strongest logic does any genuine normative work; since a logic must do genuine normative work, this means that the pluralist is really a monist, who is committed to her strongest logic being the one true logic. This paper considers a neglected question in (...) the collapse debate: what is it for a logic to do genuine normative work? As well as having wider upshot for the connection between logic and normativity, grappling with this question provides a new response to the Collapse Objection on behalf of the pluralist. I suggest that we should allow logics to generate pro tanto reasons in a way that bears not just on combinations of attitudes but on how an agent’s attitudes are based on one another. This motivates adopting normative principles that allow the pluralist’s weaker logics to earn their normative keep. Rather than being ad hoc, these principles capture a sense in which good reasoning goes beyond the consistency of an agent’s attitudes. Good reasoning is also concerned with how an agent’s attitudes are based on one another. (shrink)

For the philosopher of Rotterdam, religious coercion has two essential sources of illegitimacy: the linking of religious and ecclesiastical belief and the use of politics for religious purposes. Bayle responds to it, with his doctrine of freedom of conscience, on one hand and by means of the essential distinction between voluntary religious affiliation and political obligation, on the other hand. From my perspective, his doctrine of tolerance does not involve an atheist state, nor does it mean the rejection of the (...) presence of religion in the public space or its displacement to the intimate sphere of the conscience. This paper proposes a reading of Baylean tolerance as a political doctrine that allows the articulation between freedom of conscience, minority confessions, and official religion. Thus, the Baylean theoretical model could be considered a proposal to provide a normative form to the practice of toleration present in the seventeenth -century Netherlands. (shrink)

In philosophy of science, several views have been espoused on the meaning of the term 'theory'; among these are the syntactic view and the semantic view. But even after decades of debate, no consensus has been reached on an all-encompassing positively defined view on theories. Here we take that to mean that the outcome of the debate is that such an all-encompassing view is nonexisting. Correspondingly, the purpose of this paper is to present a pluralist view on theories: it (...) is negatively defined, yet it may break the deadlock in the ongoing debate on the meaning of 'theory'. (shrink)

In this paper, I argue that an adequate meta-semantic framework capable of accommodating the range of projects currently identified as projects in conceptual engineering must be sensitive to the fact that concepts (and hence projects relating to them) fall into distinct kinds. Concepts can vary, I will argue, with respect to their direction of determination, their modal range, and their temporal range. Acknowledging such variations yields a preliminary taxonomy of concepts and generates a meta-semantic framework that allows us both to (...) accommodate the full range of cases and to identify a proper subset of concepts for special ameliorative consideration. Ignoring such variations, in contrast, leads to a restricted meta-semantic framework that accommodates only a subset of the particular projects while generating implausible accounts of others. (shrink)

Deflationists believe that the question “What is truth?” should be answered not by means of a metaphysical inquiry into the nature of truth, but by figuring out what use we make of the concept of truth, and the word ‘true’, in practice. This article accepts this methodology, and it thereby rejects pluralism about truth that is driven by ontological considerations. However, it shows that there are practical considerations for a pluralism about truth, formulated at the level of use. (...) The theory expounded by this article states that truth is a dual-purpose tool; it can be used as a device for transferring justificatory burdens and, for select areas of discourse, it can also be used as a standard, a norm. This contrast in how truth is used introduces a bifurcation in our discourse that is reminiscent of metaphysical divides traced by more traditional versions of alethic pluralism. However, my pluralism “at the level of use” states that truth is plural solely at the level of use. It is unified at both the conceptual as well as the metaphysical level. At those levels, the theory takes its cue from deflationism. As such, this theory is offered as a midway point and as a potential way forward in the debate between deflationism and pluralism. (shrink)

This essay considers the theoretical disagreement between Isaiah Berlin and Hannah Arendt on the meaning and value of freedom. Berlin thinks that negative liberty as non-interference is commendable because it is attuned to the implication of value pluralism that man is a choice-making creature and cannot be otherwise. By contrast, the political freedom to act is in Arendt’s view a more fulfilling ideal because it is only in political action that man’s potentiality is actualised, his unique identity manifested (...) and his being-in-the-world-with-others reaffirmed. What lies beneath the two thinkers’ dispute over the most satisfactory meaning of freedom, I argue, is a deeper disagreement over human nature itself. The implication of this analysis for the contemporary debate between pluralist liberals and their agonistic critics is briefly discussed in conclusion. (shrink)

