Cicero’s ethical and political writings present a detailed and sophisticated philosophy of just war, namely an account of when armed conflict is morally right or wrong. Several of the philosophical moves or arguments that he makes, such as a critique of “Roman realism” or his incorporation of the ius fetiale—a form of archaic international law—are remarkable similar to those of the contemporary just war philosopher Michael Walzer, even if Walzer is describing inter-state war and Cicero is describing imperial war. But (...) if it is clear that Walzer presents a detailed philosophy of just war, then I argue we should draw the same conclusion for Cicero. The result is a deeper appreciation of the insight and novelty of Cicero’s view of just war. The paper concludes by arguing against the claim that Cicero’s philosophy of just war is derivative from the Stoic philosopher Panaetius, whom Cicero drew upon in the organization of his On Duties. Just as Walzer’s Just and Unjust Wars was written in response to America’s war in Vietnam, Cicero’s just war philosophy was written in response to the wars (both civil and external) of Gaius Caesar. (shrink)

Introducing Aristotle’s Nicomachean Ethics to undergraduates, which is the explicit goal of Michael Pakaluk’s volume, is both easy and difficult. On one level, Aristotle’s text takes a common-sense view of human goodness and the qualities productive of it, a view which resonates with students when they reflect upon the general question of what they seek in life or whom they admire. Topics such as friendship, recognition (a.k.a., ‘honor’), self-improvement, and well-being are part of every student’s lived-experience and Aristotle’s discussion of (...) such topics reaches students ‘where they live’, as it were. And yet, on another level, as any student or teacher of the Nicomachean Ethics has discovered, Aristotle’s text presents numerous philosophical, exegetical, and editorial difficulties. For instance, Aristotle’s discussion of whether friendship is necessary for happiness (EN ix 9) is eminently practical and its conclusion almost trivially commonsensical; and yet Aristotle’s argument in support of the claim that friendship is necessary for happiness contains one of the most impenetrable discussions in the Ethics, namely the account of the apparently reflexive perceptions which only two friends can share (1170a13-b17), a phenomenon that goes to the very question of whether Aristotle possesses a notion of self-consciousness. (shrink)

Sometimes we learn through the use of imagination. The epistemology of imagination asks how this is possible. One barrier to progress on this question has been a lack of agreement on how to characterize imagination; for example, is imagination a mental state, ability, character trait, or cognitive process? This paper argues that we should characterize imagination as a cognitive ability, exercises of which are cognitive processes. Following dual process theories of cognition developed in cognitive science, the set of imaginative processes (...) is then divided into two kinds: one that is unconscious, uncontrolled, and effortless, and another that is conscious, controlled, and effortful. This paper outlines the different epistemological strengths and weaknesses of the two kinds of imaginative process, and argues that a dual process model of imagination helpfully resolves or clarifies issues in the epistemology of imagination and the closely related epistemology of thought experiments. (shrink)

Should we regret the fact that we are often more emotionally resilient in response to the deaths of our loved ones than we might expect -- that the suffering associated with grief often dissipates more quickly and more fully than we anticipate? Dan Moller ("Love and Death") argues that we should, because this resilience epistemically severs us from our loved ones and thereby "deprives us of insight into our own condition." I argue that Moller's conclusion is correct despite resting on (...) a mistaken picture of the nature and significance of grief. Unlike Moller, I contend that grief is a composite emotional process, rather than a single mental state; that grief is a species of emotional attention rather than perception; and that grief is a form of activity directed at placing our relationships with the deceased on new terms. It is precisely because grief has these three features that it facilitates the scrutiny of our practical identities and thus fosters self-knowledge and self-understanding. (shrink)

Imagination is necessary for scientific practice, yet there are no in vivo sociological studies on the ways that imagination is taught, thought of, or evaluated by scientists. This article begins to remedy this by presenting the results of a qualitative study performed on two systems biology laboratories. I found that the more advanced a participant was in their scientific career, the more they valued imagination. Further, positive attitudes toward imagination were primarily due to the perceived role of imagination in problem-solving. (...) But not all problem-solving episodes involved clear appeals to imagination, only maximally specific problems did. This pattern is explained by the presence of an implicit norm governing imagination use in the two labs: only use imagination on maximally specific problems, and only when all other available methods have failed. This norm was confirmed by the participants, and I argue that it has epistemological reasons in its favour. I also found that its strength varies inversely with career stage, such that more advanced scientists do (and should) occasionally bring their imaginations to bear on more general problems. A story about scientific pedagogy explains the trend away from (and back to) imagination over the course of a scientific career. Finally, some positive recommendations are given for a more imagination-friendly scientific pedagogy. (shrink)

