Many philosophers maintain that an adequate metaphysical theory of social groups (e.g., baseball teams, rock bands, committees, and courts) will be one that is capable of accommodating social groups that may exist despite having no members. In this paper, I examine cases that motivate this position, cases where a social group seems to persist at some time despite having no members at that time. My aim here is twofold. First, I aim to show that we may accept that these motivating (...) cases are indeed possible without accepting that some social groups may exist despite having no members; second, I aim to show that the acceptance of the possibility of memberless social groups comes at a steep, theoretical cost. In particular, I will argue that the acceptance of memberless social groups comes at the cost of effectively preventing them from being the kinds of things that may interact with the material world. (shrink)

Our purpose in this article is to identify and suggest resolution for two core problematics of grounded theory. First, while grounded theory provides transparency to one part of the conceptualization process, where codes emerge directly from the data, it provides no such systematic or transparent way for gaining insight into the conceptual relationships between discovered codes. Producing a grounded theory depends not only on the definition of conceptual pieces, but the delineation of a relationship between at least two of those (...) pieces. Second, the conceptualization process of grounded theory is done in hierarchical fashion, where individual codes emerge from the data but then are used to generate insight into more general concepts and thematic statements. But various works on grounded theory have failed to provide any systematic way of using data specific levels of scale (the codes) to gain insight into more macro levels of scale (concepts and themes). We offer fractal concept analysis as a means of resolving both of these issues. By using a logic structure generator, fractal concept analysis delineates self-similar conceptual frameworks at various levels of abstraction, yielding a method for linking concepts together within and between levels of scale encountered in the grounded theory coding and categorization process. We conclude that this fractal analytic technique can bolster the aims of grounded theory as a formalized and systematic process for generating theory from empirical data. (shrink)

This book is the first systematic treatment of 'responsibilist' or character-based virtue epistemology, an approach to epistemology that focuses on intellectual ...

Unspecific evidence calls for imprecise credence. My aim is to vindicate this thought. First, I will pin down what it is that makes one's imprecise credences more or less epistemically valuable. Then I will use this account of epistemic value to delineate a class of reasonable epistemic scoring rules for imprecise credences. Finally, I will show that if we plump for one of these scoring rules as our measure of epistemic value or utility, then a popular family of decision rules (...) recommends imprecise credences. In particular, a range of Hurwicz criteria, which generalise the Maximin decision rule, recommend imprecise credences. If correct, the moral is this: an agent who adopts precise credences, rather than imprecise ones, in the face of unspecific and incomplete evidence, goes wrong by gambling with the epistemic utility of her doxastic state in too risky a fashion. Precise credences represent an overly risky epistemic bet, according to the Hurwicz criteria. (shrink)

Retroduction -- Contextualized self-interpretations -- Causal mechanisms -- Ontology -- Logics -- Articulation.

According to accuracy-first epistemology, accuracy is the fundamental epistemic good. Epistemic norms — Probabilism, Conditionalization, the Principal Principle, etc. — have their binding force in virtue of helping to secure this good. To make this idea precise, accuracy-firsters invoke Epistemic Decision Theory (EpDT) to determine which epistemic policies are the best means toward the end of accuracy. Hilary Greaves and others have recently challenged the tenability of this programme. Their arguments purport to show that EpDT encourages obviously epistemically irrational behavior. (...) We develop firmer conceptual foundations for EpDT. First, we detail a theory of praxic and epistemic good. Then we show that, in light of their very different good-making features, EpDT will evaluate epistemic states and epistemic acts according to different criteria. So, in general, rational preference over states and acts won’t agree. Finally, we argue that based on direction-of-fit considerations, it’s preferences over the former that matter for normative epistemology, and that EpDT, properly spelt out, arrives at the correct verdicts in a range of putative problem cases. (shrink)