Religious disagreement – the existence of inconsistent religious views – is familiar and widespread. Among the most fundamental issues of such disagreement is whether to characterise the divine as personal or non-personal. On most other religious issues, the diverse views seem to presuppose some view on the personal/non-personal issue. In this essay, I address a particular question arising from disagreement over this issue. Let an exclusivist belief be a belief that a doctrine d on an issue is true, and that (...) doctrines on the issue that differ from d are false. Assume that for at least some people, there is no epistemic reason to prefer any one exclusivist view on the personal/non-personal question. This might be because disagreements act as defeaters for disputants’ beliefs, or because someone comes at the question without already holding a belief on the matter, and finds each view equally plausible. In these circumstances, is it still possible to engage with particular traditions in a realist, truth-seeking way? I answer that it is, arguing for a new pluralist approach to the personal/non-personal issue. By ‘pluralist’, I mean an approach that reinterprets a doctrine d on a given issue to be consistent with doctrines on the issue that differ from d. I start with probably the best-known pluralist account of religion, that of John Hick. After presenting his account I identify a problem that it faces which any pluralist account must address, one that has clear relevance to the personal/non-personal question. I then draw on Thomas Merton to outline an alternative pluralist route, illustrating how such an approach can apply to Christian and Buddhist ideas of an ultimate spiritual goal. The personal/non-personal issue is a good test for the approach I develop: because of the issue’s fundamentality, if the approach succeeds here then the prospects look bright for applying it to other topics of religious disagreement. (shrink)

The change in the organization of science education over the past fifty years is quickly recalled. Being its cultural bound the lack of a conception of the foundation of science, the multiple innovations have resulted as temporary improvements without a clear direction, apart from the technocratic goal of an automation of learning processes. The discovery of two dichotomies as the foundations of science suggests a pluralist conception of science, and hence the need to entirely renew science education, in particular by (...) introducing the notions of incommensurability and radical variations in meaning of the basic notions. This change was already anticipated by several proposals within each subject-matter. (shrink)

This essay presents a novel approach to specifying the meaning of the concept of populism, on the political position it occupies and on the nature of populism. Employing analytic techniques of concept clarification and recent analytic ideology critique, it develops populism as a political kind in three steps. First, it descriptively specifies the stereotype of populist platforms as identified in extant research and thereby delimits the peculiar political position populism occupies in representative democracies as neither inclusionary nor fascist. Second, (...) it specifies on this basis analytically–normatively the particular stance towards liberal representative democracy (in particular towards popular sovereignty and democratic legitimacy) that unifies populism’s political position and explains how populist politics can be compelling for democratic citizens. The normative core (populist ideology) turns out to require no more than two general principles of legitimizing political authority by elections. Surprisingly, it does not need a separate anti-pluralist or exclusionary commitment: it entails it. Third, this normative model allows a response to a contested question in the theoretical discussion, namely, whether populism (properly specified) can be democracy-enhancing. The article defends the negative answer in virtue of the normative core alone and does so as much vis-à-vis a minimal (purely electoral) as vis-à-vis a normatively ambitious (liberal) conception of democracy. The reconstruction of the normative core of populist ideology enables a novel argument to show that populism is incompatible with the continued democratic legitimation of political authority even in the normatively most austere conception of ‘electoral democracy’, not just with ‘liberal democracy’. Assuming a normatively more ambitious concept of democratic legitimation in terms of political autonomy, the model also produces an extremely direct argument showing that populists cannot fulfil their promise of ‘taking back control’ over political decision-making to the population. (shrink)