Disjunctivists (Hinton 1973, Snowdon 1990, Martin 2002, 2006) often motivate their approach to perceptual experience by appealing in part to the claim that in cases of veridical perception, the subject is directly in contact with the perceived object. When I perceive a table, for example, there is no table-like sense-impression that stands as an intermediary between the table and me. Nor am I related to the table as I am to a deer when I see its footprint in the snow. (...) I do not experience the table by experiencing some- thing else over and above the table and its facing surface. I see the facing surface of the table directly. (shrink)

While philosophers hold that it is patently absurd to blame robots or hold them morally responsible [1], a series of recent empirical studies suggest that people do ascribe blame to AI systems and robots in certain contexts [2]. This is disconcerting: Blame might be shifted from the owners, users or designers of AI systems to the systems themselves, leading to the diminished accountability of the responsible human agents [3]. In this paper, we explore one of the potential underlying reasons for (...) robot blame, namely the folk's willingness to ascribe inculpating mental states or "mens rea" to robots. In a vignette-based experiment (N=513), we presented participants with a situation in which an agent knowingly runs the risk of bringing about substantial harm. We manipulated agent type (human v. group agent v. AI-driven robot) and outcome (neutral v. bad), and measured both moral judgment (wrongness of the action and blameworthiness of the agent) and mental states attributed to the agent (recklessness and the desire to inflict harm). We found that (i) judgments of wrongness and blame were relatively similar across agent types, possibly because (ii) attributions of mental states were, as suspected, similar across agent types. This raised the question - also explored in the experiment - whether people attribute knowledge and desire to robots in a merely metaphorical way (e.g., the robot "knew" rather than really knew). However, (iii), according to our data people were unwilling to downgrade to mens rea in a merely metaphorical sense when given the chance. Finally, (iv), we report a surprising and novel finding, which we call the inverse outcome effect on robot blame: People were less willing to blame artificial agents for bad outcomes than for neutral outcomes. This suggests that they are implicitly aware of the dangers of overattributing blame to robots when harm comes to pass, such as inappropriately letting the responsible human agent off the moral hook. (shrink)

A very influential idea in the epistemology of modality is that we acquire knowledge of metaphysical modality through knowledge of essence. As a consequence, the epistemology of essence becomes crucial in the attempt to answer the question of how we come to know modal propositions. In this paper I investigate Lowe’s and Hale’s approach to the epistemology of essence and argue that both of them remain in a crucial, structural sense incomplete. Systematizing this criticism against Lowe and Hale, I then (...) break down desiderata of what I call a structurally complete picture of the epistemology of essence. Finally, I discuss Husserl’s epistemology of essence and defend it against a notorious objection. However, Husserl’s approach also seems to remain incomplete, due to its appeal to imagination, which operates on the basis of background assumptions that are themselves in need of justification. I indicate, however, that a Husserlian theory of intuitive awareness of universals might supply us with (direct) justification of these background assumptions and, hence, that we might be able to paint a structurally complete picture of the epistemology of essence with Husserlian means. (shrink)

This article articulates a framework for normatively assessing influence operations, undertaken by national security institutions. Section I categorizes the vast field of possible types of influence operations according to the communication’s content, its attribution, the rights of the target audience, the communication’s purpose, and its secondary effects. Section II populates these categories with historical examples and section III evaluates these cases with a moral framework. I argue that deceptive or manipulative communications directed at non-liable audiences are presumptively immoral and illegitimate (...) for liberal states, as are deceptive operations aimed at an unjust end, or even operations aimed at a just end where secondary effects are forecast to be disproportionate to the proximate end. (shrink)

In this paper I propose to shed new light on the role of feeling in Kant’s psychology of moral motivation by focusing on the concept of an incentive (Triebfeder), a term he borrowed from one of his most important rationalist predecessors, Alexander Gottlieb Baumgarten. I argue that, similar to Baumgarten, Kant understands an incentive to refer to the ground of desire and that feelings function as a specific kind of ground within Kant’s psychology of moral action, namely as the ‘impelling (...) cause’ of desire. I claim that this interpretation has several advantages over the alternatives currently on offer in the literature. (shrink)

This article considers distinct ways of understanding the world, referred to in psychology as Functions of Consciousness or as Cognitive Modes, having as the scope of interest epistemology and natural sciences. Inspired by C.G. Jung's Simile of the Spectrum, we consider three basic cognitive modes associated to: (R) embodied instinct, experience, and action; (G) reality perception and learning; and (B) concept abstraction, rational thinking, and language. RGB stand for the primary colors: red, green, and blue. Accordingly, a conceptual map between (...) cognitive modes and primary and secondary colors is built based on the physics and physiology of color perception and epistemological characteristics of the aforementioned cognitive modes, leading to logical relations structured as an Hexagon of Opposition. Finally, this model of cognitive modes is applied to the analysis and interpretation of some important episodes in the historical development of physics and technology. (shrink)

