This dissertation examines the psychology of moral judgment and its implications for normative ethics and metaethics. Recent empirical findings in moral psychology, such as the impact of emotions, intuitions, and situational factors on moral judgments, have sparked a debate about whether ordinary moral judgments are systematically error-prone. Some philosophers, such as Peter Singer and Joshua Greene, argue that these findings challenge the reliability of moral intuitions and support more "reasoned", consequentialist approaches over deontological ones. The first part of the dissertation (...) reviews these provocative findings and the philosophical reactions to them, which often invoke the notion of 'moral relevance' - the idea that some factors shaping moral judgments are morally irrelevant. The second part develops a psychological account of moral relevance, drawing on theories of the moral domain, the role of emotions, and models of moral cognition. This account reveals the complex interplay of intuitive and reasoned processes in generating impressions of moral relevance. The final part reevaluates the philosophical discussions in light of this psychological understanding. It contends that the evolutionary background of moral intuitions does not necessarily render them inadequate, and that both deontological and consequentialist judgments likely depend on evolved intuitions to a significant degree. Furthermore, the tendency to dismiss certain influences on moral judgment as irrelevant can itself be explained psychologically. Considering the psychological account presented, mind-independent accounts of morality become less plausible. The dissertation concludes that while empirical moral psychology reveals important constraints on normative theorizing, it does not decisively favor consequentialism over deontology. To assess the significance of empirical-scientific findings for ethics, a nuanced understanding of the origins of moral judgments is nevertheless indispensable. (shrink)

Leistungssportlerinnen, die in populären Sportarten erfolgreich sind, kommen in den Genuss hoher Einkommen und großen sozialen Ansehens. Gleichzeitig ist ihr Erfolg von Voraussetzungen abhängig, die zu einem signifikanten Teil von ihrem Genotyp bestimmt werden. Diesen Sportlern werden also durch gesellschaftliche Prozesse substantielle Vorteile aufgrund von Eigenschaften zuteil, auf deren Vorhandensein sie keinen Einfluss haben. Wir untersuchen, wie wir vor dem Hintergrund verschiedener Gerechtigkeitsvorstellungen mit diesem Phänomen umgehen sollten. Wir argumentieren, dass die konsistente Berücksichtigung von Intuitionen zur gerechten Güterverteilung an Wettkämpferinnen (...) eine deutliche Ausweitung des Einsatzes von Wettkampfklassen erfordert. Die bestehenden Ungleichverteilungen lassen sich nicht allein mit Verweis auf ein Recht auf Selbsteigentum rechtfertigen. Sie verursachen auch keine Verbesserungen der Lage von besonders schlecht gestellten Individuen im Wirkungsbereich des Leistungssports, auf die zugunsten ihres Weiterbestehens verwiesen werden könnte. Trotz des erheblichen Aufwandes und der deutlichen Veränderungen im Charakter des Leistungssports, die mit der vorgeschlagenen Differenzierung von Wettkampfklassen einhergingen, ist diese Maßnahme geboten. (shrink)

The current meta-analysis reviews 24 studies on self-reported emotional reactions to facial expressions in socially anxious versus nonanxious individuals. We hypothesized that socially anxious individuals would perceive all face types as less approachable, more negative, and more arousing. After correcting for biases, results showed that socially anxious individuals, compared to controls, reported lower approachability to all types of expressions and higher arousal in response to neutral expressions. Variances among effects usually could not be explained by the proposed moderators. This suggests (...) that current conceptualizations of social anxiety should take into account the willingness to approach social stimuli rather than global measures of emotion or arousal. (shrink)

Plato on eros What is love for Plato, and why, after his analysis of eros in Symposium, did Plato take up the subject again, some ten years later, in Phaedrus? This article describes a transtition in Plato’s thinking about eros. In the Symposium, eros is a desire for immortality and a creative power, and it is is elicited by a beautiful person. In the homoerotic case, the lover’s soul is pregnant, and his eros produces the good in the form of (...) poems, laws, philosophical ideas, and virtue. But the philosopher has to gradually outgrow his love for a beautiful body, and turn towards the realm of abstract ideas. In the Phaedrus, by contrast, the beauty of a boy can straightforwardly connect the philosopher to the divine, i.e., perfect and timeless reality. Here, the philosopher does not leave his love for the person behind. On the contrary, the friendship is forever, and it is the conversation between the friends that generates knowledge. (shrink)

