Proponents of moral abolitionism, like Richard Garner, qualify their view as an â assertiveâ version of the position. They counsel moral realists and anti-realists alike to accept moral error theory, abolish morality, and encourage others to abolish morality. In response, this paper argues that moral error theorists should abolish morality, but become quiet about such abolition. It offers a quietist or nonassertive version of moral abolitionism. It does so by first clarifying and addressing (...) the arguments for and against assertive moral abolitionism. Second, it develops novel criticisms of assertive moral abolitionism and offers nonassertive moral abolitionism in response. Third, it discusses how various metaethical views might respond to nonassertive moral abolitionism. Its basic claim is that nonassertive moral abolitionism provides superior therapeutic benefits over assertive moral abolitionism and other conserving and reforming approaches to moral discourse. (shrink)

Moral error theory claims that all moral judgments are in error. Moral abolitionism is the view that the error theorist should then eliminate moral talk or judgments. This paper discusses the possible effects of adopting abolitionism on lying, breaking the law, adultery, and murder/revenge.

Moral abolitionists claim that morality ought to be abolished. According to one of their most prominent arguments, this is because making moral judgments renders people significantly less tolerant toward anyone who holds divergent views. In this paper we investigate the hypothesis that morality’s tolerance-decreasing effect only occurs if people are realists about moral issues, i.e., they interpret these issues as objectively grounded. We found support for this hypothesis (Studies 1 and 2). Yet, it also turned out that (...) the intolerance associated with realism is mediated by moral conviction and perceived consensus. People tend to feel more strongly about those moral issues they ground objectively and, in doing so, are more prone to display the vice of moral smugness toward those who disagree with them. The remedy for this that has been recommended is humility which we found (Study 3) is indeed related to reduced intolerance, in part by predicting a reduction in realism, but also in part through a direct connection to intolerance. These results put pressure on abolitionists’ “argument from intolerance.”. (shrink)

Moral abolitionists recommend that we get rid of moral discourse and moral judgement. At first glance this seems repugnant, but abolitionists think that we have overestimated the practical value of our moral framework and that eliminating it would be in our interests. I argue that abolitionism has a surprising amount going for it. Traditionally, abolitionism has been treated as an option available to moral error theorists. Error theorists say that moral discourse and (...) judgement are committed to the existence of moral properties, and that no such properties exist. After error theory is established, abolitionism is one potential way to proceed. However, many error theorists suggest that we retain moral discourse as a sort of fiction. I evaluate some attractions of both fictionalism and abolitionism, arguing that abolitionism is a plausible position. No one doubts that error theorists can be abolitionists. However, what has gone largely undiscussed is that it is open to others to be abolitionists as well. I argue that moral realists of a metaphysically robust sort can and perhaps should be abolitionists. ‘Realist abolitionism’ makes for a surprisingly neat theoretical package, and I conclude that it represents an interesting new option in the theoretical landscape. (shrink)

There is a debate among moral error theorists. It concerns what is to be done with moral discourse once it is believed to be systematically false or untrue. It has been called the ‘now what’ problem. Should error theorists abolish morality or insulate themselves in some way from this nihilistic consequence of belief in error theory? Assertive moral abolitionism aims to have error theorists avoid any insulation and abolish morality altogether. Revolutionary moral fictionalism aims for (...) insulation by having error theorists start treating morality as a useful fiction. There are certain problems with assertive moral abolitionism and revolutionary moral fictionalism, however. This paper argues for a hybrid view that combines the best parts of both views. I call this position ‘reactionary moral fictionalism.’ It says it might be wise for certain individual error theorists to abolish morality in most cases, but remain quiet about their abolition. It also says that these error theorists should use morality as a fiction in those situations where it would be practically detrimental not to use moral discourse. In such situations, the error theorist should employ moral fictionalism. A fictionalist approach should thus be used only as a passive reaction to contexts where it cannot be avoided. The advice offered to certain individual error theorists by reactionary moral fictionalism is thus ‘abolish morality when one can, but use morality as a fiction when one has to.’ It is argued that this solution to the ‘now what’ problem offers superior therapeutic benefits for these individuals and could possibly serve as a compromise between assertive moral abolitionism and revolutionary moral fictionalism. (shrink)

It has been claimed that a key difference between ancient and contemporary skepticism is that, unlike the ancient skeptics, contemporary skeptics consider ordinary beliefs to be insulated from skeptical doubt. In the case of metaethics, this issue is related to the following question: what attitude towards ordinary moral thought and discourse should one adopt if one is a moral skeptic? Whereas moral abolitionists claim that one should do away with ordinary moral thought and discourse altogether, (...) class='Hi'>moral fictionalists maintain that, given that morality produces practical benefits, one should continue to make moral utterances and have moral thoughts, while at the same time refraining from asserting such utterances and believing such thoughts. Focusing particularly on Mackie’s skeptical stance, the present essay considers whether the view that first-order moral beliefs are unaffected by moral skepticism is defensible, whether moral fictionalism is compatible with moral insulation, and whether contemporary moral skeptics are in general committed to there being insulation between first- and second-order levels. (shrink)