In this paper I critically engage with Pauline Kleingeld’s ‘volitional self-contradiction’ interpretation of Kant’s formula of universal law. I make three remarks: first, I seek to clarify what it means for a contradiction to be volitional as opposed to logical; second, I suggest that her interpretation might need to be closer to Korsgaard’s ‘practical contradiction’ interpretation than she thinks; and third, I suggest that more work needs to be done to explain how a volitional self-contradiction generates both a ‘contradiction in (...) conception’ and a ‘contradiction in will.’. (shrink)

The learning process of both students and teachers can be predicted based on the learning mode. Therefore, because of the COVID-19 pandemic, schools must start using online learning and abandon more traditional teaching techniques. Thus, this study investigates the relationship between self-efficacy and academic resilience among 150 senior high school students. Thus, the researchers employed General Self-Efficacy and Resilience Scale. Finally, the statistical analysis reveals that the r coefficient of 0.78 indicates a high positive correlation between the variables. The p-value (...) of 0.00, which is less than 0.05, leads to the decision to reject the null hypothesis. Hence, a significant relationship exists between self-efficacy and resilience among senior high school students. (shrink)

This paper has three main objectives: (a) Discuss the formal analogy between some important symmetry-invariance arguments used in physics, probability and statistics. Specifically, we will focus on Noether’s theorem in physics, the maximum entropy principle in probability theory, and de Finetti-type theorems in Bayesian statistics; (b) Discuss the epistemological and ontological implications of these theorems, as they are interpreted in physics and statistics. Specifically, we will focus on the positivist (in physics) or subjective (in statistics) interpretations vs. objective interpretations that (...) are suggested by symmetry and invariance arguments; (c) Introduce the cognitive constructivism epistemological framework as a solution that overcomes the realism-subjectivism dilemma and its pitfalls. The work of the physicist and philosopher Max Born will be particularly important in our discussion. (shrink)

The Life Worth Living investigates the exclusion of and discrimination against disabled people across the history of Western moral philosophy. Building on decades of activism and scholarship, Reynolds shows how longstanding views of disability are misguided and unjust, and he lays out a vision for an anti-ableist moral future. The introduction and first chapter are available to download here. -/- Table of Contents: Introduction: The Ableist Conflation. Part I: Pain. 1. Theories of Pain. 2. A Phenomenology of Chronic Pain. Part (...) II: Disability. 3. Theories of Disability. 4. A Phenomenology of Multiple Sclerosis. Part III: Ability. 5. Theories of Ability. 6. A Phenomenology of Ability. Conclusion: An Anti-Ableist Future. (shrink)

Here I explore a new line of evidence for belief–credence dualism, the thesis that beliefs and credences are distinct and equally fundamental types of mental states. Despite considerable recent disagreement over this thesis, little attention has been paid in philosophy to differences in how our mindreading systems represent the beliefs and credences of others. Fascinatingly, the systems we rely on to accurately and efficiently track others’ mental states appear to function like belief–credence dualists: Credence is tracked like an emotional state, (...) composed of both representational and affective content, whereas belief is tracked like a bare representational state with no affective component. I argue on a preliminary basis that, in this particular case, the mechanics of mentalizing likely pick out a genuine affective dimension to credence that is absent for belief, further strengthening the converging case for belief–credence dualism. (shrink)

According to the evolutionary sceptic, the fact that our cognitive faculties evolved radically undermines their reliability. A number of evolutionary epistemologists have sought to refute this kind of scepticism. This paper accepts the success of these attempts, yet argues that refuting the evolutionary sceptic is not enough to put any particular domain of beliefs – notably scientific beliefs, which include belief in Darwinian evolution – on a firm footing. The paper thus sets out to contribute to this positive justificatory project, (...) underdeveloped in the literature. In contrast to a ‘wholesale’ approach, attempting to secure justification for all of our beliefs on the grounds that our belief-forming mechanisms evolved to track truth, we propose a ‘piecemeal’ approach of assessing the reliability of particular belief-forming mechanisms in particular domains. This stands in contrast to the more familiar attempt to transfer warrant obtained for one domain to another by showing how one is somehow an extension of the other. We offer a naturalist reply to the charge of circularity by appealing to reliabilist work on the problem of induction, notably Peter Lipton's distinction between self-certifying and non-self-certifying inductive arguments. We show how, for scientific beliefs, a non-self-certifying argument might be made for the reliability of our cognitive faculties in that domain. We call this strategy Humean Bootstrapping. (shrink)