While a vast body of research has been dedicated to understanding social problems and psychological disorders, we know remarkably little about the positive aspects of life, the things that make life worth living. This volume brings together the latest findings on the causes and consequences of human happiness and well-being. The book covers a wide variety of disciplines, encompassing evolutionary biology, positive psychology, economics and social science, neuroscience and peace studies. Contributors to the volume include some of the most distinguished (...) scholars in the field: social scientist Robert Putnam, evolutionary psychiatrist Randolph Nesse, psychologist Howard Gardner, economist Robert Frank, the founder of the Positive Psychology movement Martin Seligman, and the economic psychologist and Nobel Laureate Daniel Kahneman. (shrink)

To be self-compassionate is to show compassion not (only) for others but for yourself. Research in psychology suggests that self-compassion leads to improved well-being and functioning. With the psychological research in the background, we give a philosophical account of self-compassion and its ethical significance. We build a definition of self-compassion, suggesting that self-compassion is different from but closely analogous to compassion for others. Our definition departs from the most prominent definition in the psychological literature but is well-equipped to guide ongoing (...) empirical research. We then argue that self-compassion is a virtue. Self-compassion makes ordinary people happier and more likely to act well, and the self-compassionate person understands and values herself correctly; she sees herself accurately as a needy, vulnerable, limited human whose interests matter. If we are right, then the ethical relationship with self is more complicated than philosophical treatments have so far acknowledged. The virtuous person does not only meet moral duties to herself or exercise permissions to favor her own interests. She also has an emotional relationship with herself, which incorporates enlightened self-understanding and self-care. (shrink)

Boyer & Lienard's (B&L's) model of obsessive-compulsive disorder (OCD) rituals does not completely conform to our clinical experience with patients, and the clinical implications of their model is not described by the authors. We discuss potential differences of opinion regarding both the nature of OCD and the mechanisms involved in the maintenance of symptoms, and how emotional processing theories can account for treatment effects. (Published Online February 8 2007).

ABSTRACTRecent models of social anxiety disorder emphasise the role of emotion dysregulation; however, the nature of the proposed impairment needs clarification. In a replication and extension framework, four studies examined whether individuals with social anxiety are impaired in using cognitive reappraisal and expressive suppression. Self-reports and lab-based tasks of suppression and reappraisal were utilised among individuals with high and low levels of social anxiety. A meta-analysis of these studies indicated that, compared to controls, HSAs reported less frequent and effective use (...) of reappraisal and more frequent and effective use of suppression. Counter to most models and our hypotheses, HSAs were more successful than controls in lab-based reappraisal of shame-arousing pictures as measured by subjective ratings, but not by event-related potentials. HSAs were less successful than controls in lab-based suppression of shame-arousing pictures as measured by subjective ratings, but not... (shrink)

People loved for their beauty and cheerfulness are not loved as irreplaceable, yet people loved for “what their souls are made of” are. Or so literary romance implies; leading philosophical accounts, however, deny the distinction, holding that reasons for love either do not exist or do not include the beloved’s distinguishing features. In this, I argue, they deny an essential species of love. To account for it while preserving the beloved’s irreplaceability, I defend a model of agency on which people (...) can love each other for identities still being created, through a kind of mutual improvisation. (shrink)

Hardly anyone disputes that discrimination can be a grave moral wrong. Yet this consensus masks fundamental disagreements about what makes something discrimination, as well as precisely why acts of discrimination are wrong. Benjamin Eidelson develops systematic answers to those two questions. He claims that discrimination is a form of differential treatment distinguished by its special connection to the differential ascription of some property to different people, and goes on to argue that what makes some cases of discrimination intrinsically wrongful (...) is that they manifest an attitude of disrespect for the personhood of those who are disfavored. He endeavors to specify what this attitude consists in, and to demonstrate how attending to its character can help us to better understand the moral dimensions of different forms of wrongful discrimination. The book concludes with an extended discussion of racial profiling in law enforcement. (shrink)