A lively debate in the literature on moral progress concerns the role of practical reasoning: Does it enable or subvert moral progress? Rationalists believe that moral reasoning enables moral progress, because it helps enhance objectivity in thinking, overcome unruly sentiments, and open our minds to new possibilities. By contrast, skeptics argue that moral reasoning subverts moral progress. Citing growing empirical research on bias, they show that objectivity is an illusion and that moral reasoning (...) merely rationalizes pre-existing biased moral norms. In this article, I argue that both the rationalists and the skeptics fail to understand fully the role of practical reasoning by focusing exclusively on moral reasoning to the neglect of social reasoning. In the first half of the article, I argue against the skeptics by vindicating moral reasoning. I identify a Democratic Model of moral reasoning which is reliable and effective in overcoming bias. In the second part of the article, I argue against the rationalists. Drawing on a paradigmatic case of moral progress, i.e., the British abolition of the slave trade, I illustrate that moral reasoning, even when sound, is insufficient to motivate progressive action. The explanation for this puzzling phenomenon is not that the moral norm against cruelty is inert, as skeptics might suggest. Rather, it is that the moral norm against cruelty was overridden by the social norm of slavery which was tied to the British joint commitments to freedom and national honour. The debate between rationalists and skeptics centers around the moral rationality of human action, failing to recognize that human action is in fact primarily about social rationality. I defend a joint commitment account of social rationality, and offer a novel Communitarian Model of social reasoning which follows the logic of social rationality to revise social norms. I defend the reliability and efficacy of the Communitarian Model of social reasoning by applying it to the abolitionist social movement to show how Britons gave fellow Britons social reasons grounded in their joint commitments to freedom and national honour to end slavery. (shrink)

The moral error theory holds that moral claims and beliefs, because they commit us to the existence of illusory entities, are systematically false or untrue. It is an open question what we should do with moral thought and discourse once we have become convinced by this view. Until recently, this question had received two main answers. The abolitionist proposed that we should get rid of moral thought altogether. The fictionalist, though he agreed we should eliminate (...) class='Hi'>moral beliefs, enjoined us to replace them with attitudes that resemble to some extent the attitudes we have towards pieces of fiction. But there is now a third theory on the market: conservationism, the view that we should keep holding moral beliefs, even though we know them to be false. (According to a fourth theory, ‘substitutionism’, we should modify the content of our moral claims in such a way that they become true.) Putting abolitionism (and substitutionism) aside, our aim is to assess the plausibility of conservationism as an alternative to the – relatively dominant – fictionalism that we find in the literature. Given the difficulty of finding a conservationist view that is both (i) plausible and (ii) not merely a terminological variant of fictionalism, we will argue that conservationism fails to constitute a plausible alternative to fictionalism, at least insofar as it purports to be an alternative view as to what we should do with our moral thoughts. (shrink)

Secondo la teoria dell’errore tutte le proposizioni morali sono false poiché non si riferiscono ad alcun referente nel mondo. Se tale metaetica fosse corretta, dovremmo abbandonare il pensiero morale o continuare come nulla fosse? Come vivremmo se nelle nostre scelte non tenessimo conto di alcuna considerazione morale? L’abolizionismo morale argomenta che le nostre vite risulterebbero essere migliori, e perciò tenta di persuaderci a eliminare le pratiche morali. Questo contributo presenta un’introduzione critica al progetto abolizionista, indagandone le ragioni e mettendone in (...) luce le difficoltà. L’abolizionismo morale verrà collocato all’interno di una più ampia cornice metaetica e quindi confrontato con il finzionalismo e il conservazionismo morale. Infine, verrà esaminata la distinzione tra abolizionismo morale assertivo e non-assertivo. (shrink)

The Black antislavery theorist Quobna Ottobah Cugoano (c.1757–c.1791) is increasingly recognized as a noteworthy figure in the history of philosophy. Born in present-day Ghana, Cugoano was enslaved at the age of 13 and shipped to Grenada, before being taken onwards to England, where the 1772 Somerset court ruling in effect freed him. His Thoughts and Sentiments on the Evil of Slavery [1787/1791] broke new ground by demanding the immediate end of the slave-trade and of slavery itself, without any compensation to (...) slaveholders. Notwithstanding this, Cugoano endorsed the legitimacy of penal enslavement on principled grounds – like many other abolitionists writing in late eighteenth-century Britain. “Every free community might keep slaves, or criminal prisoners in bondage” – and even sell them. Amidst the growing literature exploring Cugoano’s abolitionism, his paradoxical justification of penal slavery has bewildered commentators. Far from an offhand inconsistency, I argue that this justification is deeply embedded within his moral and legal philosophy; constraining his antislavery arguments while simultaneously serving retaliatory aims. His two-pronged principle of just punishment – the lex talionis (‘eye for an eye, bondage for bondage’) as tempered by mercy – sometimes demands penally enslaving colonial slaveholders and slave-traders in turn. Throughout, I compare Cugoano’s justification of penal enslavement with those of other early modern philosophers, especially Locke and Kant. This helps me position Cugoano within the history of philosophy, thus making his views more accessible to a wider philosophical audience. It also indicates just how deeply theories of punishment shaped philosophical thinking about penal bondage in the period. (shrink)

