In Fallibilism Democracy and the Market, Calvin Hayes proposes an original solution to the major meta-theoretical issue in moral philosophy, the is-ought problem, then utilizes it to define and/or solve practical problems in both applied ethics and public policy. The solution and its applications are based on a unified theory of rationality applicable to epistemology, ethics and public policy, predicated on a revised Popperian fallibilism. It is intended as a defense of Karl Popper's political philosophy but only after (...) a substantial revision of its theoretical and meta-theoretical basis. (shrink)

I Karl Popper's Copernican Revolution Since Popper espouses what he terms " evolutionary epistemology" and since he argues that any discussion of ...

logical failure or contradiction by a fact. Intuition alone can decide between two competing theories agreeing with the facts. (ibid. ...

Summary This paper seeks to be a systematic reflection on the difficulties raised by the sixteenth century Reformed notion of the atonement, rather than a repetitio of centuries-old methods of conceptualization. I will therefore look beyond the somewhat imprecise confessions of the period, and instead focus on the dogmatic work of John Calvin to find a more robust Reformed notion of the atonement. Yet, as we shall see, Calvin’s account of the atonement is not without its inconsistencies. Namely, (...) if it is the wrath of God that is satisfied on the cross of Christ, as Calvin states, then the divine love becomes obscured from view. In reply, Karl Barth’s theology of the atonement will be surveyed in order to uphold that the holy love of God is effective at every moment in the accomplishment of our redemption. Thus, this paper seeks to found a theology of the atonement guided by the Reformed theology of the sixteenth century, yet at the same time considers it possible to decisively bend the Reformed tradition without breaking with it. (shrink)

The review cites the “Open Society” twice in its title—and is clearly pro-Popperian—but then fails to mention the fourteen-point list, and surrounding discussion, that explicitly compares Popper’s critical rationalism with anarcho-libertarianism (strong similarities) and liberal democracy (strong dissimilarities); EfL, pp.135-142. If the review had engaged more closely with the arguments of EfL and been more informed by the relevant social scientific literature, then it would probably have found the anarcho-libertarian case to be far more robust and realistic than such a (...) cursory dismissal can hope to refute. (shrink)

Non-Archimedean population axiologies – also known as lexical views – claim (i) that a sufficient number of lives at a very high positive welfare level would be better than any number of lives at a very low positive welfare level and/or (ii) that a sufficient number of lives at a very low negative welfare level would be worse than any number of lives at a very high negative welfare level. Such axiologies are popular because they can avoid the (Negative) Repugnant (...) Conclusion and satisfy the adequacy conditions given in the central impossibility result in population axiology due to Gustaf Arrhenius. I provide a novel argument against them which appeals to the way that good and bad lives can intuitively outweigh one another. (shrink)

In _Ontological Terror_ Calvin L. Warren intervenes in Afro-pessimism, Heideggerian metaphysics, and black humanist philosophy by positing that the "Negro question" is intimately imbricated with questions of Being. Warren uses the figure of the antebellum free black as a philosophical paradigm for thinking through the tensions between blackness and Being. He illustrates how blacks embody a metaphysical nothing. This nothingness serves as a destabilizing presence and force as well as that which whiteness defines itself against. Thus, the function of (...) blackness as giving form to nothing presents a terrifying problem for whites: they need blacks to affirm their existence, even as they despise the nothingness they represent. By pointing out how all humanism is based on investing blackness with non-Being—a logic which reproduces antiblack violence and precludes any realization of equality, justice, and recognition for blacks—Warren urges the removal of the human from its metaphysical pedestal and the exploration of ways of existing that are not predicated on a grounding in Being. (shrink)

I argue against pessimistic readings of the Buddhist tradition on which unawakened beings invariably have lives not worth living due to a preponderance of suffering (duḥkha) over well-being.