For many years there has been a debate about the role of the parietal lobe in the generation of behavior. Does it generate movement plans (intention) or choose objects in the environment for further processing? To answer this, we focus on the lateral intraparietal area (LIP), an area that has been shown to play independent roles in target selection for saccades and the generation of visual attention. Based on results from a variety of tasks, we propose that LIP acts as (...) a priority map in which objects are represented by activity proportional to their behavioral priority. We present evidence to show that the priority map combines bottom-up inputs like a rapid visual response with an array of top-down signals like a saccade plan. The spatial location representing the peak of the map is used by the oculomotor system to target saccades and by the visual system to guide visual attention. (shrink)

The main goal of this article is to use the epistemological framework of a specific version of Cognitive Constructivism to address Piaget’s central problem of knowledge construction, namely, the re-equilibration of cognitive structures. The distinctive objective character of this constructivist framework is supported by formal inference methods of Bayesian statistics, and is based on Heinz von Foerster’s fundamental metaphor of objects as tokens for eigen-solutions. This epistemological perspective is illustrated using some episodes in the history of chemistry concerning the definition (...) or identification of chemical elements. Some of von Foerster’s epistemological imperatives provide general guidelines of development and argumentation. (shrink)

Suppose that A explains B. Do A and B need to be true? Provided that we have metaphysical explanation in mind, orthodoxy answers “yes:” metaphysical explanation is factive. This article introduces and defends a non-factive notion of metaphysical explanation. I argue that we need a non-factive notion of explanation in order to make sense of explanationist arguments where we motivate a view by claiming that it offers better explanations than its competitors. After presenting and rejecting some initially plausible rivals, I (...) account for non-factive metaphysical explanation by drawing on existing applications of structural equation models to metaphysical grounding. (shrink)

Most advanced industrial societies are ‘work-centered,’ according high value and prestige to work. Indeed, belief in an interpersonal moral duty to work is encoded in both popular attitudes toward work and in policies such as ‘workfare’. Here I argue that despite the intuitive appeal of reciprocity or fair play as the moral basis for a duty to work, the vast majority of individuals in advanced industrialized societies have no such duty to work. For current economic conditions, labor markets, and government (...) policies entail that the conditions for a reciprocity-based argument to apply to most workers are not usually met. More specifically, many workers fail to provide valuable goods through working or their working does not result in net social benefit. Concurrently, many workers do not receive adequate benefits from working in that they neither have their basic needs met or do not even enjoy an improvement in welfare thanks to working. Hence, workers neither provide nor receive the benefits needed for a reciprocity-based duty to work to apply to them. Furthermore, these conditions are conditions over which workers themselves have very little control. Most workers therefore could not fulfill their ostensible duty to work even if they made conscientious efforts to do so. In most cases, a person who fails to work morally wrongs no one, and in the case of any particular individual or worker, the defeasible presumption ought to be that she has no duty to work. (shrink)

This article explores some open questions related to the problem of verification of theories in the context of empirical sciences by contrasting three epistemological frameworks. Each of these epistemological frameworks is based on a corresponding central metaphor, namely: (a) Neo-empiricism and the gambling metaphor; (b) Popperian falsificationism and the scientific tribunal metaphor; (c) Cognitive constructivism and the object as eigen-solution metaphor. Each of one of these epistemological frameworks has also historically co-evolved with a certain statistical theory and method for testing (...) scientific hypotheses, respectively: (a) Decision theoretic Bayesian statistics and Bayes factors; (b) Frequentist statistics and p-values; (c) Constructive Bayesian statistics and e-values. This article examines with special care the Zero Probability Paradox (ZPP), related to the verification of sharp or precise hypotheses. Finally, this article makes some remarks on Lakatos’ view of mathematics as a quasi-empirical science. (shrink)

In this paper I argue that Kant’s psychology of moral motivation has less in common with Hutcheson’s view than interpreters have traditionally thought. I first offer an interpretation of the role that feeling, desire, and cognition play in Kant’s account of moral action. I then outline the essential features of Hutcheson’s understanding of desire before arguing that although Kant and Hutcheson share the trivial similarity that even moral action springs from a desire, Kant conceives of the desire at the root (...) of moral action as qualitatively different from all other desires in a number of important ways. (shrink)

