There has recently been much interest in the role of attention in controlling action. The role has been mischaracterized as an element in necessary and sufficient conditions on agential control. In this paper I attempt a new characterization of the role. I argue that we need to understand attentional control in order to fully understand agential control. To fully understand agential control we must understand paradigm exercises of agential control. Three important accounts of agential control—intentional, reflective, and goal-represented control—do not (...) fully explain such exercises. I argue that understanding them requires understanding how deployments of visual attention implement flexible occurrent control, or a capacity to flexibly adjust the degree of control that individuals exercise over their actions. While such deployments of attention are neither necessary nor sufficient for exercising agential control, they constitute an attentional skill for controlling action, understanding which is central to fully understanding agential control. We can appreciate its centrality if we appreciate that this attentional skill for controlling action is plausibly crucial to acting non-negligently. (shrink)

Description Logics (DLs) are a family of well-known terminological knowledge representation formalisms in modern semantics-based systems. This research focuses on analysing how our developed Occurrence Logic (OccL) can conceptually and logically support the development of a description logic. OccL is integrated into the alternative theory of natural language syntax in `Deviational Syntactic Structures' under the label `EFA(X)3' (or the third version of Epi-Formal Analysis in Syntax, EFA(X), which is a radical linguistic theory). From the logical point of view, OccL is (...) a formal logic that mainly deals with the occurrences of symbols as well as with their priorities within linguistic descriptions, i.e. natural language syntax, semantics and phonology. In this article---based on our OccL-based definitions of the concepts of `strong implication' and `occurrence value' as well as of the logical concept `identical occurrence constructor (IDOC)' that is the most fundamental logical concept in our formalism---we will model Occurrence Description Logic ($\mathcal{ODL}$). Accordingly, we will formally-logically analyse `occurrence(s) of symbol(s)' within descriptions of the world in $\mathcal{ODL}$. In addition, we will analyse and assess the logical concepts of `occurrence' and `occurrence priority' in $\mathcal{ODL}$. This research can make a strong logical background for our future research in the development of a Modal Occurrence Description Logic. (shrink)

Arguing first that the best way to understand what a continuant is is as something that primarily has its properties at a time rather than atemporally, the paper then defends the idea that there are occurrent continuants. These are things that were, are, or will be happening—like the ongoing process of someone reading or my writing this paper, for instance. A recently popular philosophical view of process is as something that is referred to with mass nouns and not count nouns. (...) This has mistakenly encouraged the view that the only way to think of process is as the stuff of events, and has obscured the possibility of thinking of processes as individual continuants. (shrink)

What is it for an event not to occur? This is an urgent, yet under explored, question for counterfactual analyses of causation quite generally. In this paper I take a lead from Lewis in identifying two different possible standards of non-occurrence that we might adopt and I argue that we need to apply them asymmetrically: one standard for the cause, another for the effect. This is a surprising result. I then offer a contextualist refinement of the Lewis approach in light (...) of initial problems, and discuss how the asymmetry remained hidden until now. I then relate the non-occurrence problem to issues of transitivity and proportionality in causation, before showing that a parallel problem exists for contrastivist and interventionist approaches to causation too. (shrink)

The principle of compositionality requires that the meaning of a complex expression remains the same after substitution of synonymous expressions. Alleged counterexamples to compositionality seem to force a theoretical choice: either apparent synonyms are not synonyms or synonyms do not syntactically occur where they appear to occur. Some theorists have instead looked to Frege’s doctrine of “reference shift” according to which the meaning of an expression is sensitive to its linguistic context. This doctrine is alleged to retain the relevant claims (...) about synonymy and substitution while respecting the compositionality principle. Thus, Salmon (Philos Rev 115(4):415, 2006) and Glanzberg and King (Philosophers’ Imprint 20(2):1–29, 2020) offer occurrence-based accounts of variable binding, and Pagin and Westerståhl (Linguist Philos 33(5):381–415, 2010c) argue that an occurrence-based semantics delivers a compositional account of quotation. Our thesis is this: the occurrence-based strategies resolve the apparent failures of substitutivity in the same general way as the standard expression-based semantics do. So it is a myth that a Frege-inspired occurrence-based semantics affords a genuine alternative strategy. (shrink)

It has been contended that an event as a whole does not occur but, rather, is only occurring when any one of its temporal parts occurs1 I shall consider here the mereological implications of drawing a distinction between the time of an event’s occurrence- its duration- and the times of its occurring- the duration of any one of its proper temporal parts. In particular, I intend to see whether it allows one to avoid having co-located events in one’s ontology.

Corcoran, John. 2005. Meanings of word: type-occurrence-token. Bulletin of Symbolic Logic 11(2005) 117. -/- Once we are aware of the various senses of ‘word’, we realize that self-referential statements use ambiguous sentences. If a statement is made using the sentence ‘this is a pronoun’, is the speaker referring to an interpreted string, a string-type, a string-occurrence, a string-token, or what? The listeners can wonder “this what?”. -/- John Corcoran, Meanings of word: type-occurrence-token Philosophy, University at Buffalo, Buffalo, NY 14260-4150 E-mail: (...) corcoran@buffalo.edu The four-letter written-English expression ‘word’, which plays important roles in applications and expositions of logic and philosophy of logic, is ambiguous (multisense, or polysemic) in that it has multiple normal meanings (senses, or definitions). Several of its meanings are vague (imprecise, or indefinite) in that they admit of borderline (marginal, or fringe) cases. This paper juxtaposes, distinguishes, and analyses several senses of ‘word’ focusing on a constellation of senses analogous to constellations of senses of other expression words such as ‘expression’, ‘symbol’, ‘character’, ‘letter’, ‘term’, ‘phrase’, ‘formula’, ‘sentence’, ‘derivation’, ‘paragraph’, and ‘discourse’. Consider, e.g., the word ‘letter’. In one sense there are exactly twenty-six letters (letter-types or ideal letters) in the English alphabet and there are exactly four letters in the word ‘letter’. In another sense, there are exactly six letters (letter-repetitions or letter-occurrences) in the word-type ‘letter’. In yet another sense, every new inscription (act of writing or printing) of ‘letter’ brings into existence six new letters (letter-tokens or ink-letters) and one new word that had not previously existed. The number of letter-occurrences (occurrences of a letter-type) in a given word-type is the same as the number of letter-tokens (tokens of a letter-type) in a single token of the given word. Many logicians fail to distinguish “token” from “occurrence” and a few actually confuse the two concepts. Epistemological and ontological problems concerning word-types, word-occurrences, and word-tokens are described in philosophically neutral terms. This paper presents a theoretical framework of concepts and principles concerning logicography, including use of English in logic. The framework is applied to analytical exposition and critical evaluation of classic passages in the works of philosophers and logicians including Boole, Peirce, Frege, Russell, Tarski, Church and Quine. This paper is intended as a philosophical sequel to Corcoran et al. “String Theory”, Journal of Symbolic Logic 39(1974) 625-637. https://www.academia.edu/s/cdfa6c854e?source=link -/- . (shrink)

