AI and people do not compete on a level-playing field. Self-driving vehicles may be safer than human drivers, but laws often penalize such technology. People may provide superior customer service, but businesses are automating to reduce their taxes. AI may innovate more effectively, but an antiquated legal framework constrains inventive AI. In The Reasonable Robot, Ryan Abbott argues that the law should not discriminate between AI and human behavior and proposes a new legal principle that will ultimately improve (...) human well-being. This work should be read by anyone interested in the rapidly evolving relationship between AI and the law. (shrink)

Whether causing flash crashes in financial markets, purchasing illegal drugs, or running over pedestrians, AI is increasingly engaging in activity that would be criminal for a natural person, or even an artificial person like a corporation. We argue that criminal law falls short in cases where an AI causes certain types of harm and there are no practically or legally identifiable upstream criminal actors. This Article explores potential solutions to this problem, focusing on holding AI directly criminally liable where it (...) is acting autonomously and irreducibly. Conventional wisdom holds that punishing AI is incongruous with basic criminal law principles such as the capacity for culpability and the requirement of a guilty mind. -/- Drawing on analogies to corporate and strict criminal liability, as well as familiar imputation principles, we show how a coherent theoretical case can be constructed for AI punishment. AI punishment could result in general deterrence and expressive benefits, and it need not run afoul of negative limitations such as punishing in excess of culpability. Ultimately, however, punishing AI is not justified, because it might entail significant costs and it would certainly require radical legal changes. Modest changes to existing criminal laws that target persons, together with potentially expanded civil liability, are a better solution to AI crime. (shrink)

In this article, robust evidence is provided showing that an individual’s moral character can contribute to the aesthetic quality of their appearance, as well as being beautiful or ugly itself. It is argued that this evidence supports two main conclusions. First, moral beauty and ugliness reside on the inside, and beauty and ugliness are not perception-dependent as a result; and, second, aesthetic perception is affected by moral information, and thus moral beauty and ugliness are on the outside as well.

Which traits are beautiful? And is their beauty perceptual? It is argued that moral virtues are partly beautiful to the extent that they tend to give rise to a certain emotion— ecstasy—and that compassion tends to be more beautiful than fair-mindedness because it tends to give rise to this emotion to a greater extent. It is then argued, on the basis that emotions are best thought of as a special, evaluative, kind of perception, that this argument suggests that moral virtues (...) are partly beautiful to the extent that they tend to give rise to a certain kind of evaluative perceptual experience. (shrink)

I offer the first sustained defence of the claim that ugliness is constituted by the disposition to disgust. I advance three main lines of argument in support of this thesis. First, ugliness and disgustingness tend to lie in the same kinds of things and properties (the argument from ostensions). Second, the thesis is better placed than all existing accounts to accommodate the following facts: ugliness is narrowly and systematically distributed in a heterogenous set of things, ugliness is sometimes enjoyed, and (...) ugliness sits opposed to beauty across a neutral midpoint (the argument from proposed intensions). And third, ugliness and disgustingness function in the same way in both giving rise to representations of contamination (the argument from the law of contagion). In making these arguments, I show why prominent objections to the thesis do not succeed, cast light on some of the artistic functions of ugliness, and, in addition, demonstrate why a dispositional account of disgustingness is correct, and present a novel problem for warrant-based accounts of disgustingness (the ‘too many reasons’ problem). (shrink)

I argue that the main existing accounts of the relationship between the beauty of environmental entities and their moral standing are mistaken in important ways. Beauty does not, as has been suggested by optimists, confer intrinsic moral standing. Nor is it the case, as has been suggested by pessimists, that beauty at best provides an anthropocentric source of moral standing that is commensurate with other sources of pleasure. I present arguments and evidence that show that the appreciation of beauty tends (...) to cause a transformational state of mind that is more valuable than mere pleasure, but that leads us to falsely represent beautiful entities as being sentient and, in turn, as having intrinsic moral standing. To this extent, beauty is not, then, a source of intrinsic moral standing; it’s a source of a more important anthropocentric value than has hitherto been acknowledged. (shrink)