Gerade weil das Bestehen auf Rangordnungen in der heutigen Gesellschaft anstößig und fremd wirkt, ist es lohnenswert, sich ihnen mit Nietzsche neu zu stellen, der sie als sein Problem bezeichnete. Er richtet sie gezielt gegen die Gleichheit, von der er befürchtet, ihr Anspruch auf Universalität verunmögliche Individualität, Anders-Sein und damit auch alle Größe. Den moralischen Wert der Gleichheit kritisieren heißt nicht, sich von demokratischen Grundprinzipien oder Errungenschaften zu verabschieden. Geklärte Rangverhältnisse reduzieren Komplexität, vereinfachen die Kommunikation, machen Verhalten erwartbar und vereinfachen (...) so die Orientierung. So könnte gerade in den modernen Ausprägungen der Demokratie ein offenerer Umgang mit Rangordnungen zu ihrer Stärkung beitragen. Die Nietzsche-Forschung hat eine Beschäftigung mit dem Begriff bisher weitgehend vermieden. Alberts schließt diese Forschungslücke. Er geht persönlichen, philologischen und philosophischen Anhaltspunkten für Nietzsches Denken nach und untersucht die Perspektiven, die dabei auf verschiedenste Lebensbereiche wie Natur, Religion, Moral, Wissenschaft und Interindividualität eröffnet werden. (shrink)

According to the Bayesian paradigm in the psychology of reasoning, the norms by which everyday human cognition is best evaluated are probabilistic rather than logical in character. Recently, the Bayesian paradigm has been applied to the domain of argumentation, where the fundamental norms are traditionally assumed to be logical. Here, we present a major generalisation of extant Bayesian approaches to argumentation that utilizes a new class of Bayesian learning methods that are better suited to modelling dynamic and conditional inferences than (...) standard Bayesian conditionalization, is able to characterise the special value of logically valid argument schemes in uncertain reasoning contexts, greatly extends the range of inferences and argumentative phenomena that can be adequately described in a Bayesian framework, and undermines some influential theoretical motivations for dual function models of human cognition. We conclude that the probabilistic norms given by the Bayesian approach to rationality are not necessarily at odds with the norms given by classical logic. Rather, the Bayesian theory of argumentation can be seen as justifying and enriching the argumentative norms of classical logic. (shrink)

The principle of indifference states that in the absence of any relevant evidence, a rational agent will distribute their credence equally among all the possible outcomes under consideration. Despite its intuitive plausibility, PI famously falls prey to paradox, and so is widely rejected as a principle of ideal rationality. In this article, I present a novel rehabilitation of PI in terms of the epistemology of comparative confidence judgments. In particular, I consider two natural comparative reformulations of PI and argue that (...) while one of them prescribes the adoption of patently irrational epistemic states, the other provides a consistent formulation of PI that overcomes the most salient limitations of existing formulations. (shrink)

Given that as much as half of human thought arises in a stimulus independent fashion, it would seem unlikely that such thoughts would play no functional role in our lives. However, evidence linking the mind-wandering state to performance decrement has led to the notion that mind-wandering primarily represents a form of cognitive failure. Based on previous work showing a prospective bias to mind-wandering, the current study explores the hypothesis that one potential function of spontaneous thought is to plan and anticipate (...) personally relevant future goals, a process referred to as autobiographical planning. The results confirm that the content of mind-wandering is predominantly future-focused, demonstrate that individuals with high working memory capacity are more likely to engage in prospective mind-wandering, and show that prospective mind-wandering frequently involves autobiographical planning. Together this evidence suggests that mind-wandering can enable prospective cognitive operations that are likely to be useful to the individual as they navigate through their daily lives. (shrink)

In this article, we address a major outstanding question of probabilistic Bayesian epistemology: how should a rational Bayesian agent update their beliefs upon learning an indicative conditional? A number of authors have recently contended that this question is fundamentally underdetermined by Bayesian norms, and hence that there is no single update procedure that rational agents are obliged to follow upon learning an indicative conditional. Here we resist this trend and argue that a core set of widely accepted Bayesian norms is (...) sufficient to identify a normatively privileged updating procedure for this kind of learning. Along the way, we justify a privileged formalization of the notion of ‘epistemic conservativity’, offer a new analysis of the Judy Benjamin problem, and emphasize the distinction between interpreting the content of new evidence and updating one’s beliefs on the basis of that content. (shrink)