Background and Objectives: In this research article, the researcher addresses the issue of creating public understanding in a democratic society about the progress of science, with an emphasis on pluralism from philosophers of science. The idea that there is only one truth and that there are just natural laws awaiting discovery by scientists has historically made it difficult to explain scientific progress. This belief motivates science to develop theories that explain the unity of science, and it is thought that (...) diversity in the way different ideas presented by scientists is a problem that results in time being wasted in search of the most accurate theory. Some scientists perceive a benefit in having a range of scientific hypotheses, though. One benefit that is frequently cited is that scientific diversity as a whole contributes to the development of a democratic society that permits the expression of a range of viewpoints. The road to accountable scientific pluralism is fraught with difficulties, though. Therefore, it is crucial to take into account both pluralism's advantages and disadvantages. This research aims at: 1. analyzing in an epistemological way the interpretation of scientific theories and the progress of science from the perspectives of scientific pluralists; 2. analyzing the relationship between science and democracy in explaining scientific significance and progress; and 3. synthesizing new knowledge on epistemic dependentism and to argue that it plays a significant role in evaluating research issues related to scientific pluralism. Methodology: The research methodology involves the application of documentary investigation along with philosophical discourse. The method of philosophical argumentation involves analyzing the lines of arguments found in relevant academic publications in order to assess their validity and soundness. Main Results: One key argument of the pluralists is the use of the concept of theoretical pluralism, which suggests that scientific knowledge is created from a variety of perspectives according to the social and cultural context of knowledge creation. It is found that part of Longino's argument is based on the negation of rational/social dichotomy. Moreover, her theory is a departure from philosopher of science Philip Kitcher, who advocates the creation of scientific knowledge and the evaluation of scientific progress through the means of democratic society. He explains that these procedures will lead to "well-ordered science" in democratic society. Discussions: The researcher examines the underlying ideas accepted by these two philosophers of science and finds that although their opinions differ, they have common ground in the acceptance of consensus. However, the views of both philosophers still lack weight in explaining the knowledge itself. The researcher argues that the acceptance of pluralism as a way of understanding scientific progress necessarily lends itself to dependentism, which points to interdependence in comparisons of superiority/inferiority between scientific theories. It is undeniable that the situation has emerged all the time, even though the success of the scientific theories being compared to each other comes from different social and cultural grounds of thought. Conclusions: Some popular models of scientific pluralism in the philosophy of science still lack a compelling justification, particularly on the epistemic grounds. By elucidating the epistemic significance of the interdependence of these things, scientific pluralism can be strengthened by incorporating the notion of epistemic dependentism into the analysis of scientific progress. (shrink)

Human nature has always been a foundational issue for philosophy. What does it mean to have a human nature? Is the concept the relic of a bygone age? What is the use of such a concept? What are the epistemic and ontological commitments people make when they use the concept? In What’s Left of Human Nature? Maria Kronfeldner offers a philosophical account of human nature that defends the concept against contemporary criticism. In particular, she takes on challenges related to social (...) misuse of the concept that dehumanizes those regarded as lacking human nature (the dehumanization challenge); the conflict between Darwinian thinking and essentialist concepts of human nature (the Darwinian challenge); and the consensus that evolution, heredity, and ontogenetic development results from nurture and nature. After answering each of these challenges, Kronfeldner presents a revisionist account of human nature that minimizes dehumanization and does not fall back on outdated biological ideas. Her account is post-essentialist because it eliminates the concept of an essence of being human; pluralist in that it argues that there are different things in the world that correspond to three different post-essentialist concepts of human nature; and interactive because it understands nature and nurture as interacting at the developmental, epigenetic, and evolutionary levels. On the basis of this, she introduces a dialectical concept of an ever-changing and “looping” human nature. Finally, noting the essentially contested character of the concept and the ambiguity and redundancy of the terminology, she wonders if we should simply eliminate the term “human nature” altogether. (shrink)

The paper is a response to recent criticisms of agatheism, a new pluralistic interpretation of religious belief put forward by Janusz Salamon with the aim of accommodating the epistemological challenge of religious diversity. Agatheism is an axiologically grounded religious belief which identifies God, the Absolute or the ultimate reality religiously conceived with the ultimate good as the ultimate end of all human agency and thus an explanation of its irreducibly teleological character and a source of its meaning. Janusz Salamon (...) argues that this grounding of religious belief in the human axiological consciousness makes it immune to falsification by any future science. Replying to the concerns of the critics about about irrationality of doxastic commitment to a particular religious tradition, Janusz Salamon argues that to the extent the fundamental agatheistic religious belief is presupposed in such tradition as its doxastic core, its belief system - if internally coherent and aligned with a worldview that is consistent with undisputed scientific findings - may be considered rational, despite there being a plurality of such belief systems. (shrink)