Which traits are beautiful? And is their beauty perceptual? It is argued that moral virtues are partly beautiful to the extent that they tend to give rise to a certain emotion—ecstasy—and that compassion tends to be more beautiful than fair-mindedness because it tends to give rise to this emotion to a greater extent. It is then argued, on the basis that emotions are best thought of as a special, evaluative, kind of perception, that this argument suggests that moral virtues are (...) partly beautiful to the extent that they tend to give rise to a certain kind of evaluative perceptual experience. (shrink)

"Gill's and Ryan's Parmenides is, simply, superb: the Introduction, more than a hundred pages long, is transparently clear, takes the reader meticulously through the arguments, avoids perverseness, and still manages to make sense of the dialogue as a whole; there is a fine selective bibliography; and those parts of the translation I have looked at in detail suggest that it too is very good indeed." --Christopher Rowe, _Phronesis_.

In this article, an account of the architecture of the cognitive contamination system is offered, according to which the contamination system can generate contamination represen- tations in circumstances that do not satisfy the norms of contamination, including in cases of mere visual contact with disgusting objects. It is argued that this architecture is important for explaining the content, logic, distribution, and persistence of maternal impression beliefs – according to which fetal defects are caused by the pregnant mother’s experiences and actions (...) – which in turn provide important evidence of the architecture of the cognitive contamination system. (shrink)

It is widely held that agent-neutral consequentialism is incompatible with deontic constraints. Recently, Kieran Setiya has challenged this orthodoxy by presenting a form of agent-neutral consequentialism that he claims can capture deontic constraints. In this reply, we argue against Setiya's proposal by pointing to features of deontic constraints that his account fails to capture.

Providing a theory of moral practice for a contemporary sociological audience, Owen Abbott shows that morality is a relational practice achieved by people in their everyday lives. He moves beyond old dualisms—society versus the individual, social structure versus agency, body versus mind—to offer a sociologically rigorous and coherent theory of the relational constitution of the self and moral practice, which is both shared and yet enacted from an individualized perspective. In so doing, The Self, Relational Sociology, and Morality in (...) Practice not only offers an urgently needed account of moral practice and its integral role in the emergence of the self, but also examines morality itself within and through social relations and practices. Abbott’s conclusions will be of interest to social scientists and philosophers of morality, those working with pragmatic and interactionist approaches, and those involved with relational sociology and social theory. (shrink)

Business and Economic textbooks warn against committing the Sunk Cost Fallacy: you, rationally, shouldn't let unrecoverable costs influence your current decisions. In this paper, I argue that this isn't, in general, correct. Sometimes it's perfectly reasonable to wish to carry on with a project because of the resources you've already sunk into it. The reason? Given that we're social creatures, it's not unreasonable to care about wanting to act in such a way so that a plausible story can be told (...) about you according to which your diachronic behavior doesn't reveal that you've suffered, what I will call, diachronic misfortune. Acting so as to hide that you've suffered diachronic misfortune involves striving to make yourself easily understood while disguising any shortcomings that might damage your reputation as a desirable teammate. And making yourself easily understood to others while hiding your flaws will, sometimes, put pressure on you to honor sunk costs. (shrink)

Over the last two decades, a growing philosophical literature has subjected virtue ethics to empirical evaluation. Drawing on results in social psychology, a number of critics have argued that virtue ethics depends upon false presuppositions about the cross‐situational consistency of psychological traits. Alasdair MacIntyre’s After Virtue has been a prime target for the situationist critics. This essay assesses the situationist critique of MacIntyre’s account of virtue. It argues that MacIntyre’s social teleological account of virtue is not what his situationist critics (...) take it to be. Virtues, for MacIntyre, are not reducible to psychological traits. They are qualities of one’s socially constituted character, and their intelligibility as virtues derives from their role in the narrative of one’s life. Recognizing this both clarifies and complicates debates about the implication of situationist social psychology for virtue ethics. It also grants a new significance to MacIntyre’s attention to the socio‐historical context of virtue, a significance that should be especially interesting to religious ethicists. (shrink)