This article considers the relationship between utilitarianism and the ethics of Early Buddhism and classical Indian Mahāyāna Buddhism. Section 2 discusses normative ethics. I argue (i) that Early Buddhist ethics is not utilitarian and (ii) that despite the many similarities between utilitarianism and Mahāyāna ethics, it is at best unclear whether Mahāyāna ethics is consequentialist in structure. Section 2 closes by reconstructing the Buddhist understanding of well-being and contrasting it to hedonism. -/- Section 3 focuses on applied ethics. I suggest (...) that two major choice-points for the Buddhist are, first, whether to accept the doctrine of rebirth and, second, whether to adopt a pessimistic or tentatively optimistic reading of Buddhist axiology. I assess the implications of the possible resulting views for various topics in applied ethics, including cause prioritization, global health and poverty, animal welfare, existential risk, space colonization, and human biomedical enhancement, comparing Buddhist answers to contemporary utilitarian positions on these issues. Along the way, I also argue against the pessimistic reading of Buddhist axiology and in favor of a moral-patient-affecting, rather than totalist, understanding of Buddhist population ethics. (shrink)

Many accept the following three theses in animal ethics. First, although animal welfare should not be—or at least, need not be—our top moral priority, it is not a trivial one either. Second, if an animal is sentient, then it is a moral patient. Third, the extinction of an animal species is a tragic outcome that we have moral reason to prevent. I argue that a traditional (i.e., pre-modern) Buddhist perspective pushes against the first thesis and that a naturalized Buddhist perspective (...) is inconsistent with the latter two. (shrink)

Maximize Expected Choiceworthiness (MEC) is a theory of decision-making under moral uncertainty. It says that we ought to handle moral uncertainty in the way that Expected Value Theory (EVT) handles descriptive uncertainty. MEC inherits from EVT the problem of fanaticism. Roughly, a decision theory is fanatical when it requires our decision-making to be dominated by low-probability, high-payoff options. Proponents of MEC have offered two main lines of response. The first is that MEC should simply import whatever are the best solutions (...) to fanaticism on offer in decision theory. The second is to propose statistical normalization as a novel solution on behalf of MEC. This paper argues that the first response is open to serious doubt and that the second response fails. As a result, MEC appears significantly less plausible when compared to competing accounts of decision-making under moral uncertainty, which are not fanatical. (shrink)

The dramatic increase in the number of overseas students studying in the United Kingdom and other Western countries has required academics to reevaluate many aspects of their own, and their institutions', practices. This article considers differing cultural values among overseas students toward plagiarism and the implications this may have for postgraduate education in a Western context. Based on focus-group interviews, questionnaires, and informal discussions, we report the views of plagiarism among students in 2 postgraduate management programs, both of which had (...) a high constituency of overseas students. We show that plagiarist practices are often the outcome of many complex and culturally situated influences. We suggest that educators need to appreciate these differing cultural assumptions if they are to act in an ethical manner when responding to issues of plagiarism among international students. (shrink)

OpenAI’s Chat Generative Pre-training Transformer (ChatGPT), Google’s Bard and other generative artificial intelligence (GenAI) technologies can greatly enhance the capability of healthcare profess...

Neurobiologist William Calvin explores the human brain, positing that the neurons in the brain operate in an accelerated version of biological evolution, evolving ideas through random variations and selections, and supports his hypothesis with numerous ca.

The dramatic increase in the number of overseas students studying in the United Kingdom and other Western countries has required academics to reevaluate many aspects of their own, and their institutions', practices. This article considers differing cultural values among overseas students toward plagiarism and the implications this may have for postgraduate education in a Western context. Based on focus-group interviews, questionnaires, and informal discussions, we report the views of plagiarism among students in 2 postgraduate management programs, both of which had (...) a high constituency of overseas students. We show that plagiarist practices are often the outcome of many complex and culturally situated influences. We suggest that educators need to appreciate these differing cultural assumptions if they are to act in an ethical manner when responding to issues of plagiarism among international students. (shrink)