While the importance of social emotions is widely recognized, the question whether all emotions are social and what this would mean for the category ‘social emotions’ is yet to be addressed systematically. Emotion theorists and researchers so far have proposed different candidates for social emotions. These include non-basic emotions, self-conscious emotions, higher-cognitive emotions, and defining social emotions via their social functions. This paper looks at these different candidates for social emotions and briefly discusses their issues. Discussing the candidates and their (...) issues motivates embracing a pluralistic approach to social emotions. In a further step, the paper will look at approaches exploring how social factors impact emotions in general. This serves as a basis for explaining what it would mean to propose that all emotions are social. After reviewing different candidates for social emotions and looking at the impact of social factors on emotions in general, the paper will propose that a pluralistic understanding of social emotions is needed to embrace the different ways in which social emotions may function. Embracing a pluralistic understanding of social emotions does not mean, however, that all emotions are social emotions. (shrink)

Prime Matter Pluralism (PMP) states that while the prime matter of all terrestrial bodies is the same, there is a unique prime matter for each celestial body. Prime matters are distinct in virtue of being in potentiality to different forms. Steven Baldner argues that although Thomas Aquinas endorsed PMP in Summa theologiae I, he ultimately rejected it in his De caelo commentary and De substantiis separatis. Besides exegetical evidence for this claim, Baldner presents a philosophical objection to PMP: according (...) to PMP, distinct prime matters are restricted in their respective potentialities; such restriction requires form, however; therefore, prime matter is not pure potentiality. Since prime matter is pure potentiality, PMP is false. Pace Baldner, I argue that Aquinas endorses PMP as heartily in the later works as in STh I. Moreover, he resisted substantially the same objection to PMP as Baldner’s several times. In particular, Aquinas repeatedly rejected the claim that the restriction of prime matter’s potentiality requires form. In that case, when Aquinas calls prime matter “pure potentiality,” he means that it is formless of itself, not that it is in potentiality to any form whatsoever. (shrink)

Kant’s theory of cognition aimed to explain the possibility of scientific knowledge. Aesthetics and life science were not considered by Kant in the context of cognition. By contrast, Cassirer set himself a philosophical task to extend Kant’s theory of cognition to all forms of culture, including pre-scientific knowledge and aesthetics. The present study demonstrates how Cassirer explained the possibility of different objective forms, named symbolic, by employing and transforming Kant’s theory of cognition. For this goal, Cassirer took the following steps: (...) modified the definitions of a priori synthesis (the act of understanding) and pure intuition (the forms of space and time) - main building blocks of Kant’s cognition; indicated the necessary correlation of intuition and synthesis; characterized a priori synthesis and the intuition as notions which include contradicted meanings. Cassirer called this contradiction “twofold oppositions” as characteristic of a priori synthesis. The first argument of the article is that the possibility of various synthetic acts is rooted in the nature of a priori synthesis which carries together two different meanings: the act of uniting elements and the initial unity. One synthetic act forms the world of nature and is connected to scientific space and time, and the other is the product of immediate perceptional space and time, from which the world of myth and aesthetics appears. Thus, Cassirer expanded the scope of “pure” synthesis. The second argument is that Cassirer specified a priori synthesis and pure intuition as a functional concept. The functional concept belongs to the model of concept as-relation that Cassirer has elaborated. It includes moments that are separated and united simultaneously. This definition of concept breaks the rules of consistency. The concept of as-relation justifies the contradictory characteristics of a priori synthesis and pure intuition, which include both the combination of moments in a synthesizing act and the initial unity of intuition. (shrink)

In this paper we try to bring some clarification in the recent debate on causal pluralism. Our first aim is to clarify what it means to have a pluralistic theory of causation and to articulate the criteria by means of which a certain theory of causation can or cannot qualify as a pluralistic theory of causation. We also show that there is currently no theory on the\nmarket which meets these criteria, and therefore no full-blown pluralist theory of causation exists. (...) Because of this, we offer a general strategy by means of which pluralist theories of causation can be developed. (shrink)