Induced by intake of the psychedelic substances LSD, psilocybin, DMT and mescaline, psychedelic experiences have been extensively described by subjects as entailing a most unusual increase in the scope and quality of their consciousness. Accordingly, psychedelic experiences have been widely characterised as an “expansion of consciousness.” This article poses the following question, as yet unaddressed in contemporary philosophy and the tradition of phenomenology: to what exactly does “expansion of consciousness” refer as a general characterisation of psychedelic experiences, and what role (...) might attention play therein? On the basis of Aron Gurwitsch’s phenomenology of attention, the following thesis is presented: (a) “expansion of consciousness” refers to a particular restructuration of consciousness in psychedelic experiences. (b) This occurs by means of certain extreme transformations in direction, scope, mode and degree of attention. In order to explicate this thesis, the characteristic features of psychedelic experiences that pertain to expansion of consciousness and attention are first systematically identified from a survey of subject reports. Second, it is demonstrated that the few previous attempts to understand expansion of consciousness in terms of attention as a filter/reducing-valve, spotlight or zoom-lens each fail to explain how consciousness is structured in psychedelic experiences. Third, it is argued that psychedelic expansion of consciousness is a general restructuration of consciousness by means of extreme attentional transformations. In conclusion, brief consideration is given to the question of whether psychedelic expansion of consciousness can have epistemic and ethical value for life. (shrink)

In De interpretatione 9, Aristotle argues against the fatalist view that if statements about future contingent singular events (e.g. ‘There will be a sea battle tomorrow,’ ‘There will not be a sea battle tomorrow’) are already true or false, then the events to which those statements refer will necessarily occur or necessarily not occur. Scholars have generally held that, to refute this argument, Aristotle allows that future contingent statements are exempt from either the principle of bivalence, or the law of (...) excluded middle. This paper offers a new interpretation of Aristotle’s refutation of fatalism. According to this interpretation, each member of a pair of contradictory future contingent statements, in virtue of expressing modal necessity, is simply false. (shrink)

Philosophers have long been tempted by the idea that objects and properties are abstractions from the facts. But how is this abstraction supposed to go? If the objects and properties aren't 'already' there, how do the facts give rise to them? Jason Turner develops and defends a novel answer to this question: The facts are arranged in a quasi-geometric 'logical space', and objects and properties arise from different quasi-geometric structures in this space.

Chapter 1: Ryle on Knowing How Chapter 2: Knowledge-wh Chapter 3: PRO and the Representation of First-Person Thought Chapter 4: Ways of Thinking Chapter 5: Knowledge How Chapter 6: Ascribing Knowledge How Chapter 7: The Cognitive Science of Practical Knowledge Chapter 8: Knowledge Justified Preface A fact, as I shall use the term, is a true proposition. A proposition is the sort of thing that is capable of being believed or asserted. A proposition is also something that is characteristically the (...) kind of thing that is true or false; that snow is white is a true proposition, that Barack Obama is President of the United States as I am writing these words is another. Facts in this sense are not only among the things we believe and assert; they are also the kinds of things we know. The thesis of this book is that knowing how to do something is the same as knowing a fact. It follows that learning how to do something is learning a fact. For example, when you learned how to swim, what happened is that you learned some facts about swimming. Knowledge of these facts is what gave you knowledge of how to swim. Something similar occurred with every other activity that you now know how to do, such as riding a bicycle or cooking a meal. You know how to perform activities solely in virtue of your knowledge of facts about those activities. (shrink)

In this paper, we provide a comprehensive survey of the space of possible analyses of the phenomenon of quantifier domain restriction, together with a set of considerations which militate against all but our own proposal. Among the many accounts we consider and reject are the ‘explicit’ approach to quantifier domain restric‐tion discussed, for example, by Stephen Neale, and the pragmatic approach to quantifier domain restriction proposed by Kent Bach. Our hope is that the exhaustive discussion of this special case of (...) context‐dependence will provide guidelines for how to decide, for an arbitrary case of context‐dependent discourse, whether it should be treated syntactically, semantically, or pragmatically. (shrink)

With its focus on intellectual virtues and their role in the acquisition and transmission of knowledge and related epistemic goods, virtue epistemology provides a rich set of tools for educational theory and practice. In particular, characteristics under the rubric of "responsibilist" virtue epistemology, like curiosity, open-mindedness, attentiveness, intellectual courage, and intellectual tenacity, can help educators and students define and attain certain worthy but nebulous educational goals like a love of learning, lifelong learning, and critical thinking. This volume is devoted to (...) exploring the intersection between virtue epistemology and education. It assembles leading virtue epistemologists and philosophers of education to address such questions as: Which virtues are most essential to education? How exactly should these virtues be understood? How is the goal of intellectual character growth related to other educational goals, for example, to critical thinking and knowledge-acquisition? What are the "best practices" for achieving this goal? Can growth in intellectual virtues be measured? The chapters are a prime example of "applied epistemology" and promise to be a seminal contribution to an area of research that is rapidly gaining attention within epistemology and beyond. (shrink)