Wuwei (nonaction) is one of the core concepts of Daoist ethics. Edward Slingerland pointed out that wuwei involves a paradox, and Arthur C. Danto questioned whether wuwei could support a genuine moral theory and the idea of right action. To defend Daoist ethics and its concept of right action, it is necessary to envisage Danto’s criticism and the problems raised by Slingerland. According to Ivanhoe, Wuwei is not a paradox, but a riddle or mystery about self-cultivation. He thinks that (...) if people could find the trick to the riddle, they can realize Wuwei. Ivanhoe’s analysis failed. Nickolas Knightly argues that we must acknowledge the paradox of Wuwei squarely. Based on criticizing Ivanhoe’s and Knightly’s schemes, this paper further analyzes the strategies to deal with the paradox of Wuwei. Wuwei should be placed in a specific situation and context. Wuwei requires the agents to have the corresponding psychological motivation, which will not continuously interfere with the purpose of action. Wuwei, as the behavior evaluation word of Daoist ethics, corresponds to moral anti-realism and nonassertive moral abolitionism. (shrink)

Moral error theorists face the so-called “now-what problem”: what should we do with our moral judgments from a prudential point of view if these judgments are uniformly false? On top of abolitionism and conservationism, which respectively advise us to get rid of our moral judgments and to keep them, three revisionary solutions have been proposed in the literature: expressivism, naturalism, and fictionalism. In this paper, I argue that expressivism and naturalism do not constitute genuine alternatives to (...) abolitionism, of which they are in the end mere variants—and, even less conveniently, variants that are conform to the very spirit of abolitionism as formulated by its proponents. The main version of fictionalism, by contrast, provides us with a recommendation to which abolitionists cannot consistently subscribe. This leaves us with only one revisionary solution to the now-what problem. (shrink)

This paper seeks to show how classical Chinese Daoist philosophy (道家) contributes to contemporary metaethics. Daoism offers an early form of moral error theory and provides unique suggestions for what one can do with a false discourse like morality. Recent error theorists have disagreed about whether they should conserve moral discourse (moral conservationism), retain it only as a useful fiction (revolutionary moral fictionalism), substitute it with a discourse concerned with subjective normative attitudes (moral substitutionism), or (...) abolish it altogether (assertive moral abolitionism). In Daoist texts, I argue, we find unique versions of abolitionism and fictionalism that go a long way to resolving debates between error theorists. They can do so because the motivation Daoists have for holding their metaethical views is primarily therapeutic. I argue Daoism offers a nonassertive kind of moral abolitionism and a reactionary form of moral fictionalism as means toward the achievement of tranquility and joy. (shrink)

This paper develops two novel views that help solve the ‘now what’ problem for moral error theorists concerning what they should do with morality once they accept it is systematically false. It does so by reconstructing aspects of the metaethical and metanormative reflections found in the Madhyamaka Buddhist, and in particular the Prāsaṅgika Madhyamaka Buddhist, tradition. It also aims to resolve the debate among contemporary scholars of Madhyamaka Buddhism concerning the precise metaethical status of its views, namely, whether Madhyamaka (...) Buddhism can count as a genuine moral skepticism. The paper argues that Mādhyamikas are indeed moral skeptics, and moral skeptics more in a ‘Pyrrhonian,’ or quietist, sense if one follows the Prāsaṅgika line of thinkers. Overall, the claim is that Prāsaṅgika Madhyamaka Buddhists treat morality and normativity more broadly as a source of suffering to be ultimately overcome for therapeutic reasons. They propose to do this by abolishing fully asserting genuine moral and normative beliefs while also occasionally passively and reactively pretending some normative judgments are true when it appears doing so would be salutary. These two approaches are called ‘nonassertive moral abolitionism’ and ‘reactionary moral fictionalism,’ respectively. They are developed and offered to contemporary error theorists willing to consider a non-normative and non-collectivist criterion for solving the ‘now what’ problem. (shrink)

Taking as its starting point that morality does not exist (moral error theory), this chapter tries to persuade the reader to eradicate it from her psyche as well (moral abolitionism). It is argued further that the most effective way to rid oneself (and society) of moralist attitudes would be to eliminate moralist vocabulary and manners of speaking and, indeed, to the greatest degree practicable, all normative vocabularies and manners of speaking. This is because moralism lies deep and (...) pervasively in the human psyche and hence requires a special effort to root it out. A particular problem is how to eradicate moralism from the abolitionist project itself. For the natural way to think about it is as advocating that we ought to be amoral or that being amoral would make this a better world. But these are themselves moralist ways of thinking. This chapter seeks to obviate this problem, as well as fill the void left by morality’s elimination, by defending a positive ethics of desire (desirism). (shrink)

Punishment involves the intentional infliction of harm and suffering. Both of the most prominent families of justifications of punishment – retributivism and consequentialism – face several moral concerns that are hard to overcome. Moreover, the effectiveness of current criminal punishment methods in ensuring society’s safety is seriously undermined by empirical research. Thus, it appears to be a moral imperative for a modern and humane society to seek alternative means of administering justice. The special issue of Diametros “The Abolition (...) of Punishment: Is a Non-Punitive Criminal Justice System Ethically Justified?” was brought into life precisely to give the authors a platform for such progressive inquiries. And it is now safe to say that this platform has been put to excellent use, since Valerij Zisman, Alexander Stachurski, Giorgia Brucato, Perica Jovchevski, Sofia M. I. Jeppsson, Stephen G. Morris, Benjamin Vilhauer, John Lemos, Saul Smilansky, Elizabeth Shaw, Mirko Farina, Andrea Lavazza and Sergei Levin have presented such thought-provoking texts that they are bound to set the stage for debate in the years to come. This article is an introduction to this special issue and to the authors’ papers. (shrink)