This meditation by an award winning historian calls for a new way oflooking at the natural world and our place in it, while boldly challenging theassumptions that underlie the way we teach and think about both history andtime. Calvin Luther Martin's In the Spirit of the Earth is a provocativeaccount of how the hunter-gatherer image of nature was lost--with devastatingconsequences for the environment and the human spirit. According to Martin, our current ideas about nature emerged during neolithictimes, as humans (...) began to domesticate animals and farm the land. In thehunter-gatherer mind, animals and plants were spiritual beings and the earth areliable provider. But in neolithic innovations Martin finds the roots of ourown curiously alienated relationship with other living things and with theearth itself. This alienation is revealed not only in our artifice--thetechnology that moves us further and further away from nature--but even in theway we speak about the world. It is revealed most dramatically, perhaps, inthe horrific destruction we have visited on animals and landscapes. Martin sees the shift to agricultural economies as a change in spiritual imagination. This new approach to food getting meant a new understanding ofourselves and the world--a new, powerful image of the self relative to plantsand animals. It led to food surpluses, a population boom, the appearance ofcities and ceremonial centers, and the emergence of priestly classes and rulingelites--in short, to all the achievements, follies, and horrors of"civilization." Martin argues that history--his own discipline--and human centered historicalconsciousness lie at the heart of this ultimately destructive ideology.Notions of order and progress, of a chosen people and linear time, fuel oursense that the world is ours to improve, exploit, and even destroy. We need torediscover the wisdom and sanity of less presumptuous ideas of nature--aprocess that demands a much larger narrative than historians have been writingand telling. Without calling for a return to hunting and gathering, Martinasks if some of what we lost--or left behind--in the distant past might bereclaimed and used again. To make peace with the earth. To make peace withourselves. "Many will respond with that oft heard reply, But we cannot go back!To which I respond, But we never left--never left our true, real context, thatis. Homo is still here on this planet earth, abiding in our most fundamentaland necessary nature by its fundamental and necessary terms. We left all ofthat only, really, in our fevered imagination. It all began as an act ofimagination, an illusory image--most fundamentally, an image of fear--and so thecorrective process must likewise begin with an image. Let us re-learn, as hunter-gatherers knew to the core of their being, that this place and itsprocesses (even in our death) always takes care of us--that Homo's citizenship, and errand, rest not with any creed or state, but with 'that star's substancefrom which he had arisen.'"--from In the Spirit of the Earth. (shrink)

We consider how human subjects establish signaling conventions in the context of Lewis-Skyrms signaling games. These experiments involve games where there are precisely the right number of signal types to represent the states of nature, games where there are more signal types than states, and games where there are fewer signal types than states. The aim is to determine the conditions under which subjects are able to establish signaling conventions in such games and to identify a learning dynamics that approximates (...) how they succeed when they do. Our results suggest that human agents tend to use a win-stay/lose-shift with inertia dynamics to establish conventions in such games. We briefly consider the virtues and vices of this low-rationality dynamics. (shrink)

Error theory turns on a particular presupposition about the conceptual commitments of moral realism, namely that the moral facts posited by realists need to be categorical. True moral propositions are said to have an absolute authority in their prescriptions in the sense that an agent, regardless of her own ends, needs or desires, is categorically obligated and has reason to act in accordance with their prescriptions. But, nothing in the world has such a queer property as categoricity, and therefore we (...) ought to be suspect of the enterprise of moral discourse. Some philosophers, like Stephen Finlay, have argued that this categoricity is not a necessary feature of moral language, and in so doing hope to have shown that the error theoretic critique is thus refuted. In this article I offer a survey of the literature on this topic and then contribute independent motivations for siding with those who think moral facts need not be categorical. (shrink)

In “Justice as Fairness: Political not Metaphysical,” John Rawls suggests an approach to a public conception of justice that eschews any dependence on metaphysical conceptions of justice in favor of a political conception of justice. This means that if there is a metaphysical conception of justice that actually obtains, then Rawls’ theory would not be sensitive to it. Rawls himself admitted in Political Liberalism that “the political conception does without the truth.” Similarly, in Law of Peoples, Rawls endorses a political (...) conception of justice to govern the society of peoples that is not concerned with truth, but instead concerned with being sufficiently neutral so as to avoid conflict with any reasonable comprehensive doctrines. The odd result is that this neutrality excludes any conception of truth at all. Therefore, in times of crisis that demand incisive decision making based on scientific, economic or moral considerations, public reason will stall because it can contain no coherent conception of truth. (shrink)

Abstract:The article interrogates notions of resistance and will against the Black Radical Tradition vis-à-vis a close reading of Friedrich Nietzsche’s Will to Power and through Hortense Spiller’s seminal essay, “Mama’s Baby, Papa’s Maybe.” In reading Spillers alongside Nietzsche, the essay argues that black nihilism presents a more severe problem than Nietzsche could anticipate: that the black will is denied active desire and a cosmological body is left to express its “power”—only to highlight (black) resistance as a question.