This project aims to develop a predictive system capable of identifying crime types and predicting their occurrences based on historical crime data. The system uses advanced machine learning techniques to analyze factors such as geographic location, time, and other socio-economic variables, enabling authorities to better understand crime patterns and trends. By training models on vast datasets of past criminal activities, the system predicts not only the likely occurrence of specific crime types but also identifies high-risk locations and times, empowering (...) law enforcement to allocate resources more effectively and proactively prevent crime. Various machine learning algorithms, including Decision Trees, Random Forests, and Support Vector Machines (SVM), are employed to ensure accuracy and robustness. The system's predictions can significantly enhance crime management and law enforcement strategies by offering insights into crime prevention and mitigation efforts. This approach facilitates informed decision-making and fosters safer communities by providing accurate forecasts based on data-driven insights. The project underscores the potential of machine learning in public safety and law enforcement, transforming crime prediction and management from reactive to proactive. (shrink)

Processes are occurrents that were, are, or will be happening. They endure or they perdure, i.e. they are either “fully” present at every time they happen, or they rather have temporal parts. According to Stout (2016), they endure. His argument assumes that processes may change. Then, Stout argues that, if something changes, it endures. As I show, Stout’s Argument misses its target. In particular, it makes use of a notion of change that is either intuitive but illegitimate or technical but (...) question-begging. (shrink)

The paper investigates the link between the theory of modal occurrents (where individuals are allowed to stretch across possible worlds) and Lewis’s counterpart theory (where all individuals are world-bound but have counterparts in other worlds). First I show how to interpret modal talk extensionally within the theory of modal occurrents. Then I show that the assumption that worlds be pairwise discrete is all that is needed to reconstruct the bulk of counterpart theory (i.e., to define the concept of a counterpart (...) and to derive the standard postulates governing that concept) in terms of the theory of modal occurrents. Finally, I argue that this reconstruction allows us to view the indeterminacy of our modal intuitions as being part and parcel with the indeterminacy of our criteria for individuating modal occurrents, and that this indeterminacy is naturally explained in terms of linguistic (as opposed to ontic) vagueness. (shrink)

This paper defends the possibility of admitting occurrents in a presentist ontology. Two ways of doing so are proposed, the first one involves Meinongian presentism. By using the notion of non-existent object and coherently modifying some mereological principle, it is argued, the presentist can allow for occurrents. The second proposal involves ex-concrete objects. Ex-concrete objects, i.e. objects that are contingently not concrete, have been used by Linsky and Zalta, 431-458, 1994), Williamson in the modal metaphysics debate, by Orilia, 589-607, 2016) (...) in the presentism-eternalism debate, and by Longenecker, 5091-5111, 2018) in the debate about material constitution. I argue that, just by admitting ex-concrete objects, it is possible to have occurrents even for the presentist. Of course, in order to do so we must modify our definitions of occurrent and continuant. Nevertheless, I argue that my theory is metaphysically sound, at least for the presentist persuaded by the intuitive claim that there are occurrents, which otherwise she must reject. (shrink)

This paper has a dual character, combining a philosophical ontological exploration with a conceptual modeling approach in systems and software engineering. Such duality is already practiced in software engineering, in which the current dominant modeling thesis is object orientation. This work embraces an anti-thesis that centers solely on the process rather than emphasizing the object. The approach is called occurrence-only modeling, in which an occurrence means an event or process where a process is defined as an orchestrated net of events (...) that form a semantical whole. In contrast to object orientation, in this occurrence-only modeling objects are nothing more than long events. We apply this paradigm to (1) a UML/BPMN inventory system in simulation engineering and (2) an event-based system that represents medical occurrences that occur on a timeline. The aim of such a venture is to enhance the field of conceptual modeling by adding yet a new alternative methodology and clarifying differences among approaches. Conceptual modeling’s importance has been recognized in many research areas. An active research community in simulation engineering demonstrates the growing interest in conceptual modeling. In the clinical domains, temporal information elucidates the occurrence of medical events (e.g., visits, laboratory tests). These applications give an opportunity to propose a new approach that includes (a) a Stoic ontology that has two types of being, existence and subsistence; (b) Thinging machines that limit activities to five generic actions; and (c) Lupascian logic, which handles negative events. With such a study, we aim to substantiate the assertion that the “occurrence only” approach is a genuine philosophical base for conceptual modeling. The results in this paper seem to support such a claim. (shrink)

During the microscopic anatomical study of a fresh water siluridfish, Wallago attu,a new trematode species Opisthorchis varunai was recorded from the gallbladder. The fish was collected from the Varuna River in Varanasi. The newly reported species has been described in detail, discussed and compared with other species of the genus Opisthorchis. It has elongated spinose body, bluntly pointed at anterior and posterior extremities, entire ovary, ventral sucker pre-equatorial, unlobed testes and presence of pre-pharynx. It has been distinguished by other species (...) through the absence of a crown of spines around the excretory pore. (shrink)

Rhinoceros beetle (Xylotrupes taprobanes ganesha Silvestre, 2003) recently recorded from Nilgiri hills,Western Ghats.

