Trump’s election renewed discussion about the Electoral College, mostly centered on its disparity with the popular vote. Yet much commentary about the Electoral College neglects its original purpose grounded in the Founders’ concern to provide for indirect election to many important offices. The Founders’ project entailed determining the people’s aptitude to elect the types of individuals desirable for high office, in an attempt to harmonize their dual commitments to political right and political legitimacy. The Electoral College’s function was soon frustrated (...) by the rise of political parties, yet parties came to serve at least part of that function, with party leaders standing as a moderating force between the people and the presidency. However, the 2016 elections suggest that parties no longer play this intermediary role effectively. Examining the steps that led to this result, we seek to provide a reminder of the enduring thesis that the dangers inherent in republicanism require creative republican remedies. (shrink)

It is no secret that we, as a society, struggle to have productive conversations about race and gender. Discussions about these issues are beset with obstacles, from the inherent power dynamics between conversation partners to the fear that participants feel about saying something harmful. One practice that can help address these difficulties is intergroup dialogue – sustained, small group discussions with participants from a variety of social identities. In this paper, we detail how we incorporated intergroup dialogue into a 120-student (...) “Philosophy of Race, Class, and Gender” course, providing a blueprint for anyone who wants to help their students develop the ability to take part in fruitful conversations surrounding these challenging topics. We provide strategies for how to design intergroup dialogues to avoid many of the common pitfalls of such conversations, strategies that ultimately helped our students become more likely to initiate and participate in worthwhile discussions on race and gender. We expect our experiences to be especially helpful for instructors of large courses, where making time for small group dialogue is quite challenging, but many of the practices we used can also be adapted for smaller scale courses as well. (shrink)

When confronting the unexplained, it is helpful to consider it from many different points of view. In an essay published in 2004, entitled "Sensors, Filters, and the Source of Reality," Robert Jahn and Brenda Dunne of Princeton University's PEAR laboratory proposed that consciousness constructs its reality by ordering the information it derives from the external world through an array of physiological, psychological, and cultural filters. This thesis has now been considered by nineteen distinguished scholars who here present their commentaries (...) from a broad spectrum of professional and personal perspectives. Drawn from such diverse backgrounds as art, Buddhism, evolutionary biology, fantasy, out-of-body experiences, philosophy, physics, psychology, semiotics, and systems engineering, among others, these contributions offer an assortment of unique and fascinating glimpses of how our experiences and their styles of representation are reflected through these filters of consciousness. (shrink)

One of the most important recent developments in the discussion of Kierkegaard's ethics is an interpretation defended, in different forms, by Philip Quinn and Stephen Evans. Both argue that a divine-command theory of moral obligation is to be found in Works of Love . Against this view, I argue that, despite significant overlap between DCT and the view of moral obligation found in Works of Love , there is at least one essential difference between the two: the former, but not (...) the latter, is committed to the claim that, necessarily, p is morally obligatory only if God commands that p. (shrink)

This study tested four theoretical models of leadership with data from the ethnographic record. The first was a game-theoretical model of leadership in collective actions, in which followers prefer and reward a leader who monitors and sanctions free-riders as group size increases. The second was the dominance model, in which dominant leaders threaten followers with physical or social harm. The third, the prestige model, suggests leaders with valued skills and expertise are chosen by followers who strive to emulate them. The (...) fourth proposes that in small-scale, kin-based societies, men with high neural capital are best able to achieve and maintain positions of social influence (e.g., as headmen) and thereby often become polygynous and have more offspring than other men, which positively selects for greater neural capital. Using multiple search strategies we identified more than 1000 texts relevant to leadership in the Probability Sample of 60 cultures from the Human Relations Area Files (HRAF). We operationalized the model with variables and then coded all retrieved text records on the presence or absence of evidence for each of these 24 variables. We found mixed support for the collective action model, broad support for components of the prestige leadership style and the importance of neural capital and polygyny among leaders, but more limited support for the dominance leadership style. We found little evidence, however, of emulation of, or prestige-biased learning toward, leaders. We found that improving collective actions, having expertise, providing counsel, and being respected, having high neural capital, and being polygynous are common properties of leaders, which warrants a synthesis of the collective action, prestige, and neural capital and reproductive skew models. We sketch one such synthesis involving high-quality decision-making and other computational services. (shrink)

Inspired by the practice of dialogue in ancient philosophical schools, the Philosophy as a Way of Life (PWOL) Project at the University of Notre Dame has sought to put dialogue back at the center of philosophical pedagogy. Impromptu philosophical dialogue, however, can be challenging for students who are new to philosophy. Anticipating this challenge, the Project has created a series of manuals to help instructors conduct dialogue groups with novice philosophy students. Using these guidelines, we incorporated PWOL-style dialogue groups into (...) our Spring 2021 course “The Philosophy of Race, Class, and Gender” with the hope that, through having conversations about these challenging topics, our students would both be able to practice having philosophical dialogues as well as form their views on race and gender in light of contributions from their diverse peers. This article examines several strategies for how instructors can seek to incorporate similar dialogues into their own introductory classroom. (shrink)

In Sinners in the Presence of a Loving God, R. Zachary Manis examines in detail the several facets of the problem of hell, considers the reasons why the usual responses to the problem are unsatisfying, and suggests how an adequate solution to the problem can be constructed.