In this thought experiment, I provide a philosophical reading of the “Karen call” to explain its persistence and impact. I argue the call is an act of shepherding in the twenty-first century—fulling the ethical responsibility and duty of Dasein, as Heidegger presents it in his philosophy. Every call performs ontological labor—a guarding and surveillance of Being—requiring a vigilant policing of ontological boundaries and a marshaling of violence (state sanctioned) to prevent black encroachment (the violation of ontological interdiction). The cell phone, (...) as modern technology, is the nexus between “the call of Being” and the “call to law enforcement” (Karen call). This guarding relies on the cell phone as an indispensable technology of surveillance. The Karen call is a response to an ontological emergency. (shrink)

This article considers the contemporary effective altruism (EA) movement from a classical Indian Buddhist perspective. Following barebones introductions to EA and to Buddhism (sections one and two, respectively), section three argues that core EA efforts, such as those to improve global health, end factory farming, and safeguard the long-term future of humanity, are futile on the Buddhist worldview. For regardless of the short-term welfare improvements that effective altruists impart, Buddhism teaches that all unenlightened beings will simply be reborn upon their (...) deaths back into the round of rebirth (samsāra), which is held to be undesirable due to the preponderance of duhkha (unsatisfactoriness, dis-ease, suffering) over well-being that characterizes unenlightened existence. This is the samsāric futility problem. Although Buddhists and effective altruists disagree about what ultimately helps sentient beings, section four suggests that Buddhist-EA dialogue nonetheless generates mutually-instructive insights. Buddhists – including contemporaries, such as those involved in Socially Engaged Buddhism – might take from EA a greater focus on explicit prioritization research, which seeks knowledge of how to do the most good we can, given our finite resources. EA, for its part, has at least two lessons to learn. First, effective altruists have tended to assume that the competing accounts of welfare converge in their practical implications. The Buddhist conception of the pinnacle of welfare as a state free from duhkha and, correspondingly, the Buddhist account of the path that leads to this state weigh against this assumption. Second, contrasting Buddhist with effective altruist priorities shows that descriptive matters of cosmology, ontology, and metaphysics can have decisive practical implications. If EA wants to give a comprehensive answer to its guiding question – “how can we do the most good?” – it must argue for, rather than merely assume, the truth of secular naturalism. (shrink)

The seventeenth century was a period of extraordinary invention, discovery and revolutions in scientific, social and political orders. It was a time of expansive automation, biological discovery, rapid advances in medical knowledge, of animal trials and a questioning of the boundaries between species, human and non-human, between social classes, and of the assumed naturalness of political inequality. This book gives a tour through those objects, ordinary and extraordinary, which captivated the philosophical imagination of the single most important French philosopher of (...) this period, Rene Descartes. Deborah J. Brown and Calvin G. Normore document Descartes' attempt to make sense of the complex, composite objects of human and divine invention, consistent with the fundamental tenets of his metaphysical system. Their central argument is that, far from reducing all the categories of ordinary experience to the two basic categories of substance, mind and body, Descartes' philosophy recognises irreducible composites that resist reduction, and require their own distinctive modes of explanation. (shrink)

The spatial misrepresentation objection (SMO) against the wave theory of sound argues that if sounds are compression waves, then our auditory experiences are massively illusory for not representing sounds as propagating in the medium. Thus, it claims that the wave theory should be rejected because it is unreasonable to accept such an error theory of hearing. This paper presents a metaphysics of compression waves to show that the wave theory correctly implies that we cannot hear sounds as propagating. Moreover, I (...) argue that the SMO is based on a mischaracterisation of the phenomenology of auditory experiences. A new conception of auditory perception is then proposed to explain how a sound source and its compression wave are both represented in the same auditory experience. Finally, I compare my view with some alternative theories of sound. Overall, it is found that the SMO is more of an objection against the traditional conception of hearing than a challenge to the wave theory of sound. (shrink)

The research ethics framework put forward by McCradden et al. to support systematic inquiry in the development of artificial intelligence and machine learning technologies in healt...