This paper aims to provide a theoretical framework for explaining the subjective character of pain experience in terms of what we will call ‘embodied predictive processing’. The predictive processing (PP) theory is a family of views that take perception, action, emotion and cognition to all work together in the service of prediction error minimisation. In this paper we propose an embodied perspective on the PP theory we call the ‘embodied predictive processing (EPP) theory. The EPP theory proposes to explain pain (...) in terms of processes distributed across the whole body. The prediction error minimising system that generates pain experience comprises the immune system, the endocrine system, and the autonomic system in continuous causal interaction with pathways spread across the whole neural axis. We will argue that these systems function in a coordinated and coherent manner as a single complex adaptive system to maintain homeostasis. This system, which we refer to as the neural-endocrine-immune (NEI) system, maintains homeostasis through the process of prediction error minimisation. We go on to propose a view of the NEI ensemble as a multiscale nesting of Markov blankets that integrates the smallest scale of the cell to the largest scale of the embodied person in pain. We set out to show how the EPP theory can make sense of how pain experience could be neurobiologically constituted. We take it to be a constraint on the adequacy of a scientific explanation of subjectivity of pain experience that it makes it intelligible how pain can simultaneously be a local sensing of the body, and, at the same time, a more global, all-encompassing attitude towards the environment. Our aim in what follows is to show how the EPP theory can meet this constraint. (shrink)

Simultaneous hypothesis tests can fail to provide results that meet logical requirements. For example, if A and B are two statements such that A implies B, there exist tests that, based on the same data, reject B but not A. Such outcomes are generally inconvenient to statisticians (who want to communicate the results to practitioners in a simple fashion) and non-statisticians (confused by conflicting pieces of information). Based on this inconvenience, one might want to use tests that satisfy logical requirements. (...) However, Izbicki and Esteves shows that the only tests that are in accordance with three logical requirements (monotonicity, invertibility and consonance) are trivial tests based on point estimation, which generally lack statistical optimality. As a possible solution to this dilemma, this paper adapts the above logical requirements to agnostic tests, in which one can accept, reject or remain agnostic with respect to a given hypothesis. Each of the logical requirements is characterized in terms of a Bayesian decision theoretic perspective. Contrary to the results obtained for regular hypothesis tests, there exist agnostic tests that satisfy all logical requirements and also perform well statistically. In particular, agnostic tests that fulfill all logical requirements are characterized as region estimator-based tests. Examples of such tests are provided. (shrink)

An intuitive objection to modal realism is that merely possible worlds and their inhabitants seem to be irrelevant to an analysis of modality. Kripke originally phrased the objection in terms of being concerned about one’s modal properties without being concerned about the properties one’s other-worldly counterparts have. The author assesses this objection in a variety of forms, and then provides his own formulation that does not beg the question against the modal realist. Finally, the author considers two potential answers to (...) the objection so understood and concludes that only one of them has a chance of succeeding. (shrink)

This paper introduces pragmatic hypotheses and relates this concept to the spiral of scientific evolution. Previous works determined a characterization of logically consistent statistical hypothesis tests and showed that the modal operators obtained from this test can be represented in the hexagon of oppositions. However, despite the importance of precise hypothesis in science, they cannot be accepted by logically consistent tests. Here, we show that this dilemma can be overcome by the use of pragmatic versions of precise hypotheses. These pragmatic (...) versions allow a level of imprecision in the hypothesis that is small relative to other experimental conditions. The introduction of pragmatic hypotheses allows the evolution of scientific theories based on statistical hypothesis testing to be interpreted using the narratological structure of hexagonal spirals, as defined by Pierre Gallais. (shrink)

This chapter illustrates that Lambert’s works focus not only on mathematical and scientific topics but include reflections on issues in practical philosophy as well. I illustrate, first, that Lamber conceives of moral science [Moral] as the theory of moral judgement and, second, that an important part of this science illustrates how we are to distinguish moral truth from moral illusion.

Decoupling is a general principle that allows us to separate simple components in a complex system. In statistics, decoupling is often expressed as independence, no association, or zero covariance relations. These relations are sharp statistical hypotheses, that can be tested using the FBST - Full Bayesian Significance Test. Decoupling relations can also be introduced by some techniques of Design of Statistical Experiments, DSEs, like randomization. This article discusses the concepts of decoupling, randomization and sparsely connected statistical models in the epistemological (...) framework of cognitive constructivism. (shrink)