In pedestrian detection, occlusions are typically treated as an unstructured source of noise and explicit models have lagged behind those for object appearance, which will result in degradation of detection performance. In this paper, a hierarchical co-occurrence model is proposed to enhance the semantic representation of a pedestrian. In our proposed hierarchical model, a latent SVM structure is employed to model the spatial co-occurrence relations among the parent–child pairs of nodes as hidden variables for handling the partial occlusions. Moreover, the (...) visibility statuses of the pedestrian can be generated by learning co-occurrence relations from the positive training data with large numbers of synthetically occluded instances. Finally, based on the proposed hierarchical co-occurrence model, a pedestrian detection algorithm is implemented to incorporate visibility statuses by means of a Random Forest ensemble. The experimental results on three public datasets demonstrate the log-average miss rate of the proposed algorithm has 5% improvement for pedestrians with partial occlusions compared with the state-of-the-arts. (shrink)

Existence as reflected in natural language is not a univocal notion, but divides into different modes of being, such as existence (as, roughly, endurance) and occurrence. One aim of the paper is to distinguish sharply between abstract artifacts and non-existent objects (e.g., plans vs. planned events that fail to occur); another is to argue for validity as a mode of being distinct from existence, as well as for corresponding distinctions among non-being.

Due to the COVID-19 outbreak, education was interrupted. To continue offering high-quality education led to a dramatic transition away from face-to-face instruction and to blended learning. However, modular distance learning, as one of the adaptable learning modes, was chosen by most parents. Hence, this study seeks to determine the role of parents in the effectiveness of modular distance learning during the COVID-19 pandemic era, ascertain whether there is a relationship between the parents’ roles and their backgrounds, determine whether there is (...) a relationship between the parents’ backgrounds and the children’s academic performance and determine whether the child’s educational performance was related to the role of the parents. A survey questionnaire was used to acquire information on the parents’ profiles and the role they played or did not play. Mean, frequency count, and Spearman correlation were used to analyze the data. Results showed a relationship between parents’ profiles and roles in their child’s academic achievement. The children’s academic performance in modular distance learning is boosted, mainly if the parents work and earn a higher income. Modular distance learning is effective when parents act as friendly teachers and motivators for their children and are employed in either public or private agencies. -/- . (shrink)

The debate on culture clash necessitates a theoretical framework, and three perspectives that merit attention are homogenization, polarization, and hybridization theories. These intersecting paths lead to the hypothesis that all civilizations could assimilate into the Western model as it is currently conceived. Culture clash is approached from multiple angles due to the widely held belief that rejecting culturally novel concepts is unethical. However, imposing new rules and customs will inevitably encounter innate resistance, as evidenced by numerous examples. The exchange of (...) behavioral models does exist, with one of globalization's main tenets being the universality of values – including the uprooting of what we refer to as primitive manners. Nevertheless, anthropology and cultural research have witnessed intergenerational and long-term survival of elements that contemporary civilization believed it had overcome or at least suppressed deep within the subconscious mind. This article will offer an essayistic approach to certain forms of culture clash. -/- . (shrink)

From the perspectives of early warning and identification of risk, risk quantification and analysis, also as risk management, we propose recommendation, which includes analysis of citizen behavior in panic, cooperation of the institutions in Romania. The whole analysis will be performed from a perspective of the field of economic cybernetics. The 2019-nCoV coronavirus epidemic started in China's Wuhan city, which has spread throughout the country and subsequently, in a very short period of time, in several states, being viewed as a (...) global contagion effect that causes great concern. As the virus gets closer to Romania, it becomes worrying and citizens are already panicking. Therefore, in this article we will analyze, according to public data, what is the current situation and how well Romania is prepared to manage the risks arising from the confirmation of COVID-19 in the country and how the behavior of citizens in a state of panic is influenced. In addition, we analysed the medical system from Romania from the point of view of the analysis of the management of the viable system, in the situation of pandemic crisis the medical system being one of the sensitive points of any system. (shrink)

ABSTRACT Act-based theories of content hold that propositions are identical to acts of predication that we perform in thought and talk. To undergo an occurrent thought with a particular content is just to perform the act of predication that individuates that content. But identifying the content of a thought with the performance of an act of predication makes it difficult to explain the intentionality of bouletic mental activity, like wanting and desiring. In this paper, I argue that this difficulty is (...) insurmountable: the contents of occurrent desires cannot be determined by acts of predication. (shrink)

Here, I lay the foundations of a high-level ontology of particulars whose structuring principles differ radically from the 'continuant' vs. 'occurrent' distinction traditionally adopted in applied ontology. These principles are derived from a new analysis of the ontology of “occurring” or “happening” entities. Firstly, my analysis integrates recent work on the ontology of processes, which brings them closer to objects in their mode of existence and persistence by assimilating them to continuant particulars. Secondly, my analysis distinguishes clearly between processes and (...) events, in order to make the latter abstract objects of thought (alongside propositions). Lastly, I open my ontological inventory to properties and facts, the existence of which is commonly admitted. By giving specific roles to these primitives, the framework allows one to account for static and dynamic aspects of the physical world and for the way that subjects conceive its history: facts account for the life of substances (physical objects and processes), whereas events enable cognitive subjects to account for the life story of substances. (shrink)

Computed tomography (CT) films are used to construct cross-sectional pictures of a particular region of the body by using many x-ray readings that were obtained at various angles. There is a general agreement in the medical community at this time that chest CT is the most accurate approach for identifying COVID-19 disease. It was demonstrated that chest CT had a higher sensitivity than reverse transcription polymerase chain reaction (RT-PCR) for the detection of COVID-19 illness. This article presents gray-level co-occurrence matrix (...) (GLCM) texture feature extraction and convolutional neural network (CNN)-enabled optimized diagnostic model for COVID-19 detection. In this diagnostic model, CT scan images of patients are given as input. Firstly, GLCM algorithm is used to extract texture features from the CT scan images. This feature extraction helps in achieving higher classification accuracy. Classification is performed using CNN. It achieves higher accuracy than the k-nearest neighbors (KNN) algorithm and multi-layer preceptor (MLP). The accuracy of GLCM based CNN is 99%, F1 score is 99% and the recall rate is also 98%. CNN has achieved better results than MLP and KNN algorithms for COVID-19 detection. (shrink)