In a number of passages in the Nicomachean Ethics [NE], Aristotle seems to suggest that ethically virtuous actions are an instrumental means to contemplation. But, as many scholars have worried, this view appears to be both implausible on its face, and in tension with other commitments Aristotle has. The difficulty in understanding the relationship between virtuous actions and contemplation is part of a larger puzzle about the structure of value in Aristotle’s ethical theory. Does Aristotle countenance a plurality of independently (...) valuable ends for human beings? Or, is the value of all other ends for human beings ultimately reducible to the value of the highest human good? In this paper, I explore what it would mean to accept the face value reading: virtuous actions really are ‘for the sake of’ contemplation because they instrumentally promote contemplation. Specifically, I argue, virtuous actions are for the sake of the noble insofar as they promote conditions of peace, security and freedom from necessity, and these are precisely the conditions under which contemplation is possible. On the interpretation I defend, we find in Aristotle a sophisticated theory of value that demonstrates the possibility of being a pluralist while still maintaining that every good is hierarchically organized around some one highest good. (shrink)

My focus in this philosophy paper is rocks. When I say rocks, I mean the solid mineral material that forms parts of the earth’s surface, otherwise known as pebbles, boulders, or a mountain range. Specifically, my aim in this paper is to detail the kinds of moral responsibilities that humans have toward rocks within an ethical framework of Indigenous Kinship Ethics. This responsibility is complex and contextual–like all moral responsibility–but complexity is not a compelling argument to dismiss ethical obligation. To (...) do this work, first I overview the metaphysics of the force that drives moral responsibility with so-called ‘natural objects’: what I refer to as the relations-measure. Then, I detail the moral responsibilities that human agents have to rocks, as well as rocks have to human agents through a two tiers of humility model. I offer one example of relationality with rocks within Indigenous Kinship Ethics–the reverential role that Siedi rocks hold in Sámi culture, both in Sápmi and in the Sámi-American diaspora–to detail the kinds of moral responsibilities to rocks that Indigenous Kinship Ethics commits us to in pluralistic ways. Lastly, I discuss the implications of moral responsibility to so-called natural objects in global conversations on Indigenous Environmental Justice. (shrink)

In this dissertation on Hilary Putnam's philosophy, I investigate his development regarding meaning and necessity, in particular mathematical necessity. Putnam has been a leading American philosopher since the end of the 1950s, becoming famous in the 1960s within the school of analytic philosophy, associated in particular with the philosophy of science and the philosophy of language. Under the influence of W.V. Quine, Putnam challenged the logical positivism/empiricism that had become strong in America after World War II, with influential exponents (...) such as Rudolf Carnap and Hans Reichenbach. Putnam agreed with Quine that there are no absolute a priori truths. In particular, he was critical of the notion of truth by convention. Instead he developed a notion of relative a priori truth, that is, a notion of necessary truth with respect to a body of knowledge, or a conceptual scheme. Putnam's position on necessity has developed over the years and has always been connected to his important contributions to the philosophy of meaning. I study Hilary Putnam's development through an early phase of scientific realism, a middle phase of internal realism, and his later position of a natural or commonsense realism. I challenge some of Putnam’s ideas on mathematical necessity, although I have largely defended his views against some other contemporary major philosophers; for instance, I defend his conceptual relativism, his conceptual pluralism, as well as his analysis of the realism/anti-realism debate. (shrink)

This essay argues for a concept of political identity that is fundamentally relational in nature contra more liberal accounts of identity that are atomistic. I consider John Rawls’ account of political identity in his Political Liberalism and provide a response stemming from Hannah Arendt’s account of political identity grounded in the existential condition of politics: human plurality. Using her concept of human plurality, I argue that political identity ought to be conceived as relationally individuated as opposed to atomistically so, (...) class='Hi'>meaning that our identities only emerge in and through appearing before other political actors and not prior to it. The larger upshot is that conceiving of political identity as relational provides a more fruitful concept of the citizen and might allow progress to be made regarding some of the more entrenched political problems in American political culture, especially polarization and partisanship. (shrink)

