We are living in an era where global university schemes only offer narrow conceptions of quality, relying too heavily on international ranking systems. This timely book present an alternative perspective on evaluating 'world-class universities', showcasing how eight very different higher education institutions have defined and are pursuing excellence in their own way. Each case study highlights how institutions can align their work with shared values and goals, and strive to uphold these principles in all they do and say. The portraits (...) offer insights into the ways institutions can create cultures of excellence tied to a vision of how to make a difference for their students and society. Their success suggest that policy makers should reward institutions that adopt and strive to fulfil particular educational purposes rather than continuing to perpetuate the status quo. It is essential reading for researchers and students of education research, education policy, and international education reform. (shrink)

Evidence has emerged that the civic engagement movement in US higher education may not be fulfilling its transformative potential, having lost sight of its core democratic purposes. Civic engagement conceptualised only in terms of activity and place - programmes in communities - may be easily accommodated to prevailing technocratic practices. For the civic engagement movement to challenge and change higher education, it must promote democratic processes and purposes - and pursue institutional change strategies aimed at realigning the work of the (...) academy to serving democracy. (shrink)

The stringent demands of discipleship were not, therefore, presented by Jesus as a universally applicable ethic of heroic proportions—and still less as an esoteric avenue to salvation—but only as the preconditions for the work of the Kingdom to be done.

This paper concerns a controversy between two compelling and popular claims in the theory of ability. One is the claim that ability requires control. The other is the claim that success entails ability, that is, that φ-ing entails that you are able to φ. Since actually φ-ing obviously does not entail that φ is in your control, these two claims cannot both be true. I introduce a new form of evidence to help adjudicate this controversy: judgments about the possibility and (...) probability of ability ascriptions. I argue that these judgments provide evidence in favor of the thesis that success entails ability, and against the thesis that ability requires control. Moreover, I argue that these judgments support an analysis of ability in terms of conditionals. (shrink)

First published in 1749, Hartley's great work was abridged by Priestley in 1775 and reissued as a whole by Joseph Johnson in 1791. To Priestley, who founded his Unitarianism on the Observations, it seemed that Hartley was the greatest of human beings with the single exception of Jesus. Coleridge adopted his associationist theology in the mid 1790s, naming his eldest son David Hartley Coleridge, and passing on to Wordsworth the theory of mind that underlies 'Tintern Abbey', the (...) early Prelude and the 1800 Preface to Lyrical Ballads. An indispensable book. (shrink)

Manipulation cases have figured prominently in philosophical debates about whether moral responsibility is in some sense deeply historical. Meanwhile, some philosophers have thought that folk thinking about manipulated agents may shed some light on the various argumentative burdens facing participants in that debate. This paper argues that folk thinking is, to some extent, deeply historical. Across three experiments, it is shown that a substantial number of participants did not attribute moral responsibility to agents with manipulation in their histories. The results (...) of these experiments challenge previous research indicating that folk thinking is not historicist. To the extent that folk thinking is relevant to philosophical debates about the nature of moral responsibility, the results helpfully illuminate the dialectical burdens facing competing conceptions of responsible agency. The present research also adds to the psychological literature by elucidating how lay conceptions of about free will and personal identity predict folk historicism. (shrink)

Manipulation cases have figured prominently in philosophical debates about whether moral responsibility is in some sense deeply historical. Meanwhile, some philosophers have thought that folk thinking about manipulated agents may shed some light on the various argumentative burdens facing participants in that debate. This paper argues that folk thinking is, to some extent, historical. Across three experiments, a substantial number of participants did not attribute moral responsibility to agents with manipulation in their histories. The results of these experiments challenge previous (...) research indicating that folk thinking is not historicist. Furthermore, perceptions of reduced free will, but not of a change in personal identity of the agent, account for the attenuation of moral responsibility when the agent was manipulated. To the extent that folk thinking is relevant to philosophical debates about the nature of moral responsibility, the results helpfully illuminate the dialectical burdens facing competing conceptions of responsible agency. (shrink)