In death penalty debates, advocates on both sides have advanced a staggering number of arguments to defend their positions. Many of those arguments fail to support retaining or abolishing the death penalty, and often this is due to advocates pursuing a line of reasoning where the conclusion, even if correctly established, will not ultimately prove decisive. Many of these issues are also interconnected and shouldn’t be treated separately. The goal of this paper is to provide some clarity about which specific (...) issues really determine whether the institution of capital punishment is morally permissible. The issues can be broadly grouped into three categories: substantive; procedural (comparative); and procedural (noncomparative). Substantive debates regard the inherent moral status of the death penalty, while procedural debates regard how the death penalty is applied in practice, with two types of injustice that can result. Substantive issues have the potential to be the most decisive, for if the death penalty is inherently immoral there’s no need to even raise procedural questions. However, it appears difficult for either side to make a clearly compelling argument on substantive grounds. In regards to the procedural arguments, the concerns of noncomparative justice lead to stronger arguments than the comparative concerns, for the irrevocable nature of the death penalty can play a role in the former but not the later. Overall, abolitionists have a clear advantage in this debate, as they only have to make their case on one of these fronts, while supporters must defend themselves on all three fronts. (shrink)

Both liberals and feminists have long criticized the paternalistic approach to prostitution found in most jurisdictions in the U.S. In his recent book Prostitution and Liberalism, Peter de Marneffe defends just such an intervention, arguing that the demonstrated harmfulness of a life of prostitution justifies paternalistic policies aimed at reducing the number of women who are involved in it. Although de Marneffe does not endorse the prohibitionist approach typical in the U.S., he argues that the best reasons for alternative approaches (...) to the practice (including some forms of regulated legalization) are necessarily paternalistic. In my paper, I question de Marneffe’s contention that the strongest reasons for state intervention with regard to prostitution are paternalistic in nature. I argue that reasonable state action toward prostitution is best understood not as a paternalistic intervention to remedy some moral or epistemological failure on the part of prostitutes, but rather as an attempt to advance the interests of vulnerable parties more generally concerning what they reasonably desire but could not otherwise ensure. I further argue that such an approach might favor abolitionist over regulatory policies, depending upon how the vulnerable class is defined. (shrink)

Do non-human animals have an interest in sociopolitical freedom? Cochrane has recently taken up this important yet largely neglected quest ion. He argues that animal freedom is not a relevant moral concern in itself, because animals have a merely instrumental but not an intrinsic interest in freedom (Cochrane 2009a, 2012). This paper will argue that even if animals have a merely instrumental interest in freedom, animal freedom should nonetheless be an important goal for our relationships with animals. Drawing on (...) recent work on the value of freedom, it will be argued that freedom is non-specifically instrumentally valuable. Accordingly, freedom is a means to other goods, but often it is not possible to identify those goods in advance or aim for them directly. Some of the reasons that make freedom non-specifically valuable for human relationships, it will be argued, also apply to relationships between humans and animals. Amongst other implications, it will be shown how this argument provides a response to those who fear that stricter animal protection policies might undermine people’s freedom: A concern for freedom actually requires stricter protection policies rather than speak against them. (shrink)

Nathan Hanna has recently addressed a claim central to my 2013 article ‘Must Punishment Be Intended to Cause Suffering’ and to the second chapter of my 2016 book An Expressive Theory of Punishment: namely, that punishment need not involve an intention to cause suffering. -/- Hanna defends what he calls the ‘Aim To Harm Requirement’ (AHR), which he formulates as follows. AHR: ‘an agent punishes a subject only if the agent intends to harm the subject’ (Hanna 2017 p969). I’ll try (...) to show in this note that Hanna’s latest attempts to defend AHR fail. I’ll start by setting out my own view, drawing attention to one significant, but perhaps understandable, misstatement of Hanna’s. I’ll then discuss two alleged counter-examples that Hanna presents to my view, and show that they both fail in their own terms. I’ll also argue that, given assumptions that Hanna is willing to make a scenario closely related to one that Hanna presents counts against AHR. I’ll then discuss how significant it would be if these counter-examples were successful. My view is that it wouldn’t matter much, and that anyone attracted to abolitionism should agree. I’ll conclude with a brief discussion of Hart, which may be of interest to enthusiasts and Hart scholars. (shrink)

When a circular coin is rotated in depth, is there any sense in which it comes to resemble an ellipse? While this question is at the center of a rich and divided philosophical tradition (with some scholars answering affirmatively and some negatively), Morales et al. (2020, 2021) took an empirical approach, reporting 10 experiments whose results favor such perspectival similarity. Recently, Burge and Burge (2022) offered a vigorous critique of this work, objecting to its approach and conclusions on both philosophical (...) and empirical grounds. Here, we answer these objections on both fronts. We show that Burge and Burge’s critique rests on misunderstandings of Morales et al.’s claims; of the relation between the data and conclusions; and of the philosophical context in which the work appears. Specifically, Burge and Burge attribute to us a much stronger (and stranger) view than we hold, involving the introduction of “a new entity” located “in some intermediate position(s) between the distal shape and the retinal image.” We do not hold this view. Indeed, once properly understood, most of Burge and Burge’s objections favor Morales et al.’s claims rather than oppose them. Finally, we discuss several questions that remain unanswered, and reflect on a productive path forward on these issues of foundational scientific and philosophical interest. (shrink)