During the eighteenth century, German philosophers wrote on a broad range of topics in moral philosophy: from meta-ethical issues such as the nature of obligation, to elaborate systems of normative ethics (often in the form of a doctrine of duties to self, others, and God), to topics in applied ethics such as the permissibility of the death penalty and censorship. Moral philosophy was also intimately related to the modern natural law tradition at the time, as well as to discussions taking (...) place in theology and psychology, to name only a few other disciplines. As a result, it is often hard to isolate eighteenth-century German moral philosophy without addressing a whole host of other philosophical subjects. There are nonetheless certain central topics that were discussed by nearly every major figure of the period and which therefore serve as a window into how German philosophers approached moral philosophy during the eighteenth century. In this chapter I illustrate that one such topic is the principle of morality; namely what philosophers took to be the supreme norm at the foundation of judging actions to be morally good or evil. As we will see, although several figures approached this principle in a broadly similar way by identifying “perfection” as the central concept at work, they differ considerably with respect to important details. Furthermore, certain common threads reveal themselves: philosophers differ not only with respect to the content of the principle, but also with respect to the way in which it can be derived, how particular duties can in turn be derived from the supreme principle, and how the principle can be formulated. I begin by outlining Christian Wolff’s influential principle of perfection (Section 1), followed by a consideration of Alexander Gottlieb Baumgarten’s subtle revision of this principle (Section 2) and Christian August Crusius’s theological alternative (Section 3). I then briefly consider the impact that the reception of eighteenth-century British philosophy had on German moral philosophy during the second half of the eighteenth century (Section 4), before considering Moses Mendelssohn’s and Immanuel Kant’s answers to the 1763 Prize Essay Question (Section 5) and Johann August Eberhard’s unique mixture of rationalism and empiricism from the early 1780s (Section 6). I conclude (Section 7) with a brief discussion of Kant’s approach to the principle of morality and the principle of happiness proposed against it by his early empiricist critics. (shrink)

The fact of evolution raises important questions for the position of moral realism, because the origin of our moral dispositions in a contingent evolutionary process is on the face of it incompatible with the view that our moral beliefs track independent moral truths. Moreover, this meta-ethical worry seems to undermine the normative justification of our moral norms and beliefs. If we don’t have any grounds to believe that the source of our moral beliefs has any ontological authority, how can our (...) moral judgments be justified in an objective way? In this chapter, I argue that while traditional moral realism is untenable in the light of evolution, normative justification should not be handed the same fate. It is precisely in the fact that moral norms and beliefs are grounded in evolved, innate and therefore universally shared intuitions that those norms and beliefs can be objective-for-us. Such an internalist justification allows us to differentiate moral right from wrong, not because some feature of the external world forces us to acknowledge this, but because our moral nature forces us to project this moral judgment on the world. What’s more, guided by this innate moral compass we can both assess and realize moral progress. (shrink)

This paper discusses the rationale for, and efforts to quantify the success of, philosophy outreach efforts at the University of North Carolina at Chapel Hill, with a focus on the National High School Ethics Bowl (NHSEB). We explore the program's democratic foundations and its potential to promote civic and intellectual virtues. After describing pioneering efforts to empirically access the impact of NHSEB, we offer recommendations to empower publicly and empirically-engaged philosophers to conduct further studies in the future.

The notion of Hegel's Dialectic has been largely critiqued and thoroughly regarded as largely a headache in the realm of metaphysics. In this work, I made the attempt to navigate and substantiate the complexity of an adapted reiteration of those fundamental Dialectical notions in conjunction with a more focused description of Idealism that attempts to substantiate itself within the bounds of our current understanding of physics and QM. This papers goal is to serve more than anything as an entry point (...) for a discussion of metaphysical prospects in the vein of Hegelian Phenomenology and ways in which we can restructure such notions into a theory compatible with current understandings of material reality such that we may be able to make meaningful progress to unraveling more of the mysteries on the composition and unfolding of our reality. (shrink)

In this paper, the notion of degree of inconsistency is introduced as a tool to evaluate the sensitivity of the Full Bayesian Significance Test (FBST) value of evidence with respect to changes in the prior or reference density. For that, both the definition of the FBST, a possibilistic approach to hypothesis testing based on Bayesian probability procedures, and the use of bilattice structures, as introduced by Ginsberg and Fitting, in paraconsistent logics, are reviewed. The computational and theoretical advantages of using (...) the proposed degree of inconsistency based sensitivity evaluation as an alternative to traditional statistical power analysis is also discussed. (shrink)

A new Evidence Test is applied to the problem of testing whether two Poisson random variables are dependent. The dependence structure is that of Holgate’s bivariate distribution. These bivariate distribution depends on three parameters, 0 < theta_1, theta_2 < infty, and 0 < theta_3 < min(theta_1, theta_2). The Evidence Test was originally developed as a Bayesian test, but in the present paper it is compared to the best known test of the hypothesis of independence in a frequentist framework. It is (...) shown that the Evidence Test is considerably more powerful when the correlation is not too close to zero, even for small samples. (shrink)

The present paper proposes a route to modal claims that allows us to infer to certain possibilities even if they are sensorily unimaginable and beyond the evidential capacity of stipulative imagining. After a brief introduction, Sect. 2 discusses imaginative resistance to help carve a niche for the kinds of inferences about which this essay is chiefly concerned. Section 3 provides three classic examples, along with a discussion of their similarities and differences. Section 4 recasts the notion of potential explanation in (...) Lipton’s (Inference to the best explanation, Routledge, Abingdon, 2004) in order to accommodate inferences to possibility claims; Sect. 5 then attempts to characterise a principle underlying such inferences. Section 6 concludes by discussing how the proposal relates to other modal epistemologies, with emphasis on the potential of such inferences to produce genuinely new ideas. (shrink)