MacIntyre argues that management embodies emotivism, and thus is inherently amoral and manipulative. His claim that management is necessarily Weberian is, at best, outdated, and the notion that management aims to be neutral and value free is incorrect. However, new forms of management, and in particular the increased emphasis on leadership which emerged after MacIntyre’s critique was published, tend to support his central charge. Indeed, charismatic and transformational forms of leadership seem to embody emotivism to a greater degree than do (...) more Weberian, bureaucratic forms of management; hence, MacIntyre’s central contention about our emotivistic culture seems to be well founded. Having criticised the details but defended the essence of MacIntyre’s critique of management, this paper sketches a MacIntyrean approach to management and leadership by highlighting the affinities between MacIntyre’s political philosophy and Greenleaf’s concept of servant leadership. (shrink)

This book examines a main theme in religious epistemology, namely, the possibility of knowledge of God. Most often philosophers consider the rationality or justification of propositional belief about God, particularly beliefs about the existence and nature of God; and they will assess the conditions under which, if there is a God, such propositional beliefs would be knowledge, particularly in light of counter-evidence or the availability of religious disagreement. This book surveys such familiar areas, then turns toward newer and less-developed terrain: (...) interpersonal epistemology, namely what it is to know another person. It then explores the prospects for understanding what it might take to know God relationally, the contours of which are significant for many theistic traditions. (shrink)

In order to define ‘radical humanism’ the paper builds on two strands of thinking: first, that human needs must be understood in relation to the constitutive characteristics of the human species; s...

International migration poses a dilemma for capitalist welfare states. This paper considers the ethical dimensions of that dilemma. It begins by addressing two questions associated with the provision of social rights for migrants: first, the extent to which differential forms of social citizenship may be associated with processes of civic stratification; second, the ambiguous nature of the economic, social and cultural rights components of the international human rights framework. It then proceeds to discuss, on the one hand, existing attempts to (...) classify or taxonomise different kinds of immigration/incorporation and welfare regime and, on the other, the different ways in which migrants may be socially constructed. Building on this analysis the paper develops an alternative taxonomy that is concerned with the different ethical premises from which the social rights of migrants may be constructed or justified. The paper concludes by applying the ideal of ?Migration without Borders? as a means to critique existing constructions of social rights. (shrink)

Beneath the stylized violence and thrilling car crashes, the Mad Max films consider universal questions about the nature of human life, order and anarchy, justice and moral responsibility, society and technology, and ultimately, human redemption. In Mad Max and Philosophy, a diverse team of political scientists, historians, and philosophers investigates the underlying themes of the blockbuster movie franchise, following Max as he attempts to rebuild himself and the world. -/- This book guides you through the barren wastelands of a post-apocalyptic (...) future as you explore ethics and politics in The Wasteland, the importance of costumes and music, humankind's relationship with nature, commerce, gender, religion, madness, and more. (shrink)

The first edition of The Scientific Background to Modern Philosophy took the dialogue of science and philosophy from Aristotle through to Newton. This second edition adds eight chapters, taking the dialogue through the Enlightenment and up to Darwin. This anthology is an attempt to help bridge the gap between the history of science and the history of philosophy.

This paper initiates analytic inquiry into the metaphysics of masculinity. I argue that individual masculinities (such as ‘clone masculinity’ and ‘incel masculinity’) are distinct homeostatic property cluster kinds related to gender structures via processes of adherence, failed-adherence, selective adherence, and/or reinterpretation with respect to male-coded social norms.

The notion that business organizations are akin to Aristotelian political communities has been a central feature of research into virtue ethics in business. In this article, I begin by outlining this “community thesis” and go on to argue that psychological research into the “just world fallacy” presents it with a significant challenge. The just world fallacy undermines our ability to implement an Aristotelian conception of justice, to each as he or she is due, and imperils the relational equality required for (...) shared participation in communities. In the final section, I offer a description of what Aristotelian community might look like within organizations, and some suggestions about how it may be possible to resist the challenge posed by the just world fallacy. (shrink)

Dialogues generated over a year of weekly meetings with 8 children at a school in Edinburgh. The author and the children attempted to craft stories reflecting philosophical problems.