Partiality is the special concern that we display for ourselves and other people with whom we stand in some special personal relationship. It is a central theme in moral philosophy, both ancient and modern. Questions about the justification of partiality arise in the context of enquiry into several moral topics, including the good life and the role in it of our personal commitments; the demands of impartial morality, equality, and other moral ideals; and commonsense ideas about supererogation. This paper provides (...) an overview of the debate on the ethics of partiality through the lens of the domains of permissible and required partiality. After outlining the conceptual space, I first discuss agent-centred moral options that concern permissions not to do what would be impartially optimal. I then focus on required partiality, which concerns associative duties that go beyond our general duties to others and require us to give special priority to people who are close to us. I discuss some notable features of associative duties and the two main objections that have been raised against them: the Voluntarist and the Distributive objections. I then turn to the justification of partiality, focusing on underivative approaches and reasons-based frameworks. I discuss the reductionism and non-reductionism debate: the question whether partiality is derivative or fundamental. I survey arguments for ‘the big three’, according to which partiality is justified by appeal to the special value of either projects, personal relationships, or individuals. I conclude by discussing four newly emerging areas in the debate: normative transitions of various personal relationships, relationships with AI, epistemic partiality, and negative partiality, which concerns the negative analogue of our positive personal relationships. (shrink)

Recent years have seen a renewed debate over the importance of groupselection, especially as it relates to the evolution of altruism. Onefeature of this debate has been disagreement over which kinds ofprocesses should be described in terms of selection at multiple levels,within and between groups. Adapting some earlier discussions, we presenta mathematical framework that can be used to explore the exactrelationships between evolutionary models that do, and those that donot, explicitly recognize biological groups as fitness-bearing entities.We show a fundamental set (...) of mathematical equivalences between these twokinds of models, one of which applies a form of multi-level selectiontheory and the other being a form of ``individualism.'' However, we alsoargue that each type of model can have heuristic advantages over theother. Indeed, it can be positively useful to engage in a kind ofback-and-forth switching between two different perspectives on theevolutionary role of groups. So the position we defend is a``gestalt-switching pluralism.''. (shrink)

Waiting for Godot’s many commentators have emphasized the absurdity of hope in the play, but there has not been an account of how the play reprises hope’s historical transformation and weakening in modernity. This essay provides that account, arguing that Beckett’s Waiting for Godot sponsors a form of hope appropriate to the predicaments of modern societies. Godot stages the blockage of hope by reflecting the obsolescence and fragmentation of the religious and progressive legitimations for the concept that used to be (...) broadly convincing. Despite this blockage, however, Godot does not give in to nihilism. It, rather, models a form of responsible, self-aware hope appropriate to an historical situation where hope does not admit of rational justification. To develop this interpretation of the play and to defend its minimalist conception of hope, the essay draws on Theodor W. Adorno’s Negative Dialectics and aesthetics. (shrink)

A person's cognitive map, or knowledge of large‐scale space, is built up from observations gathered as he travels through the environment. It acts as a problem solver to find routes and relative positions, as well as describing the current location. The TOUR model captures the multiple representations that make up the cognitive map, the problem‐solving strategies it uses, and the mechanisms for assimilating new information. The representations have rich collections of states of partial knowledge, which support many of the performance (...) characteristics of common‐sense knowledge. (shrink)

v. 1. Charmides. Lysis. Laches. Protagoras. Euthydemus. Cratylus. Phaedrus. Ion. Symposium.--v. 2. Meno. Euthyphro. Apology. Crito. Phaedo. Georgias. Appendix I: Lesser Hippias. Alcibiades I. Menexenus. Appenddix II: Alcibiades II. Eryxias.--v. 3. Republic. Timaeus. Critias.--v. 4. Pharmenides. Theaetetus. Sophist. Statesman. Philebus.--v. 5 Laws. Index to the writings of Plato.

Can understanding be based on false beliefs? I argue that it can. I first argue that the best way to understand the question is that it is whether one can increase one's degree of understanding by adopting an overall less accurate body of beliefs. I identify three sufficient conditions for one body of beliefs to be more accurate than another. Next, I appeal to two widely used methods of comparing degrees of understanding. With these methods, I show that understanding can (...) be gained by acquiring false beliefs. In addition, I show that this implies that understanding is not factive. (shrink)

Philosophy & Public Affairs, Volume 50, Issue 2, Page 239-266, Spring 2022.