Grenon and Smith (2004) propose a framework for the ontology of things in space and time involving and invoking the distinction between continuants and occurrents, which has become a key element of Basic Formal Ontology (BFO). The terminology of SNAP (from “snapshot:” state of a continuant at a time) and SPAN (how an occurrent develops over an interval or timespan) occurs in that paper’s title. While any commonsense ontology will have a place for both continuants and occurrents, there is much (...) room for philosophical debate on whether one of them is more basic than the other, or can be reduced to the other, or whether they are equally fundamental, or whether they are two different perspectives on the same reality. Grenon and Smith opt for the last of these. They call the accounts of continuants (SNAP) and occurrents (SPAN) both “ontologies.” They do not have a single ontology of all that is in space and time. This dialog throws a few of the common arguments around a bit and comes to no sure conclusion. But one of the characters bears a faint resemblance to a certain Buffalonian philosopher. (shrink)

Are occurrent states of forgetting literal experiences of absences? I situate this question within the debate on mental time travel (MTT) to understand whether these states can be explained as literal experiences of absent episodic memories. To frame my argument, I combine Barkasi and Rosen’s literal approach to MTT with Farennikova’s literal approach to the perception of absences, showing that both are built on the idea that for an experience to be literal it must afford an unmediated contact with the (...) object that constitutes it. I test the idea that forgetting affords literal experiences of mnemonic absences by considering different views of absence perception and I evaluate whether the objections raised against Farennikova’s approach also apply to my exploratory idea. I show that, while the idea resists the objections that an advocate of a cognitive approach to mnemonic absences may raise, the same does not apply to those elaborated by advocates of a metacognitive approach. Even if conceiving of occurrent states of forgetting as literal experiences of mnemonic absences sounds appealing, this idea is misleading. Therefore, I suggest conceiving of occurrent states of forgetting as states with metacognitive features, which track the absence of episodic memories from awareness in an affectively mediated way. (shrink)

To verify the occurrence of a singular instance of testimonial injustice three facts must be established. The first is whether the hearer in fact has an identity prejudice of which she may or may not be aware; the second is whether that prejudice was in fact the cause of the unjustified credibility deficit; and the third is whether there was in fact a credibility deficit in the testimonial exchange. These three elements constitute the facts of the matter of testimonial injustice. (...) In this essay we argue that none of these facts can be established with any degree of confidence, and therefore that testimonial injustice is an undetectable phenomenon in singular instances. Our intention is not to undermine the idea of testimonial injustice, but rather to set limits to what can be justifiably asserted about it. According to our argument, although there are insufficient reasons to identify individual acts of testimonial injustice, it is possible to recognize recurrent patterns of epistemic responses to speakers who belong to specific social groups. General testimonial injustice can thus be characterized as a behavioral tendency of a prejudiced hearer. (shrink)

We describe the earliest occurrences of the Liar Paradox in the Arabic tradition. e early Mutakallimūn claim the Liar Sentence is both true and false; they also associate the Liar with problems concerning plural subjects, which is somewhat puzzling. Abharī (1200-1265) ascribes an unsatisfiable truth condition to the Liar Sentence—as he puts it, its being true is the conjunction of its being true and false—and so concludes that the sentence is not true. Tūsī (1201-1274) argues that self-referential sentences, like (...) the Liar, are not truth-apt, and defends this claim by appealing to a correspondence theory of truth. Translations of the texts are provided as an appendix. (shrink)

What is an occurrent mental state? According to a common scholastic answer such a state is at least in part a quality of the mind. When I newly think about a machiatto, say, my mind acquires a new quality. However, according to a view discussed by John Buridan (who rejects it) and John of Mirecourt (who is condemned in 1347 for considering it “plausible”), an occurrent mental state is not even in part a quality. After sketching some of the history (...) of this position, I will present two common arguments against it—the argument from change and the argument from agency. I will then turn to Mirecourt’s own position on the matter. Mirecourt, I show, in fact offers us two different theories about occurrent mental states. The first, which I call the conservation theory, accepts that mental states are in part qualities. However, a mental state is a quality together with an action on the side of the mind, namely, its conservation of a quality within itself. The second position, which I will call the pure-action theory, holds that an occurrent mental state is not even in part a quality; instead, it is an action the mind performs which is neither the production nor the conservation of a quality within itself. Mirecourt characterizes such pure actions as “modes” of the mind, and it is this position which is condemned in 1347. In the final section, I turn to an objection that both Buridan and Mirecourt raise against the pure-action theory: if accidental states of the mind are mere modes of the mind, then why not suppose that all accidents are mere modes of the subjects which they qualify? (shrink)

The relation between body and mind is one of the oldest riddles that has puzzled mankind. That material and mental events may interact is accepted even by the law: our mental capacity to concentrate on the task can be seriously reduced by drugs. Physical and chemical processes may act upon the mind; and when we are writing a difficult letter, our mind acts upon our body and, through a chain of physical events, upon the mind of the recipient of the (...) letter. This is what the authors of this book call the 'interaction of mental and physical events'. We know very little about this interaction; and according to recent philosophical fashions this is explained by the alleged fact that we have brains but no thoughts. The authors of this book stress that they cannot solve the body mind problem; but they hope that they have been able to shed new light on it. Eccles especially with his theory that the brain is a detector and amplifier; a theory that has given rise to important new developments, including new and exciting experiments; and Popper with his highly controversial theory of 'World 3'. They show that certain fashionable solutions which have been offered fail to understand the seriousness of the problems of the emergence of life, or consciousness and of the creativity of our minds. In Part I, Popper discusses the philosophical issue between dualist or even pluralist interaction on the one side, and materialism and parallelism on the other. There is also a historical review of these issues. In Part II, Eccles examines the mind from the neurological standpoint: the structure of the brain and its functional performance under normal as well as abnormal circumstances. The result is a radical and intriguing hypothesis on the interaction between mental events and detailed neurological occurrences in the cerebral cortex. Part III, based on twelve recorded conversations, reflects the exciting exchange between the authors as they attempt to come to terms with their opinions. (shrink)