A probability distribution is regular if it does not assign probability zero to any possible event. While some hold that probabilities should always be regular, three counter-arguments have been posed based on examples where, if regularity holds, then perfectly similar events must have different probabilities. Howson and Benci et al. have raised technical objections to these symmetry arguments, but we see here that their objections fail. Howson says that Williamson’s “isomorphic” events are not in fact isomorphic, but Howson is speaking (...) of set-theoretic representations of events in a probability model. While those sets are not isomorphic, Williamson’s physical events are, in the relevant sense. Benci et al. claim that all three arguments rest on a conflation of different models, but they do not. They are founded on the premise that similar events should have the same probability in the same model, or in one case, on the assumption that a single rotation-invariant distribution is possible. Having failed to refute the symmetry arguments on such technical grounds, one could deny their implicit premises, which is a heavy cost, or adopt varying degrees of instrumentalism or pluralism about regularity, but that would not serve the project of accurately modelling chances. (shrink)

First published in 1749, Hartley's great work was abridged by Priestley in 1775 and reissued as a whole by Joseph Johnson in 1791. To Priestley, who founded his Unitarianism on the Observations, it seemed that Hartley was the greatest of human beings with the single exception of Jesus. Coleridge adopted his associationist theology in the mid 1790s, naming his eldest son David Hartley Coleridge, and passing on to Wordsworth the theory of mind that underlies 'Tintern Abbey', the (...) early Prelude and the 1800 Preface to Lyrical Ballads. An indispensable book. (shrink)

The orphaned son of an Anglican clergyman, David Hartley (1705–57) was originally destined for holy orders. Declining to subscribe to the Thirty-Nine Articles, he turned to medicine and science yet remained a religious believer. This, his most significant work, provides a rigorous analysis of human nature, blending philosophy, psychology and theology. First published in two volumes in 1749, Observations on Man is notable for being based on the doctrine of the association of ideas. It greatly influenced scientists, theologians, social (...) reformers and poets: Samuel Taylor Coleridge, who named his eldest son after Hartley, had his portrait painted while holding a copy. In Volume 1, Hartley utilises Newtonian science in his observations, presenting his theory of 'vibrations'. Volume 2 is particularly concerned with human morality and the duty and expectations of mankind. Hartley is keen to show that scientific observation is not necessarily in conflict with religious conviction. (shrink)

The orphaned son of an Anglican clergyman, David Hartley (1705–57) was originally destined for holy orders. Declining to subscribe to the Thirty-Nine Articles, he turned to medicine and science yet remained a religious believer. This, his most significant work, provides a rigorous analysis of human nature, blending philosophy, psychology and theology. First published in two volumes in 1749, Observations on Man is notable for being based on the doctrine of the association of ideas. It greatly influenced scientists, theologians, social (...) reformers and poets: Samuel Taylor Coleridge, who named his eldest son after Hartley, had his portrait painted while holding a copy. In Volume 1, Hartley utilises Newtonian science in his observations. He presents a theory of 'vibrations', explaining how the elements of the nerves and brain interact as a result of stimulation, creating 'associations' and emotions. (shrink)

Joseph Gikatilla's early works, composed during the 1270s, have been understood by many scholars as a fusion of Kabbalah and philosophy—an approach that he abandoned in his later compositions. This paper argues that Gikatilla's early works are in fact consistent with his later works, and that the differences between the two can be explained by the polemical engagement during his early period with Jewish philosophy and Christian missionizing. By subtly drawing Jewish students of philosophy away from Aristotelian speculation and towards (...) Kabbalah, Gikatilla sought in his early works to lay the foundation for an understanding of Judaism based on kabbalistic mytho-poesis and ecstatic mystical experience. (shrink)

In this chapter, we follow Edward Craig?s advice: ask what the concept of knowledge does for us and use our findings as clues about its application conditions. What a concept does for us is a matter of what we can do with it, and what we do with concepts is deploy them in thought and language. So, we will examine the purposes we have in attributing knowledge. This chapter examines two such purposes, agent evaluation and informant-suggestion, and brings the results (...) to bear on an important debate about the application conditions of the concept of knowledge?the debate between contextualists and their rivals. (shrink)