In this essay, I argue that we have a non-inferential way of knowing particular explanations of our own actions and attitudes. I begin by explicating and evaluating Nisbett and Wilson’s influential argument to the contrary. I argue that Nisbett and Wilson’s claim that we arrive at such explanations of our own actions and attitudes by inference is not adequately supported by their findings because they overlook an important alternative explanation of those findings. I explicate and defend such an alternative explanation (...) of how we can know such explanations in a non-inferential way, drawing on recent work in the philosophy of self-knowledge. (shrink)

The negative emotions generated following stressful life events can increase one’s risk of depressive symptoms and promote higher levels of perceived stress. The process model of emotion regulation can help distinguish between adaptive and maladaptive emotion regulation strategies to determine who may be at the greatest risk of worse psychological health across the lifespan. Heart rate variability may affect these relationships as it indexes aspects of self-regulation, including emotion and behavioral regulation, that enable an individual to dynamically adapt to the (...) changing demands of both internal and external environments. In this study, we expected individual differences in resting vagally mediated HRV to moderate the influence of emotion regulatory strategies among our sample of 267 adults. We found support for the hypothesis that higher vagally mediated HRV buffers against the typical adverse effects of expressive suppression when evaluating depressive symptoms and found weak support when considering perceived stress. There was no evidence for an interaction between cognitive reappraisal and vagally mediated HRV but there was a significant, negative association between cognitive reappraisal and depressive symptoms and perceived stress. Future work may determine if intervening on either emotion regulation strategies or HRV may change these within-persons over time. (shrink)

Beginning with an analysis of the problematic relation of ‘the particular’ to ‘the universal’ in canonical political texts, this paper explores a variety of frameworks for the study of classical Greek political thought. Specifically, after investigating the influence of Quentin Skinner’s contextualism, the paper examines the ideas, approaches, and methods of Bernard Williams, Leo Strauss, and Josiah Ober. I draw attention to each figure’s distinctive motivations for returning to ancient Greece and to the influence of particular political ideals on those (...) motivations. I also assess their strengths and weaknesses and offer a critical commentary on their chief ideas. Toward the end of the paper, I outline a novel dialectical framework for the study of classical Athens – one that emphasizes the remoteness of the ancient past and the contribution that our studies might make to self-knowledge. In sketching this framework, I focus on what I call ‘ethical Athens’, ‘philosophical Athens’, and ‘critical Athens’. (shrink)

Using newly uncovered archival sources, this essay traces the meteoric rise and fall of the peculiar interdisciplinary German scientific journal Physis, founded by the physicist Pascual Jordan and the biologist Adolf Meyer-Abich in 1941. Launched when victory for Nazi Germany seemed certain, Physis was intended by Jordan and Meyer-Abich to be a premier international journal for all sciences suitable for the new “German-led Europe” forged by conquest. Yet the journal was simultaneously a vehicle for institutionalizing Jordan’s remarkably prescient vision of (...) the future of the scientific enterprise in Hitler’s state—a vision nearly identical to what is now termed “big science,” yet suitably “Nazified” for wartime Germany. Behind the scenes, Physis was accompanied by a campaign of intrigue, through which Jordan and Meyer-Abich hoped to find a patron for the journal and big science among the various power centers of the Nazi state. These efforts failed, yet they nevertheless demonstrate that big science is not inherently democratic. (shrink)

Some interpreters have ascribed to Wittgenstein the view that mathematical statements must have an application to extra-mathematical reality in order to have use and so any statements lacking extra-mathematical applicability are not meaningful (and hence not bona fide mathematical statements). Pure mathematics is then a mere signgame of questionable objectivity, undeserving of the name mathematics. These readings bring to light that, on Wittgenstein’s offered picture of mathematical statements as rules of description, it can be difficult to see the role of (...) mathematical statements which relate to concepts that are not employed in empirical propositions e.g. set-theoretic concepts. I will argue that Wittgenstein’s picture is more flexible than might at first be thought and that Wittgenstein sees such statements as serving purposes not directly related to empirical description. Whilst this might make such systems fringe cases of mathematics, it does not bring their legitimacy as mathematical systems into question. (shrink)