Historically, philosophers of biology have tended to sidestep the problem of development by focusing primarily on evolutionary biology and, more recently, on molecular biology and genetics. Quite often too, development has been misunderstood as simply, or even primarily, a matter of gene activation and regulation. Nowadays a growing number of philosophers of science are focusing their analyses on the complexities of development, and in Embryology, Epigenesis and Evolution Jason Scott Robert explores the nature of development against current trends in (...) biological theory and practice and looks at the interrelations between development and evolution, an area of resurgent biological interest. Clearly written, this book should be of interest to students and professionals in the philosophy of science and the philosophy of biology. (shrink)

A longstanding philosophical tradition holds that the primary objects of hearing are sounds rather than sound sources. In this case, we hear sound sources by—or in virtue of—hearing their sounds. This paper argues that, on the contrary, we have good reason to believe that the primary objects of hearing are sound sources, and that the relationship between a sound and its source is much like the relationship between a color and its bearer. Just as we see objects in seeing their (...) colors, so we hear sound sources in hearing their sounds. (shrink)

In ‘The Ockhamization of the event sources of sound’ (2013), Roberto Casati, Elvira Di Bona, and Jérôme Dokic argue that ‘ockhamizing’ Casey O’Callaghan’s account of sounds as proper parts of their event sources yields their preferred view: that sounds are identical with their event sources. This article argues that the considerations Casati et al. marshal in favor of their view are actually stronger considerations in favor of a quite different view: a variant on the Lockean conception of sounds as ‘sensible (...) qualities’ that treats sounds as audible properties of their event sources. (shrink)

This essay assesses the rationale for regulating research administrators as carefully as they regulate researchers. The reasons for such regulation are identical: protecting scientific integrity, ensuring responsible use of public funds, addressing the lack of effective recourse for victims, creating negative consequences for misbehaving actors, and addressing high incentives for misconduct. Whereas the reasons compelling us to regulate research administrators are obvious, counterarguments to administrative oversight are based on suggestions that the incidence and prevalence of cases of administrative misconduct are (...) too low to warrant formal regulation. I briefly describe examples of the phenomenon drawn from publicly available records. My analysis suggests that the misconduct of research administrators is both serious and worthy of better oversight. Improved oversight of research administration will help steward tax dollars appropriately and enhance the overall integrity of the scientific record and of the free pursuit of knowledge more generally. (shrink)

This paper is a contribution to the emerging field of comparative metaethics, which aims to analyse the metaethical views of philosophical traditions outside the Western mainstream. It argues that the metaethical views implicit in the mediaeval Chinese school of Tiantai Buddhism can be reconstructed in contemporary terms in order to develop two novel views. These views are moral dialetheism and moral trivialism. The taxonomy of contemporary metaethical views, in epistemic terms, is exhausted by either partial success, or complete error, theories. (...) They claim, respectively, either that some moral judgments are true (and some false) or that all moral judgments are false. There are also noncognitivist and nonfactualist views, claiming that all moral judgments are technically neither true nor false. In opposition to this moral truth gap, moral dialetheism and moral trivialism offer a moral truth glut. These views say, respectively, that some moral judgments and their negations are true and that all moral judgments and their negations are true. The upshot of this metaethical reconstruction of Tiantai Buddhism is that it allows us to complete the contemporary metaethical taxonomy, and to contribute to the therapeutic goal of finding ways to utilize metaethical reflection for the sake of release from the pathologies of morality. (shrink)

Those who oppose human embryonic stem cell research argue for a clear position on the metaphysical and moral status of human embryos. This position does not differ whether the embryo is present inside its mother’s reproductive tract or in a cryopreservation tank. It is worth examining, however, whether an embryo in “suspended animation” has the same status as one actively developing in utero. I will explore this question from the perspective of Thomas Aquinas’s metaphysical account of human nature. I conclude (...) that a cryopreserved human embryo counts, both metaphysically and morally, as a person; and thus the utilization of such embryos for inherently destructive research purposes is impermissible. (shrink)