Volume 5: Lares et Penates, or the Home of the Future H J Birnstingl Originally published in 1928. " very careful summary." Times Literary Supplement "…his book undoubtedly gives a better understanding of the subject than any other…" Saturday Review This volume considers the labour-saving movement, the ideal house, the influence of women, the "servant problem" and the relegation of aesthetic considerations to the background. 88pp ************** Lucullus, or the Food of the Future Olgar Hartley and C F Leyel (...) Originally published in 1926. "…a clever and witty little volume." Times Literary Supplement " Opens with a brilliant picture of modern man, living in a vacuum-cleaned, steam-heated, credit-furnished suburban mansion with the wolf of hunger in his basement…" Spectator As relevant today as it was when first published this volume examines the issues of feeding an increasing world population, food miles, organic food and vegetarianism, among other things. 88pp ******************** Narcissus, an Anatomy of Clothes Gerald Heard Originally published in 1924. "…an interesting tour-de-force." Time Magazine "In this pioneering study, full of unexpected insights, Gerald Heard shows that in clothes we are still witnessing creation at work."William H. Forthman "Narcissus contains the germs of many of the ideas developed at much greater length by Heard." Edmund Opitz "A brilliant book." Horace Plunkett In his first book, Heard weaves an absorbing historical narrative around the corresponding development of clothing and architecture. Along the way he introduces his seminal, revolutionary ideas on evolution, guaranteed to turn Darwin's world upside down. He declares, "Clothes were more important than was allowed," noting, "It will become evident everywhere that we can trace in detail the connection of clothes and building, that change takes place first in the outer and so passes to the inner." Gerald Heard's unique survey stands the test of time as a fascinating work of originality and insight. 146pp. **************** Bacchus or wine to-day and to-morrow P Morton Shand Originally published in 1927. "An entrancing little volume." Brewer and Wine Merchant "Very sound sense." Times Literary Supplement This volume discusses different aspects of viticulture: types of wines, the future of Empire wines, vine disease as well as social and political issues associated with alcohol consumption and predicts a time when wine will be considered as a food essential to moral and physical well-being, rather than a dangerous artificial stimulant. 90pp. (shrink)

Recent research on the evolution of religion has focused on whether religion is an unselected by-product of evolutionary processes or if it is instead an adaptation by natural selection. Adaptive hypotheses for religion include direct fitness benefits from improved health and indirect fitness benefits mediated by costly signals and/or cultural group selection. Herein, I propose that religious denominations achieve indirect fitness gains for members through the use of ecologically arbitrary beliefs, rituals, and moral rules that function as recognition markers of (...) cultural inheritance analogous to kin and species recognition of genetic inheritance in biology. This recognition signal hypotheses could act in concert with either costly signaling or cultural group selection to produce evolutionarily altruistic behaviors within denominations. Using a cultural phylogenetic analysis, I show that a large set of religious behaviors among extant Christian denominations supports the prediction of the recognition signal hypothesis that characters change more frequently near historical schisms. By incorporating demographic data into the model, I show that more-distinctive denominations, as measured through dissimilar characteristics, appear to be protected from intrusion by nonmembers in mixed-denomination households, and that they may be experiencing greater biological growth of their populations even in the present day. (shrink)

Gareth Matthews suggests that we can better understand the nature of philosophical inquiry if we recognize the central role played by perplexity. The seminal representation of philosophical perplexity is in Plato's dialogues; Matthews examines the intriguing shifts in Plato's attitude to perplexity and suggests that these may represent a course of philosophical development that philosophers follow even today.

Shared agency is a distinctive kind of sociality that involves interdependent planning, practical reasoning, and action between participants. Philosophical reflection suggests that agents engage in this form of sociality when a special structure of interrelated psychological attitudes exists between them, a set of attitudes that constitutes a collective intention. I defend a new way to understand collective intention as a combination of individual conditional intentions. Revising an initial statement of the conditional intention account in response to several challenges leads to (...) a specification of the properties these intentions need to have in order to be genuine commitments. I then show how a structure of conditional intentions with these properties settles a collection of agents on engaging in social interactions that display all the features typically associated with shared agency. (shrink)