This essay argues that the Phaedrus’s Palinode articulates an account of love (erōs) in which the experience of love can morally and intellectually transform both lover and beloved. After situating this account of love within the dialogue’s thematization of soul-leading (psuchagōgia), I show how Socrates’s account of love makes an intervention into typical Greek thought on pederasty and argue against Jessica Moss’s contention that soul-leading love suffers severe limitations in its soul-leading capacity, showing that Moss is wrong to think that (...) love can only efficaciously lead souls that are already well-formed. By contrast, the Palinode portrays the moral and intellectual formation of the lover, who first approaches the beloved in the spirit of rapacity only to be turned by his experience of beauty toward genuine service, ordered to the beloved’s benefit. The beloved likewise undergoes such a transformation as a result of his nascent return-love (anterōs). (shrink)

This volume explores Nietzsche's decisive encounter with the ancient philosopher, Epicurus. The collected essays examine many previously unexplored and underappreciated convergences, and investigate how essential Epicurus was to Nietzsche's philosophical project through two interrelated overarching themes: nature and ethics. Uncovering the nature of Nietzsche's reception of, relation to, and movement beyond Epicurus, contributors provide insights into the relationship between suffering, health and philosophy in both thinkers; Nietzsche's stylistic analysis of Epicurus; the ethics of self-cultivation in Nietzsche's Epicureanism; practices of eating (...) and thinking in Nietzsche and Epicurus; the temporality of Epicurean pleasure; the practice of the gay science, and Epicureanism and politics. The essays also provide creative comparisons with the Stoics, Hobbes, Mill, Guyau, Buddhism, and more. Nietzsche and Epicurus offers original and illuminating perspectives on Nietzsche's relation to the Hellenistic thinker, in whom Nietzsche saw the embodiment of the practice of philosophy as an art of existing. (shrink)

When a symbol is a marker of a primary bearer of value and, secondarily, a bearer of value itself, then it has symbolic value. Philosophers have long been suspicious of symbolic values, often regarding them as illusory or irrelevant. I suggest that arguments against symbolic values either overgeneralize or else require premises that can only be supported if the normative significance of some symbolic considerations is presupposed. Humans need symbols to represent identity facts to themselves and others. Symbolic values thereby (...) contribute to individuals’ control over their own agency. (shrink)

I argue, contra Mohan Matthen, that at least some aesthetic pleasures arising from the appreciation of aesthetic features of artworks are what he calls ‘r-pleasures’ as opposed to ‘f-pleasures’—and moreover, that the paradigm aesthetic pleasure appears to be an r-pleasure on Matthen's terms. I then argue that talk of r- and f-pleasures does not distinguish different kinds, but two different features of pleasure; so this supposed distinction cannot be used to characterize a sui generis aesthetic pleasure.

Being open to persuasion can help show respect for an interlocutor. At the same time, open-mindedness about morally objectionable claims can carry moral as well as epistemic risks. Our aim in this paper is to specify when there might be duty to be open to persuasion. We distinguish two possible interpretations of openness. First, openness might refer to a kind of mental state, wherein one is willing to revise or abandon present beliefs. Second, it might refer to a deliberative practice, (...) according to which one is willing to engage with opposing reasons. We suggest these two interpretations are conceptually and empirically distinct. Once disambiguated, we suggest that different contexts may make different forms of openness appropriate as expressions of respect. (shrink)

Moral pluralism is the norm in contemporary society. Even the best philosophical arguments rarely persuade moral opponents who differ at a foundational level. This has been vividly illustrated in contemporary debates in bioethics surrounding contentious issues such as abortion and euthanasia. It is readily apparent that bioethics discourse lacks an empirical explanation for the broad differences about various topics in bioethics and health policy. In recent years, social and cognitive psychology has generated novel approaches for defining basic differences in moral (...) intuitions generally. We propose that if empirical research using social intuitionist theory explains why people disagree with one another over moral issues, then the results of such research might help people debate their moral differences in a more constructive and civil manner. We illustrate the utility of social intuitionism with data from a national physician survey. (shrink)