I develop a contractualist theory of just intelligence collection based on the collective moral responsibility to deliver security to a community and use the theory to justify certain kinds of signals interception. I also consider the rights of various intelligence targets like intelligence officers, service personnel, government employees, militants, and family members of all of these groups in order to consider how targets' waivers or forfeitures might create the moral space for just surveillance. Even people who are not doing anything (...) prejudicial to other states' security can be modeled as ceding rights against diagnostic collection--light touch collection limited to ascertaining if someone is likely an intelligence threat--as part of their duty to support just foreign institutions. Foreign intelligence officers could not perform the same job potential targets can reasonably demand their intelligence agencies perform on their behalf without this ceding of rights. More invasive forms of collection can only be justified if officers can reasonably model their citizens consenting to being the target of the same sort of collection by adversary states. (shrink)

Kant lectured on moral philosophy fairly regularly over the course of his long, 40-year teaching career. Bearing a variety of different titles such as “Practical Philosophy”, “Ethics”, and “Universal Practical Philosophy and Ethics”, we have evidence that Kant offered a course on moral philosophy in at least 28 different semesters (of these we can prove that 19 actually took place, 9 others were advertised and there is good reason to think that they took place - see Arnoldt 1909). This means (...) that Kant offered a course on ethics in approximately one third of every semester he taught. The student notes from these lectures have proved invaluable resources for gaining insight into Kant’s intellectual development, his opinion on issues not covered extensively in the published works, and his character as a university instructor, among many others things. From his lectures on ethics, 23 distinct sets of notes are thought to have existed at any one point in time, but many of these have since been lost or destroyed (see Naragon 2006). Only 14 sets of notes still exist, either as an original, a copy, a published version of a subsequently lost manuscript, or just a collection of fragments (ibid.). But each of these are not unique, distinct sets of notes. For example: of the 23 sets of known notes, 13 of them belong to the same group in the sense that they are thought to all be copies of one original set. In the end, we possess only five distinct sets of notes from Kant’s lectures on ethics, stemming from various periods of his life: Herder (1760s), Kaehler/Collins (1770s), Powalski (1782/3), Mrongovius (1784/5), and Vigilantius (1790s). In what follows, each of these sets of notes will be given their own brief discussion. (shrink)

This article presents a simple derivation of optimization models for reaction networks leading to a generalized form of the mass-action law, and compares the formal structure of Minimum Information Divergence, Quadratic Programming and Kirchhoff type network models. These optimization models are used in related articles to develop and illustrate the operation of ontology alignment algorithms and to discuss closely connected issues concerning the epistemological and statistical significance of sharp or precise hypotheses in empirical science.

In this paper it is argued that three of the most prominent theories of conditional acceptance face very serious problems. David Lewis' concept of imaging, the Ramsey test and Jonathan Bennett's recent hybrid view all face viscious regresses, or they either employ unanalyzed components or depend upon an implausibly strong version of doxastic voluntarism.

In recent work, Atran, Henrich, Norenzayan and colleagues developed an account of religion that reconciles insights from the ‘by-product’ accounts and the adaptive accounts. According to their synthesis, the process of cultural group selection driven by group competition has recruited our proclivity to adopt and spread religious beliefs and engage in religious practices to increase within group solidarity, harmony and cooperation. While their account has much merit, I believe it only tells us half the story of how institutional religions have (...) evolved. Their cultural evolutionary account of religion only looks at the cultural dynamics arising from competition between groups, not at the dynamics arising from within the group. Drawing from game-theoretic analyses of the emergence and cultural evolution of social institutions, I outline two sets of important ‘within-group’ dynamics that shape institutional religions. The first follow from the necessity to keep the interaction of the participants in an equilibrium state in order to maintain the social institution. The second arise from the competition of institutional features for traction within the group. Bringing these dynamics into account enables us to explain prominent features of institutional religions that cannot be satisfactorily explained by the current model of the cultural evolution of religions. (shrink)

In this chapter I offer an account of the nature, scope, and significance of Wolff’s claim that human beings have a duty to cognize moral good and evil. I illustrate that Wolff conceives of this duty as requiring that human beings both acquire distinct cognition of good and evil as well as avoid ignorance and error. Although Wolff intends for the duty to be quite demanding, he restricts its scope by, among other things, claiming it primarily concerns those who have (...) the skills, circumstances, and opportunity to acquire such cognition. Wolff calls these individuals the ‘inventors’ of the truths of morality and he considers himself to be such an inventor. I argue that part of the significance of this duty lies in the fact that Wolff conceives of himself as living up to it by writing the German Ethics, thereby sharing the knowledge he has ‘invented’ with others. (shrink)