Ian James has carved a rigorous analysis of four philosophers—Jean-Luc Nancy, François Laruelle, Catherine Malabou and Bernard Stiegler—who not only engage with the limits of thought through variegated, albeit embedded, disciplinary tendencies but have also, arguably, spearheaded a critical reorientation of continental philosophy, slowly opening the doors for transcending the traditional terms of the analytic-continental divide by engaging with a pluralized understanding of the sciences. A parallel plexus of American naturalist philosophy accompanies James’ analysis, as he stakes the claim that (...) these four thinkers engage with pluralist ontologies and the limit-conditions of the real to stoke a proximal entanglement between philosophy and science. However, The Technique of Thought is by no means a synoptic account of Nancy, Laruelle, Malabou and Stiegler, as James surveys discourses in philosophy of mind, quantum gravity, causality and biosemiology to index various recent horizons of thought and their developments. The rigor and deft with which James approaches scientific-realist perspectives produce a rich picture of post-metaphysical thinking. (shrink)

One of the main motivations for having a compositional semantics is the account of the productivity of natural languages. Formal languages are often part of the account of productivity, i.e., of how beings with finite capaci- ties are able to produce and understand a potentially infinite number of sen- tences, by offering a model of this process. This account of productivity con- sists in the generation of proofs in a formal system, that is taken to represent the way speakers grasp (...) the meaning of an indefinite number of sentences. The informational basis is restricted to what is represented in the lexicon. This constraint is considered as a requirement for the account of productivity, or at least of an important feature of productivity, namely, that we can grasp auto- matically the meaning of a huge number of complex expressions, far beyond what can be memorized. However, empirical results in psycholinguistics, and especially particular patterns of ERP, show that the brain integrates informa- tion of different sources very fast, without any felt effort on the part of the speaker. This shows that formal procedures do not explain productivity. How- ever, formal models are still useful in the account of how we get at the seman- tic value of a complex expression, once we have the meanings of its parts, even if there is no formal explanation of how we get at those meanings. A practice-oriented view of modeling gives an adequate interpretation of this re- sult: formal compositional semantics may be a useful model for some ex- planatory purposes concerning natural languages, without being a good model for dealing with other explananda. (shrink)

Value pluralists believe in multiple dimensions of value. What does betterness along a dimension have to do with being better overall? Any systematic answer begins with the Strong Pareto principle: one thing is overall better than another if it is better along one dimension and at least as good along all others. We defend Strong Pareto from recent counterexamples and use our discussion to develop a novel view of dimensions of value, one which puts Strong Pareto on firmer footing. We (...) conclude by defending Dimensionalism, the hypothesis that overall value relations are determined solely by how things compare along value dimensions. These are first steps towards a more systematic value pluralism. (shrink)

I propose a comprehensive account of negation as a modal operator, vindicating a moderate logical pluralism. Negation is taken as a quantifier on worlds, restricted by an accessibility relation encoding the basic concept of compatibility. This latter captures the core meaning of the operator. While some candidate negations are then ruled out as violating plausible constraints on compatibility, different specifications of the notion of world support different logical conducts for negations. The approach unifies in a philosophically motivated picture (...) the following results: nothing can be called a negation properly if it does not satisfy Contraposition and Double Negation Introduction; the pair consisting of two split or Galois negations encodes a distinction without a difference; some paraconsistent negations also fail to count as real negations, but others may; intuitionistic negation qualifies as real negation, and classical Boolean negation does as well, to the extent that constructivist and paraconsistent doubts on it do not turn on the basic concept of compatibility but rather on the interpretation of worlds. (shrink)

Most literature on religious beliefs and disagreements among traditions focuses on a bit of mainstream assumptions: religions should be construed in substantive terms; religions are to be individuated by their core belief systems; adherents to a single tradition assent to the same belief system; religious beliefs have factual content; incompatible religious beliefs cannot be both true; and so on. In my work I question all these claims in order to defend a non kantian approach to deep pluralism. In the (...) first part I develop a narrative theory of doxastic practices. My fundamental intuition is that ambiguity, vagueness, and indeterminacy of meaning are non amendable features of any ordinary belief. Consequently, no proposition has a definite meaning, and there is no a priori reason to assume that if two believers assume the same belief, they both hold the same content. What I'm trying to do is to argue in support of a realist epistemology, without assuming a normative and rationalist stance. My evidential body is mainly drawn from psychology and psychoanalysis. In the second part I apply such a narrative theory to the study of the doxastic character of religions. I reject both functionalist and substantive approaches to religion, and I defend my own viewpoint which I label experentialism. After providing a characterization of religious beliefs, I refute how Alston, Ward and Hick account for the the doxastic features of religions. I then propose a definition of religious diversity which turns out to be alternative to the mainstream one. I work by empirical evidence from semiotics, sociology of religion and history of religions. In the third and conclusive part of my book, I give reasons against the mainstream approach to religious diversity, and I explain how my definition can be more appropriate to the sociological study of religious beliefs than the mainstream one. Finally, I provide an account of deep pluralism, I show that my approach to religious epistemology and religions is compatible with (and recommended by) deep pluralism, I differentiate kantian from non kantian pluralism, and I explain why non kantian deep pluralism resists the traditional objections to pluralism. Throughout the book I discuss relevant materials from Hinduism, Judaism, Christianity, and Islam. (shrink)