Aesthetics is a crucial ecosystem service provided by biodiversity, which is believed to help improve humans’ quality of life and is linked to environmental consciousness and pro-environmental behaviors. However, how aesthetic experience induced by plants/animals influences the belief in the occurrence and significance of biodiversity loss among urban residents remains understudied. Thus, the current study aimed to examine how the diversity of pets and in-house plants affect urban residents’ belief in biodiversity loss in different scenarios of aesthetic experiences (positive and (...) negative aesthetic experiences at home due to plants/animals). Using the Bayesian Mindsponge Framework (BMF) analytics on a dataset of 535 Vietnamese urban residents, we found that the people’s aesthetic feeling about their house induced by plants/animals is positively associated with their belief in the occurrence and significance of biodiversity loss. The diversity of plants and pets is also positively associated with the level of biodiversity loss belief, but the effect is conditional on the aesthetic experience of the urban residents. Specifically, the positive association between species diversity and the belief only appears when urban residents feel that their houses’ aesthetics are negatively affected by plants/animals. Moreover, the association between pet diversity and biodiversity loss belief is less significant and reliable than that of plant diversity. These findings suggest that raising the houses’ aesthetics through in-house planting or pet ownership can potentially enhance biodiversity loss belief and subsequently build an eco-surplus culture among urban residents. (shrink)

Delusional beliefs have sometimes been considered as rational inferences from abnormal experiences. We explore this idea in more detail, making the following points. Firstly, the abnormalities of cognition which initially prompt the entertaining of a delusional belief are not always conscious and since we prefer to restrict the term “experience” to consciousness we refer to “abnormal data” rather than “abnormal experience”. Secondly, we argue that in relation to many delusions (we consider eight) one can clearly identify what the abnormal cognitive (...) data are which prompted the delusion and what the neuropsychological impairment is which is responsible for the occurrence of these data; but one can equally clearly point to cases where this impairments is present but delusion is not. So the impairment is not sufficient for delusion to occur. A second cognitive impairment, one which impairs the ability to evaluate beliefs, must also be present. Thirdly (and this is the main thrust of our chapter) we consider in detail what the nature of the inference is that leads from the abnormal data to the belief. This is not deductive inference and it is not inference by enumerative induction; it is abductive inference. We offer a Bayesian account of abductive inference and apply it to the explanation of delusional belief. (shrink)

Pluralists believe in the occurrence of numerically distinct spatiotemporal coincident objects. They argue that there are coincident objects that share all physical and spatiotemporal properties and relations; nevertheless, they differ in terms of modal and some other profiles. Appealing to the grounding problem according to which nothing can ground the modal differences between coincident objects, monists reject the occurrence of coincident objects. In the first part of this paper, I attempt to show that the dispute between monists and pluralists cannot (...) be settled based upon the grounding problem tout court. I argue that the grounding problem or a very similar problem is a challenge for all monists and pluralists alike if they are ontologically committed to the existence of composite objects as independent entities. In the final part, adopting the Aristotelian account of essence, I propose a solution that enables pluralists to plausibly ground modal differences between coincident objects. (shrink)

We argue that the occurrence of puritanical norms cannot simply be explained by appealing to the need for cooperation. Anthropological and archaeological studies suggest that across history and cultures self-indulgent behaviours, such as excessive drinking, eating, and feasting, have been used to enhance cooperation by enforcing social and group identities.

2017 saw the occurrence of two major IT disasters: the meltdown that plunged into chaos British Airways’ flights at Heathrow and Gatwick airports, and the WannaCry malware hit on Microsoft Windows systems. Incidents like these exemplify how fragile the digital is and how systemic the problems caused by digital failures can be. This paper explores some possible solutions to ensure that any damage caused by such failures is limited. These include redundancy, reflexivity and insurance, accountability, and collaboration.

In this paper, I argue that the method of transparency --determining whether I believe that p by considering whether p -- does not explain our privileged access to our own beliefs. Looking outward to determine whether one believes that p leads to the formation of a judgment about whether p, which one can then self-attribute. But use of this process does not constitute genuine privileged access to whether one judges that p. And looking outward will not provide for access to (...) dispositional beliefs, which are arguably more central examples of belief than occurrent judgments. First, one’s dispositional beliefs as to whether p may diverge from the occurrent judgments generated by the method of transparency. Second, even in cases where these are reliably linked — e.g., in which one’s judgment that p derives from one’s dispositional belief that p — using the judgment to self-attribute the dispositional belief requires an ‘inward’ gaze. (shrink)