Confirmational holism is at odds with Jeffrey conditioning --- the orthodox Bayesian policy for accommodating uncertain learning experiences. Two of the great insights of holist epistemology are that (i) the effects of experience ought to be mediated by one's background beliefs, and (ii) the support provided by one's learning experience can and often is undercut by subsequent learning. Jeffrey conditioning fails to vindicate either of these insights. My aim is to describe and defend a new updating policy that does better. (...) In addition to showing that this new policy is more holism-friendly than Jeffrey conditioning, I will also show that it has an accuracy-centered justification. (shrink)

Winning essay of the American Society for Aesthetics' inaugural Peter Kivy Prize. Extends Kivy's notion of sonic picturing through engagement with recent work in philosophy of perception. Argues that sonic pictures are more widespread and more aesthetically and artistically important than even Kivy envisioned. Topics discussed include: the nature of sonic pictures; the nature of sounds; what we can (and more importantly, cannot) conclude from musical listening; sonic pictures in film; beatboxing as an art of sonic picturing; and cover songs (...) as sonic pictures. To be published in the Journal of Aesthetics and Art Criticism. (shrink)

Practical wisdom (hereafter simply ‘wisdom’), which is the understanding required to make reliably good decisions about how we ought to live, is something we all have reason to care about. The importance of wisdom gives rise to questions about its nature: what kind of state is wisdom, how can we develop it, and what is a wise person like? These questions about the nature of wisdom give rise to further questions about proper methods for studying wisdom. Is the study of (...) wisdom the proper subject of philosophy or psychology? How, exactly, can we determine what wisdom is and how we can get it? In this chapter, we give an overview of some prominent philosophical answers to these questions. We begin by distinguishing practical wisdom from theoretical wisdom and wisdom as epistemic humility. Once we have a clearer sense of the target, we address questions of method and argue that producing a plausible and complete account of wisdom will require the tools of both philosophy and empirical psychology. We also discuss the implications this has for prominent wisdom research methods in empirical psychology. We then survey prominent philosophical accounts of the nature of wisdom and end with reflections on the prospects for further interdisciplinary research. (shrink)

Fictionalism is the view that the claims of a target discourse are best seen as being fictional in some way, as being expressed in some pretense manner, or as not being about the traditional posits of the discourse. The contemporary taxonomy of fictionalist views is quite elaborate. Yet, there is a version of fictionalism that has failed to develop and which corresponds to the earliest form of the view found in the history of philosophy, East and West. I call this (...) view “reactionary fictionalism.” I argue that traces of reactionary fictionalism can be found in Classical Daoism, Madhyamaka Buddhism, and Pyrrhonian Skepticism. Reactionary fictionalism is a kind of fictionalism that differs from both the hermeneutic and revolutionary kinds discussed today. Hermeneutic fictionalism says we already treat the claims of a target discourse in a fictional manner. Revolutionary fictionalism recommends we all start treating the claims of a target discourse in a fictional manner for reasons mostly of social utility. Reactionary fictionalism recommends, by contrast, that only those concerned with obtaining maximal therapeutic release from the pathology of literally asserting genuine beliefs in the claims of a target discourse should react in a pretense manner to inescapable contexts demanding the use of the claims of that discourse. I aim to show that reactionary fictionalism was a technique utilized in premodern skeptical traditions as a means for enduring one's condemnation to near‐permanent sociality. I recommend slotting reactionary fictionalism into our present taxonomy once we note that employing fictionalism can have a primarily therapeutic motivation and not merely a semantic, epistemic, or metaphysical one. (shrink)

The value problem in epistemology is rooted in a commonsense intuition to the effect that knowledge is more valuable than true belief. Call this the “guiding intuition.” The guiding intuition generates a problem in light of two additional considerations. The first is that knowledge is (roughly) justified or warranted true belief.[1] The second is that on certain popular accounts of justification or warrant (e.g. reliabilism), its value is apparently instrumental to and hence derivative from the value of true belief.[2] But (...) if knowledge is justified true belief and the value of justification is derivative from that of true belief, how is it that knowledge is more valuable than true belief? (shrink)