Abstract:Calvin Warren talks about Heidegger's influence on Afropessimism, and about the philosophical significance of the Harlem Renaissance.

In seeking to answer the question "How does that which is other become evil?" the author provides a discussion of four entwined aspects of the issue at stake: difficulty in achieving clarity on the grammar of evil; genocide as a striking illustration of otherness becoming evil; the challenge of postnationalism as a resource for dealing with otherness in the socio-political arena; and the ethico-religious dimension as it relates to the wider problem of evil.

This dissertation aims to revive wave theory in the philosophy of sound. Wave theory identifies sounds with compression waves. Despite its wide acceptance in the scientific community as the default position, many philosophers have rejected wave theory and opted for different versions of distal theory instead. According to this current majority view, a sound has its stationary location at its source. I argue against this and other alternative philosophical theories of sound and develop wave theory into a more defensible form. (...) Philosophers of sound tend to emphasise how sounds are experienced to be in their arguments. Most often, it is assumed that that which appears to be a distally located bearer of auditory properties in an auditory experience is a sound. Chapter 1 argues that if this distal entity is the sound source instead, many of the existing theories of sound will be severely affected. Chapter 2 discusses auditory perception and criticises the common assumption that we hear non-sound entities in virtue of hearing sounds. I show that this assumption begs the question against certain theories of sound and that the contrary view that sound sources can be directly heard is more plausible. If sound sources can be directly heard, then features commonly attributed to sounds based on auditory experiences might rather be features of sound sources. I examine eight of such features in Chapter 3. Only four of them survive. Chapters 4 and 5 review the existing theories of sound. After a taxonomy of existing theories of sound, each theory is criticised one-by-one. Some of them are problematic precisely because they rely on the implausible assumption that that which appears to be distally located in an auditory experience is a sound rather than a sound source. Lastly, Chapter 6 focuses on wave theory. It begins with two positive arguments for wave theory in general, followed by my replies to two common objections in the literature. I then move on to develop my version of wave theory. There are two core aspects of my view. The first one is a metaphysics of compression waves; the second is an account of what it is to hear compression waves. After comparing my view with a similar theory, I demonstrate the explanatory power of my view in two steps. First, the eight commonly accepted features of sounds examined in Chapter 3 are revisited. It turns out that my view can accommodate all of them. Second, explanations for four special sound-related phenomena are offered at the end of the chapter. I conclude in the last chapter with the suggestion that, as a philosopher, the best way to defend wave theory is to offer a better understanding of auditory perception which explains how compression waves are experienced. (shrink)

Explains how Native Americans understand the world and their place in it and discusses what other cultures can learn by studying Native American beliefs and traditions.

. This work will be useful to all who wonder what to do about the largely negative results of postmodern thought.Ó ÑJoseph C. Flay The Resources of Rationality addresses the postmodernist assault on the claim of reason and develops a ...

Many societies have norms of equity – that those who make symmetric social contributions deserve symmetric rewards. Despite this, there are widespread patterns of social inequity, especially along gender and racial lines. It is often the case that members of certain social groups receive greater rewards per contribution than others. In this article, we draw on evolutionary game theory to show that the emergence of this sort of convention is far from surprising. In simple cultural evolutionary models, inequity is much (...) more likely to emerge than equity, despite the presence of stable, equitable outcomes that groups might instead learn. As we outline, social groups provide a way to break symmetry between actors in determining both contribution and reward in joint projects. (shrink)

This is a book about the human sciences. However, it is not a treatise on scientific methodology nor is it a proposal for a unification of the human sciences through an integration of their findings within a general conceptual scheme.