A widely cited roadblock to bridging ecological psychology and enactivism is that the former identifies with realism and the latter identifies with constructivism, which critics charge is subjectivist. A pragmatic reading, however, suggests non-mental forms of constructivism that simultaneously fit core tenets of enactivism and ecological realism. After advancing a pragmatic version of enactive constructivism that does not obviate realism, I reinforce the position with an empirical illustration: Physarum polycephalum (a slime mold), a communal unicellular organism that leaves slime trails (...) that form chemical barriers that it avoids in foraging explorations. Here, environmental building and sensorimotor engagement are part of the same process with P. polycephalum coordinating around self-created, affordance-bearing geographies, which nonetheless exist independently in ways described by ecological realists. For ecological psychologists, affordances are values, meaning values are external to the perceiver. I argue that agent-enacted values have the same status and thus do not obviate ecological realism or generate subjectivism. The constructivist-realist debate organizes around the emphasis that enactivists and ecological theorists respectively place on the inner constitution of organisms vs. the structure of environments. Building on alimentary themes introduced in the P. polycephalum example and also in Gibson’s work, I go on to consider how environment, brain, visceral systems, and even bacteria within them enter perceptual loops. This highlights almost unfathomable degrees of mutually modulating internal and external synchronization. It also shows instances in which internal conditions alter worldly configurations and invert values, in Gibson’s sense of the term, albeit without implying subjectivism. My aim is to cut across the somatic focus of enactive constructivism and the external environment-oriented emphasis of ecological realism and show that enactivism can enrich ecological accounts of value. (shrink)

Imagine I hold up a Granny Smith apple for all to see. You would thereby gain justified beliefs that it was green, that it was apple, and that it is a Granny Smith apple. Under classical foundationalism, such simple visual beliefs are mediately justified on the basis of reasons concerning your experience. Under dogmatism, some or all of these beliefs are justified immediately by your experience and not by reasons you possess. This paper argues for what I call the looks (...) view of the justification of simple visual beliefs. According to the looks view, such beliefs are mediately justified on the basis of reasons concerning how the relevant things look. Unlike under classical foundationalism, under the looks view as I develop it, these reasons are public. They are public with respect to both their content and possession: with respect to content, they are not about ourselves and our experiences, and with respect to their possession, many people can have the very same looks-related reasons. (shrink)

An important theme in recent experimental philosophy is that certain judgements (e.g. our judgements involving intentional action and causation) exhibit a kind of normative penetration whereby, in spite of a not-obviously-normative subject matter, they turn out to be sensitive to, and co-vary with, our normative attitudes in interesting and surprising ways. We present the results of several new experimental studies that suggest that our judgements about feasibility also appear to exhibit this kind of normative penetration in at least some cases; (...) that the best explanation of it involves attributing to subjects a certain kind of extensional error that results from conflating the question at hand with another question that is more salient given their normative attitudes; and that these conclusions have significant, though not straightforward, implications for our understanding of both normative penetration and feasibility, respectively. (shrink)

Postcolonial science studies entails ostensibly contradictory critical and empirical commitments. Science studies scholars influenced by Bruno Latour and Isabelle Stengers embrace forms of realist, radical empiricism, while postcolonial studies scholars influenced by Jacques Derrida trace the limits of the knowable. This essay takes their common use of the term cosmopolitics as an unexpected point of departure for reconciling Derrida’s program with Stengers’s and Latour’s. I read Derrida’s critique of hospitality and Stengers’s and Latour’s ontological politics as necessary complements for conceiving (...) a care-oriented subalternist cosmopolitics, a process of composing common worlds that remains attentive to the limits of representation. (shrink)

I distinguish two ways of explaining our capacity for ‘transparent’ knowledge of our own present beliefs, perceptions, and intentions: an inferential and a reflective approach. Alex Byrne (2011) has defended an inferential approach, but I argue that this approach faces a basic difficulty, and that a reflective approach avoids the difficulty. I conclude with a brief sketch and defence of a reflective approach to our transparent self-knowledge, and I show how this approach is connected with the thesis that we must (...) distinguish between a kind of self-knowledge that is of oneself as agent and another kind that is of oneself as patient. (shrink)