Suppositions can be introduced in either the indicative or subjunctive mood. The introduction of either type of supposition initiates judgments that may be either qualitative, binary judgments about whether a given proposition is acceptable or quantitative, numerical ones about how acceptable it is. As such, accounts of qualitative/quantitative judgment under indicative/subjunctive supposition have been developed in the literature. We explore these four different types of theories by systematically explicating the relationships canonical representatives of each. Our representative qualitative accounts of indicative (...) and subjunctive supposition are based on the belief change operations provided by AGM revision and KM update respectively; our representative quantitative ones are offered by conditionalization and imaging. This choice is motivated by the familiar approach of understanding supposition as `provisional belief revision' wherein one temporarily treats the supposition as true and forms judgments by making appropriate changes to their other opinions. To compare the numerical judgments recommended by the quantitative theories with the binary ones recommended by the qualitative accounts, we rely on a suitably adapted version of the Lockean thesis. Ultimately, we establish a number of new results that we interpret as vindicating the often-repeated claim that conditionalization is a probabilistic version of revision, while imaging is a probabilistic version of update. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps, and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may (...) freely copy and distribute this work, as no entity has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Miranda Fricker’s book Epistemic Injustice calls attention to an important sort of moral and intellectual wrongdoing, that of failing to give others their intellectual due. When we fail to recognize others’ knowledge, or undervalue their beliefs and judgments, we fail in two important respects. First, we miss out on the opportunity to improve and refine our own sets of beliefs and judgments. Second—and more relevant to the term “injustice”—we can deny people the intellectual respect they deserve. Along with describing the (...) wrong of epistemic injustice, Fricker proposes that epistemic justice is a virtue we “can, and should, aim for in practice”. But I argue that there are two major problems. First, it is not clear that it is reasonable to imagine there is any such stable disposition—that is, any such virtue—as the sort of justice she imagines. Second, even if there could be such a virtue, her theory of epistemic justice does not provide good guidance for avoiding epistemic injustice. While it could.. (shrink)

Compatibilists disagree over whether there are historical conditions on moral responsibility. Historicists claim there are, whilst structuralists deny this. Historicists motivate their position by claiming to avoid the counter-intuitive implications of structuralism. I do two things in this paper. First, I argue that historicism has just as counter-intuitive implications as structuralism when faced with thought experiments inspired by those found in the personal identity literature. Hence, historicism is not automatically preferable to structuralism. Second, I argue that structuralism is much more (...) plausible once we accept that personal identity is irrelevant to moral responsibility. This paves the way for a new structuralist account that makes clear what it takes to be the diachronic ownership condition (which is normally taken to be personal identity) and the locus of moral responsibility (which is normally taken to be ‘whole’ person), and helps to alleviate the intuitive unease many have with respect to structuralism. (shrink)

An English language translation accompanies the original Greek text of Aristotle's book about the nature of the state, constitutions, revolutions, democracy, and oligarchy.

We propose a ‘Moral Imagination’ methodology to facilitate a culture of responsible innovation for engineering and product teams in technology companies. Our approach has been operationalized over the past two years at Google, where we have conducted over 50 workshops with teams from across the organization. We argue that our approach is a crucial complement to existing formal and informal initiatives for fostering a culture of ethical awareness, deliberation, and decision-making in technology design such as company principles, ethics and privacy (...) review procedures, and compliance controls. We characterize some distinctive benefits of our methodology for the technology sector in particular. (shrink)

Mind &Language, Volume 35, Issue 1, Page 90-114, February 2020.

Diagrams have distinctive characteristics that make them an effective medium for communicating research findings, but they are even more impressive as tools for scientific reasoning. Focusing on circadian rhythm research in biology to explore these roles, we examine diagrammatic formats that have been devised to identify and illuminate circadian phenomena and to develop and modify mechanistic explanations of these phenomena.

Following Gilbert Ryle’s arguments, many philosophers took it for granted that someone knows how to do something just in case they have the ability to do it. Within the last couple decades, new intellectualists have challenged this longstanding anti-intellectualist assumption. Their central contention is that mere abilities aren’t on the same rational, epistemic level as know how. My goal is to intellectualize know how without over-intellectualizing it. Intelligent behavior is characteristically flexible or responsive to novelty, and the distinctive feature of (...) creatures who exhibit flexible behavior is their capacity to learn. As it turns out, Ryle already identified a core characteristic of learning shared widely across the animal kingdom from the lowly rat to the top athlete. Taking my cues from Ryle, I argue that know how is successful performance resulting from self-regulated abilities. To regulate an ability is to be disposed to adjust to error and respond to feedback. While regulating sophisticated human abilities often requires propositional knowledge, in many simpler cases it does not. I focus on the navigational know how of rats and honeybees. Although they possess know how, whether they possess propositional knowledge is at best an open question. (shrink)