Kant claims that love ‘is a matter of feeling,’ which has led many of his interpreters to argue that he conceives of love as solely a matter of feeling, that is, as a purely pathological state. In this paper I challenge this reading by taking another one of Kant’s claims seriously, namely that all love is either benevolence or complacence and that both are rational. I place Kant’s distinction between benevolence and complacence next to the historical inspiration for it, namely (...) Francis Hutcheson’s very similar distinction, in order to argue that love is rational, for Kant, in that it requires certain rational capacities on the part of the agent. I conclude by illustrating that this has important implications for how we understand Kant’s conception of love more generally. (shrink)

Our aim in this paper is to present the distinct ways in which Wolff, Baumgarten, and Kant understand the relationship between necessitation, constraint, and reluctant action in an effort to illustrate the subtle ways in which their conceptions of obligation differ from each another. Whereas Wolff conceives of natural or moral obligation as incompatible with constraint, Baumgarten holds that constraint and reluctant action are, in some instances, compatible with natural obligation. Kant departs from Baumgarten by conceiving of obligation as necessarily (...) involving constraint: as Kant’s reply to Schiller’s famous objection reveals, obligation must take on the character of constraint to reluctant action on account of the fact that human beings possess inclinations that always threaten to impel them in directions that oppose morality. (shrink)

Sortition, i.e. random appointment for public duty, has been employed by societies throughout the years as a firewall designated to prevent illegitimate interference between parties in a legal case and agents of the legal system. In judicial systems of modern western countries, random procedures are mainly employed to select the jury, the court and/or the judge in charge of judging a legal case. Therefore, these random procedures play an important role in the course of a case, and should comply with (...) some principles, such as transparency and complete auditability. Nevertheless, these principles are neglected by random procedures in some judicial systems, which are performed in secrecy and are not auditable by the involved parties. The assignment of cases in the Brazilian Supreme Court is an example of such a procedure, for it is performed using procedures unknown to the parties involved in the judicial cases. This article presents a review of how sortition has been historically employed by societies and discusses how Mathematical Statistics may be applied to random procedures of the judicial system, as it has been applied for almost a century on clinical trials, for example. A statistical model for assessing randomness in case assignment is proposed and applied to the Brazilian Supreme Court. As final remarks, guidelines for the development of good randomization procedures are outlined. (shrink)

Could the concept of 'evil' apply to AI? Drawing on PF Strawson's framework of reactive attitudes, this paper argues that we can understand evil as involving agents who are neither fully inside nor fully outside our moral practices. It involves agents whose abilities and capacities are enough to make them morally responsible for their actions, but whose behaviour is far enough outside of the norms of our moral practices to be labelled 'evil'. Understood as such, the paper argues that, when (...) it comes to AI and evil, we have more to fear from semi-autonomous, hybrid agents: agents who have enough of a capacity to operate within a minimal form of human practices of participation and responsibility, yet remain partially outside of it, capable of acting from outside the parameters of ordinary interactions in certain circumstances, perhaps sometimes for reasons unknown. (shrink)

In "Frailty Triage: Is Rationing Intensive Medical Treatment on the Grounds of Frailty Ethical?," Wilkinson (2021) argues that the use of frailty scores in ICU triage does not necessarily involve discrimination on the basis of disability. In support of this argument, he claims, “it is not the disability per se that the score is measuring – rather it is the underlying physiological and physical vulnerability." While we appreciate the attention Wilkinson explicitly pays to disability in this piece, we find the (...) distinction between disability and underlying vulnerability untenable both theoretically and practically. In this peer commentary, we begin with a brief overview of research in philosophy of disability concerning the meaning of the concept itself. We argue that this research demonstrates that many forms of disability do not involve underlying vulnerabilities, and, furthermore, that Wilkinson equivocates between "disability" understood as a medical category vs. "disability" understood as a feature of lived experience. We reject Wilkinson’s distinction on these grounds and offer further considerations to avoid disability discrimination in emergency and crisis standards of care contexts. (shrink)

We review the definition of the Full Bayesian Significance Test (FBST), and summarize its main statistical and epistemological characteristics. We review also the Abstract Belief Calculus (ABC) of Darwiche and Ginsberg, and use it to analyze the FBST’s value of evidence. This analysis helps us understand the FBST properties and interpretation. The definition of value of evidence against a sharp hypothesis, in the FBST setup, was motivated by applications of Bayesian statistical reasoning to legal matters where the sharp hypotheses were (...) defendants statements, to be judged according to the Onus Probandi juridical principle. (shrink)