Thought is the primary realm in which truth and falsity may occur and speech the secondary realm of this occurrence while the realm of external being has no truth and falsity in itself. The first and last points are directly asserted by Aristotle in one text: ‘Falsity and truth are not in things-it is not as if the good were true, and the bad were in itself false- but in thought.’ (Met., E, 1027b25-27; cf. Met., K, 1065a22-23) The second point (...) is also somehow implied: ‘As there are in the mind thoughts which do not involve truth and falsity, and those which must be either true or false, so it is in speech.’ (OI, I, 1, 16a9-11) 1) Truth and falsity belong only to co-positings and positing aways and not to incomposites Truth and falsity do not belong to the realm of external being but only to the realms of thought and language. However, they do not belong to all the elements in these realms. Neither do they belong to incomposite elements in thought (‘With regard to simple things and essences, falsity and truth do not exist even in thought.’ (Met., E, 1027b26-28; So., Γ, 6, 430a26-b4)), nor to such elements in language. Consequently, all incomposites are incapable of being true or false. (cf. Met., Θ, 1051b17-22 and b26-27) Where we have no co-positing or positing away, of the kind made by copula or verb, we cannot have truth and falsity though we can have significance: ‘“Man” and “white”, as isolated terms, are not yet either true or false. In proof of this, consider the word “good-stag.” It has significance, but there is no truth or falsity about it, unless “is” or “is not” is added, either in present or in some other tense.’ (OI., I, 1, 16a14-18) Therefore, any other kind of co-positing cannot be the subject of truth and falsity. One good example of co-positings not made by copula or verbs are simple negations: ‘He that uses the expression ‘not-man,’ if nothing more be added, is not nearer but farther from making a true or a false statement than he who uses the expression “man.”’ (OI., I, 10, 20a34-36) It is indeed a co-positing or a positing away that is the subject of truth and falsity: ‘For it is co-positing (σύνθεσιν) and positing away (διαίρεσιν) that truth and falsity is about.’ (OI., I, 1, 16a12-13) Co-positing is so vital for truth-falsity that ‘of the things that are never said based on co-positing, nothing is true or false.’ (Cat., 10, 13b9-11) This co-positing can be both in thought (‘where the alternative of true or false applies, there we always find a sort of combining of objects of thought in a quasi-unity … For falsehood always involves a combining’ (So., Γ, 6, 430a26-b2) and ‘truth or false is a co-positing of concepts of thought’ (So., Γ, 6, 430a11-12) and in language because they are produced in thought: ‘There is not only the true or false assertion that Cleon is white but also the true or false assertion that he was or will be white. In each and every case that which unifies is thought.’ (So., Γ, 6, 430b4-6) 2) Correspondence to external world Although truth and falsity belong to thought and language and not to external world, their basis is in the external world. It is, in fact, the correspondence of thought and language to external world that makes what is true, true and what is false, false: ‘To say of what is that it is, or of what is not that it is not, is false, while to say of what is that it is, and of what is not that is not, is true.’ (Met., Γ, 1011b26-27; cf. Met., Θ, 1051b2-5) When the two realms are correspondent, we can transfer from one to the other: ‘If it is true to say that a thing is white, it must necessarily be white; if the reverse proposition be true, it will of necessity not be white. Again, if it is white, the proposition stating that it is white was true; if it is not white, the proposition to the opposite effect was true. And if it is not white, the man who states that it is making a false statement, it follows that it is not white.’ (OI., I, 9, 18a39-b3) This possible mutual transformation does not, however, imply that each realm is the basis of the other. In fact, it is only the external world that is the basis of truth and falsity in thought or language and not vice versa: ‘it is not because we think that you are white, that you are white, but because you are white we who say this have the truth.’ (Met., Θ, 1051b6-9; Cat., 5, 4b8-10) Aristotle even calls the external world the ‘cause’ of truth in the realm of language while the converse causation is not approved: ‘Whereas the true statement is in no way the cause of the actual thing’s existence, the actual thing does seem in some way the cause of the statement’s being true: it is because the actual thing exists or does not that the statement is called true or false.’ (Cat., 12, 14b18-22) This one-sided relation Aristotle calls ‘reciprocation as to implication of existence’: ‘For there being a man reciprocates as to implication of existence with the true statement about it: if there is a man, the statement whereby we say that there is a man is true, and reciprocally- since if the statement whereby we say that there is a man is true, there is a man. And whereas the true statement is in no way the cause of the actual thing’s existence, the actual thing does seem in some way the cause of the statement’s being true: it is because the actual thing exists or does not that the statement is called true or false,’ (Cat., 12, 14b14-22) Aristotle attaches falsity to not-being: ‘We cal things false in this way, then, either because they themselves do not exist, or because the appearance which results from them is that of something that does not exist.’ (Met., Δ, 1024b24-26) Or: ‘A false formula is the formula of non-existent objects, in so far as it is false.’ (Met., Δ, 1024b26-27) This correspondence to ‘non-being’ is, however, more a miscorrespondence: ‘Hence every formula is false when applied to something other than that of which it is true, e.g. the formula of a circle is false when applied to a triangle.’ (Met., Δ, 1024b27-28) . (shrink)

One reason to think that names have a predicate-type semantic value is that they naturally occur in count-noun positions: ‘The Michaels in my building both lost their keys’; ‘I know one incredibly sharp Cecil and one that's incredibly dull’. Predicativism is the view that names uniformly occur as predicates. Predicativism flies in the face of the widely accepted view that names in argument position are referential, whether that be Millian Referentialism, direct-reference theories, or even Fregean Descriptivism. But names are predicates (...) in all of their occurrences; they are predicates that are true of their bearers. When a name appears as a bare singular in argument position, it really occupies the predicate position of what in this essay is called a denuded definite description: a definite description with an unpronounced definite article. Sloat provided good evidence for this. The definite article is sometimes pronounced with names in the singular: ‘The Ivan we all love doesn't feel well’. Sloat proposed a disjunctive generalization of when the definite article must be pronounced with a singular name. This essay shows that by slightly revising Sloat's generalization, we arrive at a simple, nondisjunctive, syntactic rule that governs the overt appearance of the definite article with singular names. But Ivan does not necessarily bear the name ‘Ivan’, so one might worry that the sentence “Ivan might not have had ‘Ivan’ as a name” would incorrectly be predicted false. This essay shows that Predicativism does not have this consequence by showing that incomplete definite descriptions in general and incomplete denuded descriptions, such as ‘Øthe Ivan’, in particular are rigid designators. (shrink)

Demonstratives seem to have posed a severe difficulty for Frege’s philosophy of language, to which his doctrine of incommunicable senses was a reaction. In “The Thought,” Frege briefly discusses sentences containing such demonstratives as “today,” “here,” and “yesterday,” and then turns to certain questions that he says are raised by the occurrence of “I” in sentences (T, 24-26). He is led to say that, when one thinks about oneself, one grasps thoughts that others cannot grasp, that cannot be communicated. However, (...) nothing could be more out of the spirit of Frege’s account of sense and thought than an incommunicable, private thought. In the first part of the paper, I explain the problem demonstratives pose for Frege, and explore three ways he might have dealt with it. I argue that none of these ways provides Frege with a solution to his problem consistent with his philosophy of language. The first two are plausible as solutions, but contradict his identification of the sense expressed by a sentence with a thought. The third preserves the identification, but is implausible. In the second part, I suggest that Frege was led to his doctrine of incommunicable senses as a result of some appreciation of the difficulties his account of demonstratives faces, for these come quickly to the surface when we think about “I.” I argue that incommunicable senses won’t help. I end by trying to identify the central problem with Frege’s approach, and sketching an alternative. (shrink)