Research that involves the creation of animals with human-derived parts opens the door to potentially valuable scientific and therapeutic advances, yet invokes unsettling moral questions. Critics and champions alike stand to gain from clear identification and careful consideration of the strongest ethical objections to this research. A prevailing objection argues that crossing the human/nonhuman species boundary introduces inexorable moral confusion (IMC) that warrants a restriction to this research on precautionary grounds. Though this objection may capture the intuitions of many who (...) find this research unsettling, it relies on mistaken views of both biology and moral standing, ultimately distorting the morally relevant facts. We critically examine IMC, identify mistaken essentialist assumptions, and reframe ethical concerns. The upshot is a stronger line of objection that encourages a more inclusive and productive ethical discourse. (shrink)

Recently, many philosophers of religion have sought to defend the rationality of religious belief by shifting the burden of proof onto the critic of religious belief. Some have appealed to extraordinary religious experience in making their case. Religious Experience, Justification, and History restores neglected explanatory and historical considerations to the debate. Through a study of William James, it contests the accounts of religious experience offered in recent works. Through reflection on the history of philosophy, it also unravels the philosophical use (...) of the term justification. Matthew Bagger argues that the commitment to supernatural explanations implicit in the religious experiences employed to justify religious belief contradicts the modern ideal of human flourishing. (shrink)

Ageing causes progressive decline in metabolic, behavioural, and physiological functions, leading to a reduced health span. The extracellular matrix (ECM) is the three‐dimensional network of macromolecules that provides our tissues with structure and biomechanical resilience. Imbalance between damage and repair/regeneration causes the ECM to undergo structural deterioration with age, contributing to age‐associated pathology. The ECM ‘Ageing Across the Life Course’ interdisciplinary research network (ECMage) was established to bring together researchers in the United Kingdom, and internationally, working on the emerging field (...) of ECM ageing. Here we report on a consultation at a joint meeting of ECMage and the Medical Research Council / Versus Arthritis Centre for Integrated Research into Musculoskeletal Ageing, held in January 2023, in which delegates analysed the key questions and research opportunities in the field of ECM ageing. We examine fundamental biological questions, enabling technologies, systems of study and emerging in vitro and in silico models, alongside consideration of the broader challenges facing the field. (shrink)

This paper argues that a class of popular views of collective intention, which I call “quasi-psychologism”, faces a problem explaining common intuitions about collective action. Views in this class hold that collective intentions are realized in or constituted by individual, mental, participatory intentions. I argue that this metaphysical commitment entails persistence conditions that are in tension with a purported obligation to notify co-actors before leaving a collective action attested to by participants in experimental research about the interpersonal normativity of collective (...) action. I then explore the possibilities open to quasi-psychologists for responding to this research. (shrink)

_Zoographies_ challenges the anthropocentrism of the Continental philosophical tradition and advances the position that, while some distinctions are valid, humans and animals are best viewed as part of an ontological whole. Matthew Calarco draws on ethological and evolutionary evidence and the work of Heidegger, who called for a radicalized responsibility toward all forms of life. He also turns to Levinas, who raised questions about the nature and scope of ethics; Agamben, who held the "anthropological machine" responsible for the horrors (...) of the twentieth century; and Derrida, who initiated a nonanthropocentric ethics. Calarco concludes with a call for the abolition of classical versions of the human-animal distinction and asks that we devise new ways of thinking about and living with animals. (shrink)

Recent develops in AI technology have led to increasingly sophisticated forms of video manipulation. One such form has been the advent of deepfakes. Deepfakes are AI-generated videos that typically depict people doing and saying things they never did. In this paper, I demonstrate that there is a close structural relationship between deepfakes and more traditional fake barn cases in epistemology. Specifically, I argue that deepfakes generate an analogous degree of epistemic risk to that which is found in traditional cases. Given (...) that barn cases have posed a long-standing challenge for virtue-theoretic accounts of knowledge, I consider whether a similar challenge extends to deepfakes. In doing so, I consider how Duncan Pritchard’s recent anti-risk virtue epistemology meets the challenge. While Pritchard’s account avoids problems in traditional barn cases, I claim that it leads to local scepticism about knowledge from online videos in the case of deepfakes. I end by considering how two alternative virtue-theoretic approaches might vindicate our epistemic dependence on videos in an increasingly digital world. (shrink)