Many of the most pressing moral problems that face our world are structural problems. Problems of this nature present difficulties for Christian ethicists because structural features tend to undermine conditions for the attribution of individual moral responsibility. This essay proposes an approach to this problem that reconciles a social account of sin with individual moral responsibility. Two key moves drive this proposal. First, I argue for a sharper distinction between sin and moral wrongdoing than is common. Second, I argue that (...) both sin and individual moral responsibility ought to be understood socially. This proposal addresses deep conceptual problems and points practical efforts in a new direction. (shrink)

Triage situations and other occurrences in which rationing of medical care is necessary require careful distribution of medical equipment, services, or resources. However, the evolution of triage has failed to eliminate certain biases in the standards of care, particularly for groups already facing societal disenfranchisement and discrimination. This article explores the use of triage calculators and other systems of rationing care, their implicit biases, and how to avoid allowing those biases to influence care.

This interview with Bernard Stiegler’s long-time translator and collaborator, Daniel Ross, examines the connections between different periods of Stiegler’s work, thought, writing and activism. Moving from the three volumes of Technics and Time to the final large-scale collaborative project of The Internation, the discussion concentrates on Stiegler’s conceptualization of ‘protentionality’, hope and care for a world confronted by climate crises, entropy and computational economic reconfigurations of work, economy and imaginations for futural possibilities. The interview foreshadows the special issue on The (...) Internation project planned by Bishop and Stiegler for TCS that will appear in the near future. (shrink)

Polybius’ Histories, written in the mid—second century BC, offers an authoritative account of Rome’s rise to uncontested imperial supremacy. The work has been highly influential among political thinkers because of its theory of the “mixed constitution.” This essay proposes to return Polybius’ mixed constitution to its proper location within the narrative of the Histories. This interpretative approach enables us to appreciate Polybius’ frequently neglected emphasis on the connections between republican politics and Roman imperial power. These connections shed light on recent (...) developments in republican political theory. They also lead to an investigation of the didactic purposes of the author, who intended to educate the Roman aristocracy in the virtues necessary for exercising hegemonic power successfully in the ancient Mediterranean world. (shrink)

Wittgenstein's conception of infinity can be seen as continuing the tradition of the potential infinite that begins with Aristotle. Transfinite cardinals in set theory might seem to render the potential infinite defunct with the actual infinite now given mathematical legitimacy. But Wittgenstein's remarks on set theory argue that the philosophical notion of the actual infinite remains philosophical and is not given a mathematical status as a result of set theory. The philosophical notion of the actual infinite is not to be (...) found in the mathematics of set theory, only in a certain associated philosophy – what Wittgenstein calls a certain kind of “prose”. (shrink)

This article sets out an argument from legitimacy for the proposed Indigenous Voice to Parliament in Australia. The article first sets out an understanding of political legitimacy and of legitimacy deficits and argues that the Australian Government faces a legitimacy deficit with respect to its exercise of political power and authority over Indigenous Australians. The deficit arises, it is argued, because Indigenous Australians face significant structural injustice and there is little hope of redressing this injustice within the prevailing governing conventions. (...) The article then argues that the proposed Indigenous Voice to Parliament ought to be seen as part of a package to address this legitimacy deficit by resetting the governing conventions of Australian society. The argument from legitimacy is then compared favorably with more familiar arguments from sovereignty and the right to self-determination. (shrink)

Scholars generally agree that, according to Aristotle, factionalizers are motivated by a sense of injustice (the ‘first cause’) to redress imbalances in wealth and honor (the ‘second cause’). Recent discussions, however, have offered a misleading interpretation of Aristotle’s third cause, which he identifies as the origin of the factionalizers’ sense of injustice. It involves, most importantly, greed, hubris, and other factors such as fear and ‘disproportionate growth’. In conversation with a recent publication in Polis, this article restores the third cause (...) to its proper place in Aristotle’s account. Abusive power holders, driven by greed, hubris, and overreaching, oppress their fellow citizens – following in the tradition of Homer’s Agamemnon, Hesiod’s basileis, and Solon’s aristocrats. These power holders prompt a sense of anger, indignation, and injustice in their fellow citizens, who ultimately form factions and take action on their own behalf. (shrink)

In this essay, I discuss the philosophical significance of three features of the Phaedrus’s dramatic scenery: the myth of Boreas, the two trees Socrates singles out upon arriving at the grove, and the grove itself. I argue that attention to these three features of the dramatic scenery helps us better understand the Phaedrus’s account of erōs.