The nature of pre-reflective self-consciousness—viz., the putative non-inferential self-consciousness involved in unreflective experiences, has become the topic of considerable debate in recent analytic philosophy of consciousness, as it is commonly taken to be what makes conscious mental states first-personally given to its subject. A major issue of controversy in this debate concerns what pre-reflective self-consciousness is an awareness of. Some scholars have suggested that pre-reflective self-consciousness involves an awareness of the experiencing subject. This ‘egological view’ is opposed to the ‘non-egological (...) view’, according to which the subject, in being pre-reflectively self-conscious, is just aware of their own occurrent mental state. In this paper, I argue in favour of the egological view. The argument I develop is a qualified version of a line of reasoning originally provided by Rosenthal and builds on a proper clarification of the ontological status of token mental states. More precisely, I argue that token mental states are structured ‘fact-like’ entities having their subject among their constituents. Accordingly, one cannot be aware of one’s own occurrent mental state without thereby being aware of oneself. (shrink)

Over the last decade, AI models of language and word meaning have been dominated by what we might call a statistics-of-occurrence, strategy: these models are deep neural net structures that have been trained on a large amount of unlabeled text with the aim of producing a model that exploits statistical information about word and phrase co-occurrence in order to generate behavior that is similar to what a human might produce, or representations that can be probed to exhibit behavior similar to (...) what a human might produce (meaningsemblant behavior). Examples of what we can call Statistics-of-Occurrence Models (SOMs) include: Word2Vec (CBOW and Skip-Gram), BERT, GPT-3, and, most recently, ChatGPT. Increasingly, there have been suggestions that such systems have semantic understanding, or at least a proto-version of it. This paper argues against such claims. I argue that a necessary condition for a system to possess semantic understanding is that it function in ways that are causally explainable by appeal to its semantic properties. I then argue that SOMs do not plausibly satisfy this Functioning Criterion. Rather, the best explanation of their meaning-semblant behavior is what I call the Statistical Hypothesis: SOMs do not themselves function to represent or produce meaningful text; they just reflect the semantic information that exists in the aggregate given strong correlations between word placement and meaningful use. I consider and rebut three main responses to the claim that SOMs fail to meet the Functioning Criterion. The result, I hope, is increased clarity about why and how one should make claims about AI systems having semantic understanding. (shrink)

I propose an apparatus for handling intrasentential change in context. The standard approach has problems with sentences with multiple occurrences of the same demonstrative or indexical. My proposal involves the idea that contexts can be complex. Complex contexts are built out of (“simple”) Kaplanian contexts by ordered n-tupling. With these we can revise the clauses of Kaplan’s Logic of Demonstratives so that each part of a sentence is taken in a different component of a complex context. I consider other (...) applications of the framework: to agentially distributed utterances (ones made partly by one speaker and partly by another); to an account of scare-quoting; and to an account of a binding-like phenomenon that avoids what Kit Fine calls “the antinomy of the variable.”. (shrink)

We introduce the Bias Network Approach (BNA) as a sociotechnical method for AI developers to identify, map, and relate biases across the AI development process. This approach addresses the limitations of what we call the "isolationist approach to AI bias," a trend in AI literature where biases are seen as separate occurrence linked to specific stages in an AI pipeline. Dealing with these multiple biases can trigger a sense of excessive overload in managing each potential bias individually or promote the (...) adoption of an uncritical approach to understanding the influence of biases in developers’ decision-making. The BNA fosters dialogue and a critical stance among developers, guided by external experts, using graphical representations to depict biased connections. To test the BNA, we conducted a pilot case study on the "waiting list” project, involving a small AI developer team creating a healthcare waiting list NPL model in Chile. The analysis showed promising findings: (i) the BNA aids in visualizing interconnected biases and their impacts, facilitating ethical reflection in a more accessible way; (ii) it promotes transparency in decision-making throughout AI development; and (iii) more focus is necessary on professional biases and material limitations as sources of bias in AI development. (shrink)

It is often assumed that we are only blameworthy for that over which we have control. In recent years, however, several philosophers have argued that we can be blameworthy for occurrences that appear to be outside our control, such as attitudes, beliefs and omissions. This has prompted the question of why control should be a condition on blameworthiness. This paper aims at defending the control condition by developing a new conception of blameworthiness: To be blameworthy, I argue, is most (...) fundamentally to deserve to feel guilty. Being blamed by someone else is not necessarily harmful to the wrongdoer. The blame might not be expressed, or the wrongdoer might not care. But to blame oneself necessarily involves suffering. This conception of blameworthiness explains why the control condition should obtain: We are morally blameworthy for A only if A was under our control because to be blameworthy is to deserve to feel guilty, to feel guilty is to suffer, and one deserves to suffer for A only if A was under one’s control. (shrink)

The central aim of this article is to specify the ontological nature of constitutive mechanistic phenomena. After identifying three criteria of adequacy that any plausible approach to constitutive mechanistic phenomena must satisfy, we present four different suggestions, found in the mechanistic literature, of what mechanistic phenomena might be. We argue that none of these suggestions meets the criteria of adequacy. According to our analysis, constitutive mechanistic phenomena are best understood as what we will call ‘object-involving occurrents’. Furthermore, on the basis (...) of this notion, we will clarify what distinguishes constitutive mechanistic explanations from etiological ones. 1 Introduction 2 Criteria of Adequacy 2.1 Descriptive adequacy 2.2 Constitutive–etiological distinction 2.3 Constitution 3 The Ontological Nature of Constitutive Mechanistic Phenomena 3.1 Phenomena as input–output relations 3.2 Phenomena as end states 3.3 Phenomena as dispositions 3.4 Phenomena as behaviours 4 Phenomena as Object-Involving Occurrents 4.1 What object-involving occurrents are and why we need them 4.2 The object in the phenomenon 4.3 The adequacy of option 5 Conclusion. (shrink)