In this essay, the tension that Benacerraf identifies for theories of mathematical truth is used as the vehicle for arguing against a particular desideratum for semantic theories. More specifically, I place in question the desideratum that a semantic theory, provided for some area of discourse, should run in parallel with the semantic theory holding for the rest of the language. The importance of this desideratum is also made clear by means of tracing out the subtle implications of its rejection.

Quantifier variance faces a number of difficulties. In this paper we first formulate the view as holding that the meanings of the quantifiers may vary, and that languages using different quantifiers may be charitably translated into each other. We then object to the view on the basis of four claims: (i) quantifiers cannot vary their meaning extensionally by changing the domain of quantification; (ii) quantifiers cannot vary their meaning intensionally without collapsing into logical pluralism; (iii) quantifier variance (...) is not an ontological doctrine; (iv) quantifier variance is not compatible with charitable translation and as such is internally inconsistent. In light of these troubles, we recommend the dissolution of quantifier variance and suggest that the view be laid to rest. (shrink)

The renewed interest in concepts and their role in psychological theorizing is partially motivated by Machery’s claim that concepts are so heterogeneous that they have no explanatory role. Against this, pluralism argues that there is multiplicity of different concepts for any given category, while hybridism argues that a concept is constituted by a rich common representation. This article aims to advance the understanding of the hybrid view of concepts. First, we examine the main arguments against hybrid concepts and conclude (...) that, even if not successful, they challenge hybridism to find a robust criterion for concept individuation and to show an explanatory advantage for hybrid concepts. Then we propose such a criterion of individuation, which we will call ‘functional stable coactivation’. Finally, we examine the prospects of hybridism to understand what is involved in recent approaches to categorization and meaning extraction. 1 The Heterogeneity of Conceptual Representations2 Two Challenges for Hybrid Concepts: Individuation and Explanation2.1 The coordination criterion2.2 Concepts as constituents of thoughts3 Individuating Hybrids: Functional Stable Coactivation4 The Explanatory Power of Hybrid Concepts4.1 Categorization4.2 Meaning extraction4.2.1 Linguistic comprehension and rich lexical entries4.2.2 Polysemy and hybrid concepts5 Conclusion. (shrink)

Political philosophy has seen vibrant debate over the connection, if any, between liberalism and pluralism. Some philosophers, following Isaiah Berlin, reckon a close connection between the two concepts. Others--most notably John Gray--believe that liberalism and pluralism are incompatible. In this essay, I argue that the puzzle can be solved by distinguishing the responsibilities of liberal states to their peoples from the responsibilities of liberal states to other states. There is an entailment from pluralism to liberalism, and it (...) in turn implies that while liberal states must tolerate "illiberal" lifestyles within their borders, liberal states must not tolerate illiberal states. The fact of liberal intolerance, however, does not justify unreasonably aggressive intervention by liberal states, nor does it mean that illiberal states deserve to be punished. (shrink)

Can the original meaning of texts, ideas, doctrines or traditions – objects of interpretation – be preserved despite constantly changing subject of interpretation? Is knowledge of the original meaning even possible, if we are to take seriously significance of the past and present interpretations? Finally, from the position of the current theories of language, is meaning itself possible outside of the syntactical structures of language? In this article all three questions find positive answers from the position of (...) C. S. Peirce’s semiotics. Both, ontological unity of the object of interpretation secures the unity of meaning, while epistemological pluralism of interpretation and the growth of signs without conflict. (shrink)