En el presente estudio participaron 270 estudiantes en dos muestras; la primera con alumnos de bachillerato, la segunda con alumnos universitarios, ambos del estado de Puebla, México. La investigación fue básicamente cuantitativa, sin embargo, el instrumento utilizado permitió obtener valiosa información cualitativa. El objetivo fue contrastar los resultados históricos de test con dilemas morales clásicos. Los participantes se enfrentaron al Dilema del tranvía, al Dilema de la pasarela y al Dilema de Sofía. Los resultados demostraron que es válida la categorización (...) en cuatro posturas morales básicas: utilitarismo, emotivismo, deontología y ética de la virtud. Y si bien se obtuvieron, en una primera instancia, resultados cuantitativos catalogados como mayormente utilitarios, lo cierto es que las creencias morales exhibidas en el estudio superan el dualismo utilitarismo-emotivismo de estudios previos consultados. In the present study, 270 students participated in two samples, the first with high school students, the second with university students, both from the state of Puebla. The research was quantitative, however, the instrument used allowed obtaining valuable qualitative information. The objective was to contrast the historical test results with classic moral dilemmas. Participants faced the Trolley Dilemma, Footbridge Dilemma and Sophia’s Dilemma. The results showed that the categorization in four basic moral positions is valid: utilitarianism, emotivism, deontology and virtue ethics. And although quantitative results cataloged as mostly utilitarian were obtained in the first instance, the truth is that the moral beliefs exhibited in the study surpass the utilitarianism-emotivism dualism of previous studies consulted. (shrink)

In this chapter, we discuss a selection of current views of the neural correlates of consciousness (NCC). We focus on the different predictions they make, in particular with respect to the role of prefrontal cortex (PFC) during visual experiences, which is an area of critical interest and some source of contention. Our discussion of these views focuses on the level of functional anatomy, rather than at the neuronal circuitry level. We take this approach because we currently understand more about experimental (...) evidence at this coarse level and because these results are appropriate for arbitrating between current theoretical frameworks. We discuss the Two-Visual-Systems Hypothesis (Milner & Goodale 1995; 2006), Local Recurrency (Lamme 2010; Lamme 2006), Higher Order (Lau 2008; Lau & Rosenthal 2011) and Global Workspace theories (Baars 1997; Baars 2005; Dehaene & Naccache 2001; Dehaene 2014). Despite the apparent stark differences between conscious and unconscious perceptual processing, available evidence suggests that their neural substrates must be largely shared. This indicates that the difference in neural activity between conscious and unconscious perceptual processing is likely to be subtle and highly specialized. We argue that current experimental evidence about the involvement of specific activity in prefrontal cortex supports the higher order neural theory of consciousness. In consequence, imaging techniques that focus only on marked differences between conscious and unconscious level of activity are likely to be insensitive to the relevant neural activity patterns that underlie conscious experiences. Finally, it follows from the evidence we discuss that the functional advantages of conscious over unconscious perceptual processing may be more limited than commonly thought. (shrink)

Our pains can be more or less intense, our mental imagery can be more or less vivid, our perceptual experiences can be more or less striking. These degrees of intensity of conscious experiences are all manifestations of a phenomenal property I call mental strength. In this article, I argue that mental strength is a domain-general phenomenal magnitude; in other words, it is a phenomenal quantity shared by all conscious experiences that explains their degree of felt intensity. Mental strength has been (...) largely overlooked in favor of mental states’ type, representational contents, domain-specific phenomenology, or processes such as attention. Considering mental strength in our reflections about the mind illuminates debates about the relation of representational contents and phenomenal character, and it also helps address questions about the structure and functions of consciousness. Mental strength provides a unifying construct to model what is shared in the phenomenology of different types of conscious experiences. (shrink)

Arguably the most foundational principle in perception research is that our experience of the world goes beyond the retinal image; we perceive the distal environment itself, not the proximal stimulation it causes. Shape may be the paradigm case of such “unconscious inference”: When a coin is rotated in depth, we infer the circular object it truly is, discarding the perspectival ellipse projected on our eyes. But is this really the fate of such perspectival shapes? Or does a tilted coin retain (...) an elliptical appearance even when we know it’s circular? This question has generated heated debate from Locke and Hume to the present; but whereas extant arguments rely primarily on introspection, this problem is also open to empirical test. If tilted coins bear a representational similarity to elliptical objects, then a circular coin should, when rotated, impair search for a distal ellipse. Here, nine experiments demonstrate that this is so, suggesting that perspectival shapes persist in the mind far longer than traditionally assumed. Subjects saw search arrays of three-dimensional “coins,” and simply had to locate a distally elliptical coin. Surprisingly, rotated circular coins slowed search for elliptical targets, even when subjects clearly knew the rotated coins were circular. This pattern arose with static and dynamic cues, couldn’t be explained by strategic responding or unfamiliarity, generalized across shape classes, and occurred even with sustained viewing. Finally, these effects extended beyond artificial displays to real-world objects viewed in naturalistic, full-cue conditions. We conclude that objects have a remarkably persistent dual character: their objective shape “out there,” and their perspectival shape “from here.”. (shrink)