While it is widely held that normative reflection is an effective means of controlling our emotions, it has proven to be notoriously difficult to provide a plausible model of such control. How could reflection on the normative status of our emotions be a means of controlling them? Higher-order models of reflective control give a special role to higher-order beliefs and judgments about the normative status of our emotions in controlling our emotions, but in doing so claim that higher-order beliefs and (...) judgments have more control over our emotional lives than they in fact have, and fail to explain some of the central features of reflective control. First-order models of reflective control give a special role to first-order evaluative beliefs and perceptions about the objects of our emotions in controlling our emotions, but in doing so fail to explain how normative reflection could be a distinctive means of controlling our emotions at all. In this essay, I defend a model of reflective control which avoids the twin pitfalls of the higher-order and first-order models of reflective control, while learning from them both. I defend a model according to which normative reflection is a means of bringing our emotions under the control of reflective reason, where an emotion’s being under the control of reflective reason is to be understood in terms of its being under the control of one’s first-order evaluative beliefs and perceptions in accordance with one’s reflective commitments. (shrink)

A variety of non-human females do not select male partners independently. Instead they favor males having previous associations with other females, a phenomenon known as mate copying. This paper investigates whether humans also exhibit mate copying and whether consistent positive information about a man’s mate value, and a woman’s age and self-perceived mate value (SPMV), influence her tendency to copy the mate choices of others. Female university students (N = 123) rated the desirability of photographed men pictured alone or with (...) one, two, or five women represented by silhouettes. In accordance with the visual arrays, men were described as currently in a romantic relationship; having previously been in one, two, or five relationships; or not having had a romantic relationship in the past 4 years. Women generally rated men pictured with one or two previous partners as more desirable than those with none. Men depicted with five previous partners, however, were found to be less desirable. Younger, presumably less experienced women had a greater tendency to mate copy compared with older women, but high SPMV did not predict greater levels of mate copying. The findings reaffirmed and expanded those suggesting that women do not make mate choices independently. (shrink)

This article reconsiders the relationship between Simmel and Heidegger. Scholars commonly argue that Simmel’s work on the topic of death and mortality influenced the early Heidegger’s work on the same topic, as evidenced in Being and Time. I argue however that Simmel’s work particularly in the Lebensanschauung should be read as challenging the basic presuppositions of Heidegger on death. I then compare the two on the issue of immortality in order to show that Simmel is much closer to the subsequent (...) critics of Heidegger than he is to Heidegger himself. (shrink)

Ralph Waldo Emerson is often seen as the early American prophet of autonomy. This essay suggests a perhaps surprising fellow traveler in this prophetic call: Joseph Smith. Smith opposed religious creeds for the same reason that Emerson denounced them, namely that creeds represent a threat to the autonomy of a person's beliefs. Smith and Emerson also forward similar defenses of individual autonomy in action. Furthermore, they encounter a shared problem: how can autonomy be possible in a society where other individuals (...) hold some kind of authority? I propose that each thinker resolves this tension through an insight with a Kantian echo. A suitably qualified version of authority can sometimes count as an expression of, rather than hindrance to, autonomy. I describe the overlap in Emerson and Smith as a “frontier” version of Kantianism. They favor determining one's own beliefs and actions in a way that looks forward to an open future of possibility. (shrink)

At least since the time of Plato’s writings, epideictic rhetoric has been criticized as deceptive, as epistemologically bankrupt, and as politically irrelevant. Aristotle himself emphasizes that the key ‘topic’of epideictic is amplification and stresses that the epideictic orator chiefly adds ‘size’ and ‘beauty’ to widely shared memories. This paper reinterprets Aristotle’s statements and argues that Aristotle’s account brings to light significant civic resources embodied in epideictic. A genuine statesman uses ceremonial speech to articulate and explain a regime’s underlying ethos and (...) purposes; thus he defines the regime’s telos and orients the citizenry toward it. In that way, it is argued, epideictic oratory is not the trivial cousin of deliberative and judicial rhetoric, but rather the rhetorical genre whose essential function is to explain and defend the fundamental building blocks of the regime. (shrink)