One important version of the problem of divine freedom is that, if God is essentially good, and if freedom logically requires being able to do otherwise, then God is not free with respect to willing the good, and thus He is not morally praiseworthy for His goodness. I develop and defend a broadly Molinist solution to this problem, which, I argue, provides the best way out of the difficulty for orthodox theists who are unwilling to relinquish the Principle of Alternate (...) Possibilities. The solution is that the divine essence includes the property of transworld goodness: i.e., for any possible morally significant choice that God could have faced, if God had actually faced it, God would have chosen to will the good. This view makes coherent the otherwise paradoxical theological intuition that it is within God’s power to do something evil, but He would not ever do such a thing. (shrink)

In a provocative essay, philosopher Jeffrie G. Murphy asks: 'what would law be like if we organized it around the value of Christian love, and if we thought about and criticized law in terms of that value?'. This book brings together leading scholars from a variety of disciplines to address that question. Scholars have given surprisingly little attention to assessing how the central Christian ethical category of love - agape - might impact the way we understand law. This book aims (...) to fill that gap by investigating the relationship between agape and law in Scripture, theology, and jurisprudence, as well as applying these insights to contemporary debates in criminal law, tort law, elder law, immigration law, corporate law, intellectual property, and international relations. At a time when the discourse between Christian and other world views is more likely to be filled with hate than love, the implications of agape for law are crucial. (shrink)

One of the most important recent developments in the discussion of Kierkegaard's ethics is an interpretation defended, in different forms, by Philip Quinn and Stephen Evans. Both argue that a divine-command theory of moral obligation (DCT) is to be found in "Works of Love". Against this view, I argue that, despite significant overlap between DCT and the view of moral obligation found in "Works of Love", there is at least one essential difference between the two: the former, but not the (...) latter, is committed to the claim that, necessarily, p is morally obligatory only if God commands that p. (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2013 Heft: 1 Seiten: 107-130.

A significant challenge faces any ethic that endorses the view that divine commands are sufficient to impose moral obligations; in this paper, I focus on Kierkegaard's ethic, in particular. The challenge to be addressed is the "modernized" problem of Abraham, popularized especially by Fear and Trembling: the dilemma that an agent faces when a being claiming to be God issues a command to the agent that, by the agent's own lights, seems not to be the kind of command that a (...) loving God would issue. Against a solution to this problem proposed by C. Stephen Evans in Kierkegaard's Ethic of Love, I argue that Kierkegaard regards this scenario as never actually resulting in a fully responsible agent's performance of some horrendous action on account of her non-culpable misinterpretation of God's will and/or failure to discern correctly whether a perceived moral imperative truly is divine in origin. (shrink)

Though Kierkegaard's ethic in "Works of Love" frequently has been a target of harsh — and often uncharitable — criticism, a number of recent treatments have sought to defend both its viability and its relevance to the contemporary discussion. Increasingly, the literature is replete with interpretations that situate it within the traditions of virtue ethics and/or divine command theory. I evaluate these readings, focusing primarily on the issue of moral obligation in Kierkegaard's writings. I argue that both the virtue and (...) divine command interpretations are deficient, though Kierkegaard's ethic indeed shares significant points of contact with both traditions. I explicate and defend an alternative account of moral obligation that seems to me most to warrant the label, "Kierkegaardian," and attempt to expand the view, taking Kierkegaard's ethic as a foundation upon which to build a theoretically rigorous account of moral obligation. The resulting view, I argue, captures the best of both virtue ethics and divine command theory, while avoiding the most serious problems of each. (shrink)

General preface -- Preface to the second edition -- What is philosophy of religion? -- Philosophy of religion and other disciplines -- Philosophy of religion and philosophy -- Can thinking about religion be neutral? -- Fideism -- Neutralism -- Critical dialogue -- The theistic God : the project of natural theology -- Concepts of God -- The theistic concept of God -- A case study : divine foreknowledge and human freedom -- The problem of religious language -- Natural theology -- (...) Proofs of God's existence -- Classical arguments for God's existence -- Ontological arguments -- Cosmological arguments -- Teleological arguments -- Moral arguments -- Conclusions: The value of theistic argument -- Religious experience -- Types of religious experience -- Models for understanding experience -- Experience of God as direct and mediated -- Are religious experiences veridical? -- Checking experiential claims -- Special acts of God : revelation and miracles -- Special acts -- Theories of revelation -- Is the traditional view defensible? -- What is a miracle? -- Is it reasonable to believe in miracles? -- Can a revelation have special authority? -- Religion, modernity, and science -- Modernity and religious belief -- Naturalism -- Do the natural sciences undermine religious belief? -- Objections from the social sciences -- Religious uses of modern atheism -- The problem of evil -- Types of evil, versions of the problem, and types of response -- The logical form of the problem -- The evidential form of the problem -- Horrendous evils and the problem of hell -- Divine hiddenness -- Faith(s) and reason -- Faith : subjectivity in religious arguments -- The evidentialist challenge to religious belief -- Reformed epistemology -- The place of subjectivity in forming beliefs -- Interpretive judgments and the nature of a cumulative case -- Can faith be certain? -- Faith and doubt : can religious faith be tested? -- What is faith? -- Could one religion be true? (shrink)