Introspection is a fundamental part of our mental lives. Nevertheless, its reliability and its underlying cognitive architecture have been widely disputed. Here, I propose a principled way to model introspection. By using time-tested principles from signal detection theory (SDT) and extrapolating them from perception to introspection, I offer a new framework for an introspective signal detection theory (iSDT). In SDT, the reliability of perceptual judgments is a function of the strength of an internal perceptual response (signal- to-noise ratio) which is, (...) to a large extent, driven by the intensity of the stimulus. In parallel to perception, iSDT models the reliability of introspective judgments as a function of the strength of an internal introspective response (signal-to-noise ratio) which is, to a large extent, driven by the intensity of conscious experiences. Thus, by modelling introspection after perception, iSDT can calibrate introspection’s reliability across a whole range of contexts. iSDT offers a novel, illuminating way of thinking about introspection and the cognitive processes that support it. (shrink)

In this paper I argue that many scholars involved in the contemporary free will debates have underappreciated the philosophical appeal of agent causation because the resources of contemporary emergentism have not been adequately introduced into the discussion. Whereas I agree that agent causation’s main problem has to do with its intelligibility, particularly with respect to the issue of how substances can be causally relevant, I argue that the notion of substance causation can be clearly articulated from an emergentist framework. According (...) to my proposal, a free agent is _a causally powerful substance that emerges in an anomic way from her constitutive mental events_, downwardly constraining, selecting and, in this way, having control on them. As we shall see, this particular concept of agent causation not only makes sense of the deep insight behind agent libertarianism, but it also provides us with the resources to solve some of the main objections that have been raised against it. It is true that here I cannot develop a complete defense of the evidential credentials of emergentism. Still, even if the considerations that follow do not serve to convince detractors of agent causal libertarian accounts of free will, they do suggest that libertarian agent causation is more promising than is typically acknowledged. (shrink)

Darwin’s theory is often illustrated with depictions of different finch beaks or with lined-up skeletons displaying subtle bone-structure changes throughout evolutionary history. In The Deep Histor...

Metacognition is the capacity to evaluate the success of one's own cognitive processes in various domains; for example, memory and perception. It remains controversial whether metacognition relies on a domain-general resource that is applied to different tasks or if self-evaluative processes are domain specific. Here, we investigated this issue directly by examining the neural substrates engaged when metacognitive judgments were made by human participants of both sexes during perceptual and memory tasks matched for stimulus and performance characteristics. By comparing patterns (...) of fMRI activity while subjects evaluated their performance, we revealed both domain-specific and domain-general metacognitive representations. Multivoxel activity patterns in anterior prefrontal cortex predicted levels of confidence in a domain-specific fashion, whereas domain-general signals predicting confidence and accuracy were found in a widespread network in the frontal and posterior midline. The demonstration of domain-specific metacognitive representations suggests the presence of a content-rich mechanism available to introspection and cognitive control. (shrink)

Studying the neural correlates of conscious awareness depends on a reliable comparison between activations associated with awareness and unawareness. One particularly difficult confound to remove is task performance capacity, i.e. the difference in performance between the conditions of interest. While ideally task performance capacity should be matched across different conditions, this is difficult to achieve experimentally. However, differences in performance could theoretically be corrected for mathematically. One such proposal is found in a recent paper by Lamy, Salti and Bar-Haim [Lamy (...) D, Salti M, Bar-Haim Y. Neural correlates of subjective awareness and unconscious processing: an ERP study. J Cognitive Neurosci 2009,21:1435-46], who put forward a corrective method for an electroencephalography experiment. We argue that their analysis is essentially grounded in a version of High Threshold Theory, which has been shown to be inferior in general to Signal Detection Theory. We show through a series of computer simulations that their correction method only partially removes the influence of perfor- mance capacity, which can yield misleading results. We present a mathematical correction method based on Signal Detection Theory that is theoretically capable of removing performance capacity confounds. We discuss the limitations of mathemati- cally correcting for performance capacity confounds in imaging studies and its impact for theories about consciousness. (shrink)

Definiciones de epistemología hay muchas, al igual que clases y estilos. Sin embargo, más allá de esta diversidad, es necesario contar con una definición básica que guíe nuestra comprensión del tema. Dos serán las preguntas que nos ayuden a ello en este artículo: a) ¿qué es la epistemología? y b) ¿para qué le sirve al científico?

Consciousness and confidence seem intimately related. Accordingly, some researchers use confidence ratings as a measure of, or proxy for, consciousness. Rosenthal discusses the potential connections between the two, and rejects confidence as a valid measure of consciousness. He argues that there are better alternatives to get at conscious experiences such as direct subjective reports of awareness (i.e. subjects’ reports of perceiving something or of the degree of visibility of a stimulus). In this chapter, we offer a different perspective. Confidence ratings (...) in general, and metacognitive measures in particular, may offer important advantages over subjective ratings. The arguments we offer here are supported by empirical, practical and socio-strategic considerations. However, we do not suggest consciousness and confidence are interchangeable. We recognize the limitations of confidence ratings in some experimental designs and for some research questions. Nevertheless, we also address a potential conceptual link between consciousness and confidence that stems from Rosenthal’s very own work on mental quality space theory. (shrink)