Emotions are an everyday occurrence. Much work has been done into what the point of emotion is and what part emotions might play in our lives. The great impact emotions have on our lives means it’s not surprising that great philosophers have studied them over the centuries. Anger is an emotion that we encounter every day and most of us are very familiar with. Anger is a response to some ‘wrongfully’ inflicted damage to someone or something that one cares about. (...) When this happens, it is natural for us to feel the need for ‘payback. It is generally agreed by most philosophers that this wish for retribution is a key part of feeling anger. If there is no wish for retribution in your mind when you think you experience anger then perhaps you are experiencing grief or some other emotion. Nussbaum states that anger is a central threat to decent human interactions and posits that a necessary component of anger is the wish for retribution. She states that a wish for retribution can occur independently of anger but anger cannot occur independently of a wish for retribution. In this case – we would be feeling different emotion. This paper has two sections; In section One I will discuss in detail Nussbaum’s view, the two concepts of anger she presents: ‘Payback Anger’ and ‘Status Anger’. The former being anger with a retributive element and the latter being where one would react to an insult or wrong with anger in order to ‘put someone back in their place’ so to speak. This is followed by a brief word on why Nussbaum thinks anger might be beneficial in some circumstances. Section Two discusses cases of anger without the retributive element and how Nussbaum might respond to these cases. We will see how we can be angry at something within our circle of concern but simply want an end to the issue such as a war. This may not involve retribution but still generates anger. I discuss how we can be angry at a flatmate or family member but not want retribution. “Self-Retributive anger” comes up as another case where there does not seem to be retribution involved in anger towards the self. I also discuss here what retribution might consist of and how Nussbaum’s view is unclear on this. The conclusion will summarise the objections to Nussbaum’s view and the objections to that view culminating in a request for further empirical research to determine if we can establish the nature of the feeling of anger in humans. (shrink)

In this paper I will argue that critical theory needs to make its socio-ontological commitments explicit, whilst on the other hand I will posit that contemporary social ontology needs to amend its formalistic approach by embodying a critical theory perspective. In the first part of my paper I will discuss how the question was posed in Horkheimer’s essays of the 1930s, which leave open two options: (1) a constructive inclusion of social ontology within social philosophy, or else (2) a program (...) of social philosophy that excludes social ontology. Option (2) corresponds to Adorno’s position, which I argue is forced to recur to a hidden social ontology. Following option (1), I first develop a metacritical analysis of Searle, arguing that his social ontology presupposes a notion of 'recognition' which it cannot account for. Furthermore, by means of a critical reading of Honneth, I argue that critical theory could incorporate a socioontological approach, giving value to the constitutive socio-ontological role of recognition and to the socio-ontological role of objectification. I will finish with a proposal for a socio-ontological characterization of reification which involves that the basic occurrence of recognition is to be grasped at the level of background practices. (shrink)

This paper investigates the strange case of an argument that was directed against a positivist verification principle. We find an early occurrence of the argument in a talk by the phenomenologist Roman Ingarden at the 1934 International Congress of Philosophy in Prague, where Carnap and Neurath were present and contributed short rejoinders. We discuss the underlying presuppositons of the argument, and we evaluate whether the attempts by Carnap (especially) actually succeed in answering this argument. We think they don’t, and offer (...) instead a few sociological thoughts about why the argument seems to have disappeared from the profession’s evaluaton of the positivist criterion of verifiability. (shrink)

A second-order conspiracy (SOC) is a conspiracy that aims to create (and typically also disseminate) a conspiracy theory. Second-order conspiracy theories (SOCT) are theories that explain the occurrence of a given conspiracy theory by appeal to a conspiracy. In this paper I argue that SOC and SOCT are useful and coherent concepts, while also having numerous philosophically interesting upshots (in terms of epistemology, explanation, and prediction). Secondly, I appeal to the nature of two specific kinds of second-order conspiracies to make (...) the case for what has been called ‘local generalism’ (Stamatiadis-Bréhier 2023a). Specifically, I focus on so-called ‘denial industries’ to argue that the structure of these second-order conspiracies allows us to infer non-accidental generalisations about the domain of conspiracy theories. Even though it is true that there is nothing epistemically problematic with the general class of conspiracy theories, there are specific subsets of conspiracy theories that warrant immediate strong suspicion (cf. Dentith 2022). By looking at the intricate mechanisms by which these denial industries operate, we can infer that the conspiracy theories that are produced by them are epistemically unwarranted. I conclude by making some exploratory remarks about what the metaphysics of second-order conspiracies would look like. (shrink)

Coral reefs provide substantial benefits to humans by generating biologically diverse ecosystems and reducing coastal hazards. However, in recent years, mass mortality of coral reefs due to bleaching has been witnessed in the ocean worldwide. Bleaching induced by the loss of the symbiotic relationship between algae and coral is mainly attributed to climate change. Marine protected areas (MPAs) can effectively prevent local disturbances but are less likely to conserve the coral reefs from global events like climate change. Other conservation and (...) restoration methods can be useful to protect and replenish the coral population temporarily, but whether they are feasible as sustainable conservation strategies is still equivocal. Coral reef mass mortality is not an exceptional occurrence but is linked to various instances of ecological loss, serving as an S.O.S. signal of severe prolonged climate extremes. (shrink)

It is well-established that algorithms can be instruments of injustice. It is less frequently discussed, however, how current modes of AI deployment often make the very discovery of injustice difficult, if not impossible. In this article, we focus on the effects of algorithmic profiling on epistemic agency. We show how algorithmic profiling can give rise to epistemic injustice through the depletion of epistemic resources that are needed to interpret and evaluate certain experiences. By doing so, we not only demonstrate how (...) the philosophical conceptual framework of epistemic injustice can help pinpoint potential, systematic harms from algorithmic profiling, but we also identify a novel source of hermeneutical injustice that to date has received little attention in the relevant literature: epistemic fragmentation. Epistemic fragmentation is a structural characteristic of algorithmically-mediated environments that isolate individuals, making it more difficult to develop, uptake and apply new epistemic resources. This, in turn, can impede the identification and conceptualisation of emerging harms in these environments. We trace the occurrence of hermeneutical injustice back to the fragmentation of the epistemic experiences of individuals, who are left more vulnerable by the inability to share, compare, and learn from shared experiences. (shrink)

The word ?consciousness? is notoriously ambiguous. This is mainly because it is not a term of art, but a mundane word we all use quite frequently, for different purposes and in different everyday contexts. In this paper, I discuss consciousness in one specific sense of the word. To avoid the ambiguities, I introduce a term of art ? intransitive self-consciousness ? and suggest that this form of self-consciousness is an essential component of the folk notion of consciousness. I then argue (...) for a specific account of consciousness as intransitive self-consciousness. According to this account, a mental state is conscious iff it represents its own occurrence. The argument is a ?modernizing? modification of an older argument due to Aristotle and Brentano. (shrink)