Recent attempts to reconcile the ontic and epistemic approaches to explanation propose that our best explanations simply fulfill epistemic and ontic norms simultaneously. I aim to upset this armistice. Epistemic norms of attaining general and systematic explanations are, I argue, autonomous of ontic norms: they cannot be fulfilled simultaneously or in simple conjunction with ontic norms, and plausibly have priority over them. One result is that central arguments put forth by ontic theorists against epistemic theorists are revealed as not only (...) question-begging, but ultimately self-defeating. Another result is that a more nuanced reconciliation of the epistemic and ontic views is required: we should regard good explanatory practice as a dynamic process with distinct phases of epistemic and ontic success. (shrink)

Merleau-Ponty’s appropriation of Gestalt theory in The Structure of Behavior is central to his entire corpus. Yet commentators exhibit little agreement about what lesson is to be learned from his critique, and provide little exegesis of how his argument proceeds. I fill this exegetical gap. I show that the Gestaltist’s fundamental error is to reify forms as transcendent realities, rather than treating them as phenomena of perceptual consciousness. From this, reductivist errors follow. The essay serves not only as a helpful (...) guide through parts of The Structure of Behavior for newcomers, but also offers a corrective to recent trends in philosophy of mind. Such influential commentators as Hubert Dreyfus, Taylor Carmen, and Evan Thompson have, I argue, risked serious misunderstanding of Merleau-Ponty’s view, by mistakenly treating “circular causality” as central to Merleau-Ponty’s own acausal view of forms. -/- [The version archived at Philpapers is closer to the author's preferred format. Formatting requirements in the published version make the section/subsection hierarchy needlessly difficult to follow. There are some changes to content in the published version. Please cite only the published version.]. (shrink)

Deflationary positions have been defended in many areas of philosophy. Most prominent are semantic deflationism about truth and reference, and meta-ontological deflationism, according to which existence has no deep nature and the standard neo-Quinean approach to ontology is misguided. Although both kinds of views have generated much discussion, surprisingly little attention has been paid to the question of how they relate to each other. Are they independent, is it advisable to hold them all at once, or do they even entail (...) each other? One exception is Amie Thomasson, who has argued that semantic deflationism actually entails meta-ontological deflationism. This is unexpected, since semantic deflationism is usually regarded as much less controversial than meta-ontological deflationism. In our paper, we will argue that Thomasson’s argument fails though, and that the connection between the views is in fact weaker than she makes them out to be. (shrink)

A theory of blameworthiness must answer two fundamental questions. First, what makes a person blameworthy when they act? Second, what makes a person blameworthy after the time of action? Two main answers have been given to the second question. According to interminability theorists, blameworthiness necessarily doesn’t even diminish over time. Terminability theorists deny this. In this paper, I argue against interminability and in favour of terminability. After clarifying the debate about whether blameworthiness is interminable or terminable, I argue there’s no (...) positive case for interminability. I then respond to three objections to terminability. In doing so, I clarify the nature of blame, self-blame, and posthumous blame. I also give theoretical reasons in favour of the view that a person’s blameworthiness for a minor wrong can not only diminish but also cease completely. (shrink)

While the objects of olfaction are intuitively individuated by reference to the ordinary objects from which they arise, this intuition does not accurately capture the complex nature of smells. Smells are neither ordinary three-dimensional objects, nor Platonic vapors, nor odors. Rather, smells are the molecular structures of chemical compounds within odor plumes. Molecular Structure Theory is offered as an account of smells, which can explain the nature of the external object of olfactory perception, what we experience as olfactory objects, and (...) what determines the olfactory quality of smells by which we can demarcate the spatiotemporal boundaries of smells. (shrink)

There is consensus within the chemosciences that olfactory perception is of the molecular structure of chemical compounds, yet within philosophical theories of smell there is little agreement about the nature of smell. The paper critically assesses the current state of debate regarding smells within philosophy in the hopes of setting it upon firm scientific footing. The theories to be covered are: Naïve Realism, Hedonic Theories, Process Theory, Odor Theories, and non-Objectivist Theories. The aforementioned theories will be evaluated based on their (...) explanations of the (a) the olfactory quality of a smell, (b) smells as distal entities, and (c) our experience of smells as intentional objects. The paper concludes with a defense of Molecular Structure Theory that demonstrating its superiority in accounting for each of these three aspects of smell. (shrink)

The problem of old evidence, first described by Glymour [1980], is still widely regarded as one of the most pressing foundational challenges to the Bayesian account of scientific reasoning. Many solutions have been proposed, but all of them have drawbacks and none is considered to be definitive. Here, we introduce and defend a new kind of solution, according to which hypotheses are confirmed when we become more confident that they provide the only way of accounting for the known evidence.