To find the neural substrates of consciousness, researchers compare subjects’ neural activity when they are aware of stimuli against neural activity when they are not aware. Ideally, to guarantee that the neural substrates of consciousness—and nothing but the neural substrates of consciousness—are isolated, the only difference between these two contrast conditions should be conscious awareness. Nevertheless, in practice, it is quite challenging to eliminate confounds and irrelevant differences between conscious and unconscious conditions. In particular, there is an often-neglected confound that (...) is crucial to eliminate from neuroimaging studies: task performance. Unless subjects’ task performance is matched (and hence perceptual signal processing is matched), researchers risk finding the neural correlates of perception, rather than conscious perception. Here, we discuss the theoretical motivations for the performance matching framework and review empirical demonstrations of, and theoretical inferences derived from, obtaining differences in consciousness while controlling for task performance. We summarize signal detection theoretic modeling frameworks that explain how it is that we can derive performance-matched differences in consciousness without the effect being trivially driven by differences in criterion setting, and also provide principles for designing experimental paradigms that yield performance-matched differences in awareness. Finally, we address potential technical and theoretical issues that stem from matching performance across conditions of awareness, and we introduce the notion of “triangulation” for designing comprehensive experimental sets that can better reveal the neural substrates of consciousness. (shrink)

This work proposes that pain meets the requirements of being characterized as a secondary quality, as it covers, like a color, a determined extension. The argument seeks to establish a literal pain-color analogy through an inquiry into the intensity and location of the pain. From the classic intensity/location relationship reported by patients with acute appendicitis, three degrees of pain are distinguished: mild, moderate, and severe. The objective is only achieved by examining the Body’s extensional determinations (primary quality) insofar as each (...) of these degrees of pain covers three particular measures. Once these three measures have been explored according to the perforation process (tissue damage), the work ends by identifying pain as a transcendent moment. (shrink)

When visual attention is directed away from a stimulus, neural processing is weak and strength and precision of sensory data decreases. From a computational perspective, in such situations observers should give more weight to prior expectations in order to behave optimally during a discrimination task. Here we test a signal detection theoretic model that counter-intuitively predicts subjects will do just the opposite in a discrimination task with two stimuli, one attended and one unattended: when subjects are probed to discriminate the (...) unattended stimulus, they rely less on prior information about the probed stimulus’ identity. The model is in part inspired by recent findings that attention reduces trial-by-trial variability of the neuronal population response and that they use a common criterion for attended and unattended trials. In five different visual discrimination experiments, when attention was directed away from the target stimulus, subjects did not adjust their response bias in reaction to a change in stimulus presentation frequency despite being fully informed and despite the presence of performance feedback and monetary and social incentives. This indicates that subjects did not rely more on the priors under conditions of inattention as would be predicted by a Bayes-optimal observer model. These results inform and constrain future models of Bayesian inference in the human brain. (shrink)

I present here a case against the evidentialist approach that claims that in so far as our interests are epistemic what should guide our belief formation and revision is always a strict adherence to the available evidence. I go on to make the stronger claim that some beliefs based on admittedly “insufficient” evidence may exhibit epistemic virtue. I propose that we consider a form of courage to be an intellectual or epistemic virtue. It is through this notion of courage that (...) we can see a weakness in the evidentialist position. Adopting a doxastically courageous approach allows us to acknowledge the role that evidence has in epistemic justification and its connection with promoting epistemic value, but it avoids the narrowness of an evidentialist position. The epistemically courageous agent is not one who disregards the evidence entirely, but she also realizes that taking risks will not necessarily keep her from her epistemic goals. Believing something in the face of insufficient evidence is not always an epistemic vice to be avoided, and the agent that recognizes this is better off for it. (shrink)

A recent fMRI study by Webb et al. (Cortical networks involved in visual awareness independent of visual attention, Proc Natl Acad Sci U S A 2016;113:13923–28) proposes a new method for finding the neural correlates of awareness by matching atten- tion across awareness conditions. The experimental design, however, seems at odds with known features of attention. We highlight logical and methodological points that are critical when trying to disentangle attention and awareness.

Para favorecer la interacción disciplinar y recuperar la dimensión práctica del conocimiento matemático en la escuela secundaria, Yves Chevallard plantea la necesidad de introducir en los programas de estudio la matemática mixta. La matemática mixta, cuyo apogeo tuvo lugar en Europa entre los siglos XVI y XVIII, se propone el abordaje de problemas surgidos por fuera de la propia matemática valiéndose de nociones mecánicas -como la de centro de gravedad y fuerza centrífuga- y del empleo de variados instrumentos para realizar (...) las construcciones requeridas. En este trabajo consideramos a la matemática mixta en la cultura matemática de la segunda mitad del siglo XVII y, en dicho contexto, presentamos dos casos de la práctica matemática de G. W. Leibniz en los que la investigación matemática involucra el diseño de máquinas. La consideración de tales casos permite situar a la matemática mixta, siguiendo la terminología de Ian Hacking, en un terreno medio entre representar e intervenir. El terreno medio entre representar e intervenir es un valle fértil donde la matemática aporta a, y se nutre de, una multiplicidad de otros dominios. También es una vía de acceso para historizar el conocimiento matemático, destacando las condiciones materiales para su desarrollo y el importante rol de los problemas. Palabras clave: Práctica matemática, Resolución de problemas, Siglo XVII, Máquinas, Cultura material. (shrink)

Counterpossibles, counterfactuals conditional with impossible antecedents, are notoriously contested; while the standard view makes them trivially true, some authors argue that they can be non-trivially true. In this paper, I examine the use of counterfactuals in the context of games, and argue that there is a case to be made for their non-triviality in a restricted sense. In particular, I examine the case of retro problems in chess, where it can happen that one is tasked with evaluating counterfactuals about illegal (...) positions. If we understand illegality as a type of restricted impossibility, those counterfactuals are non-trivial counterpossibles. I suggest that their non-triviality stems from their role in practices of rule coordination and revision, and suggest that this model could be generalized to counterpossibles in different domains. I then compare the approach to the accounts of Vetter 2016 and Locke 2019. (shrink)