This article, which introduces the special section on The Urban Problematic, takes as its starting point the ways in which categories associated with the ‘urban’ have broken down, such that the once singular and coherent concept ‘city’ has disintegrated in certain ways: the notion has been demythologized, so that representations of the city must now be regarded as partial and invested; and cities themselves have become opaque and unpredictable both to urban scholars and to governments, planners and various kinds of (...) welfare organizations. The indications of crisis, captured for instance by concerns about the slums, favelas and shanty towns of the world’s megacities, also indicate that much of what counts in modern urban life is in some way connected with the marginal, the unofficial, and the supplemental. The article takes a supplemental view of the current state of urban dwelling. This involves at the same time a longer, more patient, historical view in its attempt to understand the current state of the city as part of a shift in the play of heterogeneous forces. With reference to the articles contained in The Urban Problematic, this introductory article finally draws attention to some of the urgent and critical issues of contemporary urbanism. (shrink)

In this paper I intend to do two things. The first is to discuss a method of doing philosophy, the method of ‘ordinary language’ philosophy, as it is commonly and misleadingly called. (Its other common title: ‘Oxford Philosophy’ is even more misleading, since the roots of the method lie in Cambridge, and many of the most flourishing branches are in the United States rather than England.)If it needs a name, perhaps the best is—adapting Popper to our purpose—‘piecemeal philosophical engineering’. Such (...) a title would emphasise the attention to detail and the caution about conclusions that characterise the best of such work. The second aim of this paper is to apply the method thus discussed and defended to three questions connected with the concept of freedom. These problems arise out of three recent discussions of freedom—Thought and Action and Spinoza and the Idea of Freedom by Professor Hampshire, and Two Concepts of Liberty by Professor Berlin. (shrink)

It will be argued that Wittgenstein did not outright reject the law of excluded middle for mathematics or the proof-techniques that constructivists reject in connection with the law of excluded middle. Wittgenstein can be seen to be critical of the dogmatic claims of Brouwer and Weyl concerning how proofs should be constructed. Rather than himself laying down a requirement concerning what is and is not a proof, Wittgenstein can be read as exploring the differences between constructive and non-constructive proofs. I (...) will read Wittgenstein as arguing that Brouwer’s rejection of excluded middle is based upon an over-extension from examples that Wittgenstein reads as special cases. Wittgenstein is certainly interested in the difference between constructive and non-constructive proof but only for the purposes of exploring the easily-missed differences between the two, not in order to reject non-constructive approaches. (shrink)

Background While prenatal surgery historically was performed exclusively for lethal conditions, today intrauterine surgery is also performed to decrease postnatal disabilities for non-lethal conditions. We sought to describe physicians' attitudes about prenatal surgery for lethal and non-lethal conditions and to elucidate characteristics associated with these attitudes. Methods Survey of 1200 paediatric surgeons, neonatologists and maternal–fetal medicine specialists. Results Of 1176 eligible physicians, 670 responded. In the setting of a lethal condition for which prenatal surgery would likely result in the child (...) surviving with a severe disability, most respondents either disagreed or strongly disagreed that they would recommend the surgery. Male physicians were twice as likely to recommend surgery for the lethal condition, as were physicians who believe that abortion is morally wrong. Older physicians were less likely to recommend surgery. For non-lethal conditions, most respondents agreed that they would recommend prenatal surgery, even if the surgery increases the risk of prematurity or fetal death. Compared with MFMs, surgeons were less likely to recommend such surgery, as were physicians not affiliated with a fetal centre, and physicians who were religious. Conclusion Physician’s attitudes about prenatal surgery relate to physicians’ beliefs about disability as well as demographic, cultural and religious characteristics. Given the variety of views, parents are likely to receive different recommendations from their doctors about the preferable treatment choice. (shrink)