There is a debate among moral error theorists. It concerns what is to be done with moral discourse once it is believed to be systematically false or untrue. It has been called the ‘now what’ problem. Should error theorists abolish morality or insulate themselves in some way from this nihilistic consequence of belief in error theory? Assertive moral abolitionism aims to have error theorists avoid any insulation and abolish morality altogether. Revolutionary moral fictionalism aims for insulation by having error theorists (...) start treating morality as a useful fiction. There are certain problems with assertive moral abolitionism and revolutionary moral fictionalism, however. This paper argues for a hybrid view that combines the best parts of both views. I call this position ‘reactionary moral fictionalism.’ It says it might be wise for certain individual error theorists to abolish morality in most cases, but remain quiet about their abolition. It also says that these error theorists should use morality as a fiction in those situations where it would be practically detrimental not to use moral discourse. In such situations, the error theorist should employ moral fictionalism. A fictionalist approach should thus be used only as a passive reaction to contexts where it cannot be avoided. The advice offered to certain individual error theorists by reactionary moral fictionalism is thus ‘abolish morality when one can, but use morality as a fiction when one has to.’ It is argued that this solution to the ‘now what’ problem offers superior therapeutic benefits for these individuals and could possibly serve as a compromise between assertive moral abolitionism and revolutionary moral fictionalism. (shrink)

In this provocative book, Jason Brennan challenges our fundamental assumptions about voting, revealing why it is not a duty for most citizens--in fact, he ...

"As the child of refugees of World War II Europe and a renowned philosopher and scholar of propaganda, Jason Stanley has a deep understanding of how democratic societies can be vulnerable to fascism: Nations don't have to be fascist to suffer from fascist politics. In fact, fascism's roots have been present in the United States for more than a century. Alarmed by the pervasive rise of fascist tactics both at home and around the globe, Stanley focuses here on the (...) structures that unite them, laying out and analyzing the ten pillars of fascist politics--the language and beliefs that separate people into an 'us' and a 'them.' He knits together reflections on history, philosophy, sociology, and critical race theory with stories from contemporary Hungary, Poland, India, Myanmar, and the United States, among other nations. He makes clear the immense danger of underestimating the cumulative power of these tactics, which include exploiting a mythic version of a nation's past; propaganda that twists the language of democratic ideals against themselves; anti-intellectualism directed against universities and experts; law and order politics predicated on the assumption that members of minority groups are criminals; and fierce attacks on labor groups and welfare. These mechanisms all build on one another, creating and reinforcing divisions and shaping a society vulnerable to the appeals of authoritarian leadership. By uncovering disturbing patterns that are as prevalent today as ever, Stanley reveals that the stuff of politics--charged by rhetoric and myth--can quickly become policy and reality. Only by recognizing fascists politics, he argues, may we resist its most harmful effects and return to democratic ideals."--Jacket. (shrink)

BackgroundNo standard method exists to assess how many consults a healthcare ethics consultation (HCEC) service should perform. To address this, we developed a method to estimate the volume of HCEC services based on a mixed-methods approach that included a systematic review and survey data on the volume of consult services requested.MethodsOur investigation included a systematic review of studies that reported the volume of HCEC services that were requested from 2000 to 2017, institutional surveys, and statistical analyses that estimated the volume (...) of HCEC services that were adjusted to the size of the hospitals in the survey and to population acuity.ResultsWe contacted the authors of 19 studies that met our inclusion criteria; 17 authors responded to the institutional survey and five provided annualized data points. We found that standard methods of reporting the volume of HCEC services led to inaccuracies in estimating the growth of HCEC services over time. To rectify this, we proposed two means to estimate volume based on either the service goals of HCEC services or hospital size and acuity.DiscussionThe statistical limitations of our study highlight the need to standardize the sharing and reporting of data in clinical ethics. Future work should further standardize methods of HCEC quality assessment using measures similar to those we describe. (shrink)

Despite its enduring popularity, theatrical magic remains all but ignored by art critics, art historians, and philosophers. This is unfortunate, since magic offers a unique and distinctively intellectual aesthetic experience and raises a host of interesting philosophical questions. Thus, this article initiates a philosophical investigation of the experience of magic. Section I dispels two widespread misconceptions about the nature of magic and discusses the sort of depiction it requires. Section II asks, “What cognitive attitude is involved in the experience of (...) magic?” and criticizes three candidate replies; Section III then argues that Tamar Szabó Gendler's notion of “belief-discordant alief” holds the key to a correct answer. Finally, Section IV develops an account of the experience of magic and explores some of its consequences. The result is a philosophically rich view of the experience of magic that opens new avenues for inquiry and is relevant to core issues in contemporary aesthetics. (shrink)

1. Introduction: Kairopolitics: The Politics of Realtime -- 2. Thought-Time: Immediacy and Live Theory -- 3. Control-Time: Immediacy and Constant Capitalism -- 4. Conclusion: Defense-Time: Immediacy and Realtime Resistance.