We provide a Bayesian justification of the idea that, under certain conditions, the absence of an argument in favour of the truth of a hypothesis H constitutes a good argument against the truth of H.

Quality-space theory (QST) explains the nature of the mental qualities distinctive of perceptual states by appeal to their role in perceiving. QST is typically described in terms of the mental qualities that pertain to color. Here we apply QST to the olfactory modalities. Olfaction is in various respects more complex than vision, and so provides a useful test case for QST. To determine whether QST can deal with the challenges olfaction presents, we show how a quality space (QS) could be (...) constructed relying on olfactory perceptible properties and the olfactory mental qualities then defined by appeal to that QS of olfactory perceptible properties. We also consider how to delimit the olfactory QS from other modalities. We further apply QST to the role that experience plays in refining our olfactory discriminative abilities and the occurrence of olfactory mental qualities in non-conscious olfactory states. QST is shown to be fully applicable to and useful for understanding the complex domain of olfaction. (shrink)

Our paper addresses the following question: Is there a general characterization, for all predicates P that take both declarative and interrogative complements , of the meaning of the P-interrogative clause construction in terms of the meaning of the P-declarative clause construction? On our account, if P is a responsive predicate and Q a question embedded under P, then the meaning of ‘P + Q’ is, informally, “to be in the relation expressed by P to some potential complete answer to Q”. (...) We show that this rule allows us to derive veridical and non-veridical readings of embedded questions, depending on whether the embedding verb is veridical or not, and provide novel empirical evidence supporting the generalization. We then enrich our basic proposal to account for the presuppositions induced by the embedding verbs, as well as for the generation of intermediate exhaustive readings of embedded questions. (shrink)

Following Cass Sunstein's popular treatment of the concept, echo chambers are often defined as environments which exclude contrary opinions through omission. C. Thi Nguyen contests the popular usage and defines echo chambers in terms of in-group trust and out-group distrust. In this paper, I argue for a more comprehensive treatment. While both exclusion by omission and out-group distrust help sustain echo chambers, neither defines the phenomenon. I develop a social network model of echo chambers which focuses on the role of (...) belief-reinforcing echoes. First, I argue that the model allows us to incorporate Nguyen's main point about distrust without construing other commentators as deeply mistaken about the nature of echo chambers. Second, I use the model to develop an account of collaborative resistance and use it to clarify the role echo chambers play in spreading misinformation. (shrink)

We perceive smells as perduring complex entities within a distal array that might be conceived of as smellscapes. However, the philosophical orthodoxy of Odor Theories has been to deny that smells are perceived as having a distal location. Recent challenges have been mounted to Odor Theories’ veracity in handling the timescale of olfactory perception, how it individuates odors as a distal entities, and their claim that olfactory perception is not spatial. The paper does not aim to dispute these criticisms. Rather, (...) what will be shown is that Molecular Structure Theory, a refinement of Odor Theory, can be further developed to handle these challenges. The theory is further refined by focusing on distal perception that requires considering the perceptual object as mereologically complex persisting odor against a background scene conceived of as a smellscape. What will be offered is an expansion of Molecular Structure Theory to account for distal smell perception within natural environments. (shrink)

Current evolutionary and cognitive theories of religion posit that supernatural agent concepts emerge from cognitive systems such as theory of mind and social cognition. Some argue that these concepts evolved to maintain social order by minimizing antisocial behavior. If these theories are correct, then people should process information about supernatural agents’ socially strategic knowledge more quickly than non-strategic knowledge. Furthermore, agents’ knowledge of immoral and uncooperative social behaviors should be especially accessible to people. To examine these hypotheses, we measured response-times (...) to questions about the knowledge attributed to four different agents—God, Santa Claus, a fictional surveillance government, and omniscient but non-interfering aliens—that vary in their omniscience, moral concern, ability to punish, and how supernatural they are. As anticipated, participants respond more quickly to questions about agents’ socially strategic knowledge than non-strategic knowledge, but only when agents are able to punish. (shrink)