In this paper, I reject that animal reasoning, negation in particular, necessarily involves the representation of absences, as suggested by Bermúdez (2003, 2006, 2007), since this would still work as a logical negation (unavailable for non-linguistic creatures). False belief, pretense, and communication experiments show that non-human animals (at least some primates) have difficulties representing absent entities or properties. I offer an alternative account resorting to the sub-symbolic similarity judgments proposed by Vigo & Allen (2009) and expectations: animal proto-negation takes place (...) through the incompatibility between an expected and the actual representation. Finally, I propose that the expectation paradigm be extrapolated to other experi-ments in cognitive psychology (both with pre-linguistic children and animals) in order to design fair experiments that test other minds considering their true abilities. (shrink)

The book intends to interpret how different religions articulate their territories and manage the relationship with other religions, understanding systems and multiple everyday spaces, in a dynamic that is not only a component of contemporary reality, but is central to living it. The underlying thesis is that religion is the great geopolitical issue of our time, but an interpretation is only possible in terms of religious plurality and how ideas, symbolism, subjectivities and practices are incorporated in the daily life of (...) those who share the religious times and spaces, producing territorial identities and imaginary concrete cartographies as world projects. The volume has articles that focus on the religious space being gestated, expanded, contracted, celebrated or represented as a foundation for common life, as well as inter-religious conflicts arising in a world of diverse and differential coexistence. It is not a debate about classical geopolitics, but how geopolitical relations cross cultural-religious experience. (shrink)

Perception is our primary means of accessing the external world. What is the nature of this core mental process? Although this question is at the center of scientific research on perception, it has also long been explored by philosophers, who ask fundamental questions about our capacity to perceive: Do our different senses represent the world in commensurable ways? How much of our environment can we be aware of at one time? Which aspects of perception are ‘objective’, and which ‘subjective’? What (...) properties count as perceptual in the first place? Although these parallel research programs typically proceed independently in contemporary scholarship, previous eras recognized more active collaboration and interaction across philosophical and scientific approaches to perception. Here, we review an emerging research focus that has begun to reunite these approaches, by putting several long-standing philosophical questions to empirical test. Unlike more general sources of philosophical inspiration, the work described here draws a direct line from a prominent philosophical conjecture or thought experiment about perception to a key test of that question in the laboratory—such that the relevant experimental work would not (and even could not) have proceeded as it did without the preceding philosophical discussion. Finally, we explore themes arising from these successful interactions, and point to further philosophical questions that might be amenable to empirical approaches. (shrink)

Whether the prefrontal cortex is part of the neural substrates of consciousness is currently debated. Against prefrontal theories of consciousness, many have argued that neural activity in the prefrontal cortex does not correlate with consciousness but with subjective reports. We defend prefrontal theories of consciousness against this argument. We surmise that the requirement for reports is not a satisfying explanation of the difference in neural activity between conscious and unconscious trials, and that prefrontal theories of consciousness come out of this (...) debate unscathed. (shrink)

Colombian literature of the nineteenth century captures the emerging process of the new nation and shows the ethical changes needed for the formation of a new country. By using the Colombian novel and poetry produced in the nineteenth-century, this paper will show how these are unfolded in practical effects of the works, drawing on the authors’ desire to influence with their work the ethical and political progress of the country, their society and the life of citizens, and to contribute to (...) the foundation of the modern state in Colombia through a citizen ethics proposed in the texts. Additionally, this paper stresses the literary effort of reappraising the national moral and political situation, of confronting this with the past and, accordingly, of assessing the current situation. -/- La literatura colombiana del siglo XIX captura el proceso de la emergente nación e indica los cambios éticos necesarios para la conformación de un nuevo país. Recurriendo a la novela y la poesía colombiana del siglo XIX, se evidenciará cómo se despliega en estas efectos prácticos de las obras, bajo el anhelo del autor de incidir con sus letras en el progreso ético y político del país, la sociedad y la vida de los ciudadanos, con la fundación del Estado Moderno en Colombia a través de una ética ciudadana propuesta en los textos. Igualmente, se resalta el empeño literario de revaluar la situación moral y política nacional, confrontarla respecto al pasado y evaluar la actualidad conforme a ella. (shrink)

This paper poses an original puzzle about the relationship between causation and moral responsibility called The Moral Difference Puzzle. Using the puzzle, the paper argues for three related ideas: (1) the existence of a new sort of moral luck; (2) an intractable conflict between the causal concepts used in moral assessment; and (3) inability of leading theories of causation to capture the sorts of causal differences that matter for moral evaluation of agents’ causal contributions to (...) outcomes. (shrink)

Many philosophical discussions hinge on the concept of knowability. For example, there is a blooming literature on the so-called paradox of knowability. How to understand this notion, however? In this paper, we examine several approaches to the notion: the naive approach to take knowability as the possibility to know, the counterfactual approach endorsed by Edgington (1985) and Schlöder (2019) , approaches based on the notion of a capacity or ability to know (Fara 2010, Humphreys 2011), and finally, approaches that make (...) use of the resources of dynamic epistemic logic (van Benthem 2004, Holliday 2017). (shrink)