Greek and Roman Philosophy After Aristotle brings together over twenty-five of the most important works of Western philosophy written from 322 B.C.E. — the death of Aristotle — to the close of the third century C.E. Eminent philosopher Jason Saunder's choices for this concise volume emphasize the range and significance of the leading philosophers of the Hellenistic Age. Supplemented by Dr. Saunder's enlightening introduction, descriptive notes, and extensive bibliography, these readings provide an essential introduction for students and general readers (...) alike to the enormous influence of Greek philosophy on the formative years of Christianity as well as the early Christians' distrust of it. Published initially in 1966 as part of The Free Press paperback series Readings in the History of Philosophy, this affordable volume introduces Lucretius, Epicurus, Epictetus and Stoicism, Sextus Empiricus, Lucian, Philo of Alexanderia, and Plotinus, as well as seminal figures from early Christian thought, including St. Paul and Clement of Alexandria. JASON L. SAUNDERS held positions in philosophy at the University of California at San Diego, and at The City College of New York. Dr. Saunders was the author of The History and Philosophy of Ancient and Renaissance Stoicism, Greek and Latin Philosophy of Aristotle, Philosophy of Neo Stoicism, and Justus Lipsius: The Philosopher of Renaissance Stoicism. [Back cover text from 1994 reprint.]. (shrink)

May you sell your vote? May you sell your kidney? May gay men pay surrogates to bear them children? May spouses pay each other to watch the kids, do the dishes, or have sex? Should we allow the rich to genetically engineer gifted, beautiful children? Should we allow betting markets on terrorist attacks and natural disasters? Most people shudder at the thought. To put some goods and services for sale offends human dignity. If everything is commodified , then nothing is (...) sacred. The market corrodes our character. Or so most people say. In Markets without Limits , Jason Brennan and Peter Jaworski give markets a fair hearing. The market does not introduce wrongness where there was not any previously. Thus, the authors claim, the question of what rightfully may be bought and sold has a simple answer: if you may do it for free, you may do it for money. Contrary to the conservative consensus, they claim there are no inherent limits to what can be bought and sold, but only restrictions on how we buy and sell. (shrink)

Business and Society Review, Volume 127, Issue S1, Page 319-342, Spring 2022.

Leading versions of hedonism generate implausible results about the welfare value of very intense or unwanted pleasures, while recent versions of desire satisfactionism overvalue the fulfillment of desires associated with compulsions and addictions. Consequently, both these theories fail to satisfy a plausible condition of adequacy for theories of well-being proposed by L.W. Sumner: they do not make one’s well-being depend on one’s own cares or concerns. But Sumner’s own life-satisfaction theory cannot easily be extended to explain welfare over time, and (...) it makes mistaken (autonomous, informed) self-assessment impossible. A new account of well-being based on the stable realization of personal values enjoys the advantages claimed for these subjective theories while avoiding these problems. (shrink)

In Our Best Interest argues that it is permissible to intervene in a person's affairs whenever doing so serves her best interest without wronging others. Jason Hanna makes the case for paternalism, responding to common objections that paternalism is disrespectful or that it violates rights, and arguing that popular anti-paternalist views confront serious problems.

Fragmentary utterances such as short answers and subsentential XPs without linguistic antecedents are proposed to have fully sentential syntactic structures, subject to ellipsis. Ellipsis in these cases is preceded by A-movement of the fragment to a clause-peripheral position; the combination of movement and ellipsis accounts for a wide range of connectivity and anti-connectivity effects in these structures. Fragment answers furthermore shed light on the nature of islands, and contrast with sluicing in triggering island effects; this is shown to follow from (...) an articulated syntax and the PF theory of islands. Fragments without linguistic antecedents are argued to be compatible with an ellipsis analysis, and do not support direct interpretation approaches to these phenomena. (shrink)