A common objection to divine command meta-ethics is the horrendous deeds objection. Critics object that if DCM is true, anything at all could be right, no matter how abhorrent or horrendous. Defenders of DCM have responded by contending that God is essentially good: God has certain character traits essentially, such as being loving and just. A person with these character traits cannot command just anything. In recent discussions of DCM, this ‘essential goodness response’ has come under fire. Critics of DCM (...) have offered various objections to the essential goodness response. This paper responds to these critics. I examine and refute six such objections: the objection from counterpossibles, the objection from omnipotence, the objection from requirements of justice, the objection from God’s moral grounding power, the objection from evil and indifferent deities, and the epistemological objection. I will maintain that despite all that has been said about the horrendous deeds objection in recent analytic philosophy, the horrendous deeds argument is still a bad argument. (shrink)

The notion of a physiological individuals has been developed and applied in the philosophy of biology to understand symbiosis, an understanding of which is key to theorising about the major transition in evolution from multi-organismality to multi-cellularity. The paper begins by asking what such symbiotic individuals can help to reveal about a possible transition in the evolution of cognition. Such a transition marks the movement from cooperating individual biological cognizers to a functionally integrated cognizing unit. Somewhere along the way, did (...) such cognizing units simultaneously have cognizers as parts? Expanding upon the multiscale integration view of the Free Energy Principle, this paper develops an account of reciprocal integration, demonstrating how some coupled biological cognizing systems, when certain constraints are met, can result in a cognizing unit that is in ways greater than the sum of its cognizing parts. Symbiosis between V. Fischeri bacteria and the bobtail squid is used to provide an illustration this account. A novel manner of conceptualizing biological cognizers as gradient is then suggested. Lastly it is argued that the reason why the notion of ontologically nested cognizers may be unintuitive stems from the fact that our folk-psychology notion of what a cognizer is has been deeply influenced by our folk-biological manner of understanding biological individuals as units of reproduction. (shrink)

Under the assumption that anticipatory models are required for anticipatory behavior, an important question arises about the different manners in which organisms acquire anticipatory models. This article aims to articulate four different non-exhaustive ways that anticipatory models might possibly be acquired over both phylogenetic and ontogenetic timescales and explore the relationships among them. To articulate these different model-acquisition mechanisms, four schematics will be introduced, each of which represents a particular acquisition structure that can be used for the purposes of comparison, (...) analysis, and hypothesis formulation. By bringing to the fore the differences and similarities between each of the four ways that anticipatory models are acquired, a more complete picture of both anticipatory behavior and its pervasive role in biological self-maintenance can be offered. In doing so, this article helps not only to shed light on how anticipatory behavior might arise in the wide range of organisms that it has been observed in but also to throw into relief the subtle and often still overlooked causal interplay between ontogenetic and phylogenetic plasticity. (shrink)

The word 'ought' is one of the core normative terms, but it is also a modal word. In this book Matthew Chrisman develops a careful account of the semantics of 'ought' as a modal operator, and uses this to motivate a novel inferentialist account of why ought-sentences have the meaning that they have. This is a metanormative account that agrees with traditional descriptivist theories in metaethics that specifying the truth-conditions of normative sentences is a central part of the explanation (...) of their meaning. But Chrisman argues that this leaves important metasemantic questions about what it is in virtue of which ought-sentences have the meanings that they have unanswered. His appeal to inferentialism aims to provide a viable anti-descriptivist but also anti-expressivist answer to these questions. (shrink)

This paper attempts to explain what a protest is by using the resources of speech-act theory. First, we distinguish the object, redress, and means of a protest. This provided a way to think of atomic acts of protest as having dual communicative aspects, viz., a negative evaluation of the object and a connected prescription of redress. Second, we use Austin’s notion of a felicity condition to further characterize the dual communicative aspects of protest. This allows us to distinguish protest from (...) some other speech acts which also involve a negative evaluation of some object and a connected prescription of redress. Finally, we turn to Kukla and Lance’s idea of a normative functionalist analysis of speech acts to advance the view that protests are a complex speech act constituted by dual input normative statuses and dual output normative statuses. (shrink)

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