This reader collects and introduces important work in linguistics, computer science, artificial intelligence, and computational linguistics on the use of linguistic devices in natural languages to situate events in time: whether they are past, present, or future; whether they are real or hypothetical; when an event might have occurred, and how long it could have lasted. In focussing on the treatment and retrieval of time-based information it seeks to lay the foundation for temporally-aware natural language computer processing systems, for example (...) those that process documents on the worldwide web to answer questions or produce summaries. The development of such systems requires the application of technical knowledge from many different disciplines. The book is the first to bring these disciplines together, by means of classic and contemporary papers in four areas: tense, aspect, and event structure; temporal reasoning; the temporal structure of natural language discourse; and temporal annotation. Clear, self-contained editorial introductions to each area provide the necessary technical background for the non-specialist, explaining the underlying connections across disciplines.A wide range of students and professionals in academia and industry will value this book as an introduction and guide to a new and vital technology. The former include researchers, students, and teachers of natural language processing, linguistics, artificial intelligence, computational linguistics, computer science, information retrieval, library sciences, human-computer interaction, and cognitive science. Those in industry include corporate managers and researchers, software product developers, and engineers in information-intensive companies, such as on-line database and web-service providers. (shrink)

The impressive variation amongst biological individuals generates many complexities in addressing the simple-sounding question what is a biological individual? A distinction between evolutionary and physiological individuals is useful in thinking about biological individuals, as is attention to the kinds of groups, such as superorganisms and species, that have sometimes been thought of as biological individuals. More fully understanding the conceptual space that biological individuals occupy also involves considering a range of other concepts, such as life, reproduction, and agency. There has (...) been a focus in some recent discussions by both philosophers and biologists on how evolutionary individuals are created and regulated, as well as continuing work on the evolution of individuality. (shrink)

A medical information commons is a networked data environment utilized for research and clinical applications. At three deliberations across the U.S., we engaged 75 adults in two-day facilitated discussions on the ethical and social issues inherent to sharing data with an MIC. Deliberants made recommendations regarding opt-in consent, transparent data policies, public representation on MIC governing boards, and strict data security and privacy protection. Community engagement is critical to earning the public's trust.

Arguments from Silence have been used many times in attempts to discredit the foundations of religions. In this project, I demonstrate how one might judge the epistemic value of such arguments. To begin, I lay out for examination a specific argument from silence given by Walter Richard Cassels in his work Supernatural Religion. I then discuss a recently developed Bayesian approach for dealing with arguments from silence. Finally, using Cassels’s work and the work of some of the critics who replied (...) to his argument, I argue for what probabilities might be applied in the use of the Bayesian method for testing the epistemic value Cassels’s argument and demonstrate how one might respond to similar arguments. (shrink)

Muslim sages and the perennial philosophy -- The Quran, sunnah, and Muslim sages -- The perennial philosophy -- Tthe Quran, sunnah, and the perennial philosophy -- Classical Muslim sages and the perennial philosophy -- Contemporary Muslim sages and the perennial philosophy (Frithjof Schuon, Titus Burckhardt, Martin Lings, Seyyed Hossein Nasr) -- Some conclusions -- Lovers of sophia -- Ramakrishna and Ibn 'Arabi -- Sri Ramakrishna -- Muhyi al-Din ibn 'Arabi -- Some conclusions -- Thou art dhat -- Metaphysical expressions of (...) non-duality in Islam -- Advaita Vedanta in light of the perennial philosophy -- Non-dual metaphysics in the Islamic tradition -- Some conclusions -- Christic sanctity in Islam -- Husayn and Hallaj -- Christic sanctity according to Ibn 'Arabi -- Husayn ibn 'Ali -- Mansur Hallaj -- Some conclusions -- The eliatic function in Islam -- Khidr and the mahdi -- Khidr -- The mahdi -- Some conclusions -- Hermetic wisdom in Islam -- Islamic philosophy, symbolism, and the arcane sciences -- Some conclusions -- God's viceregent on earth -- Seyyed Hossein Nasr's defense of nature -- Life and writings on nature -- A critique of modern philosophy and science -- A defense of nature -- The wisdom and forms of Islam. (shrink)

Orthodoxy holds that there is a determinate fact of the matter about every arithmetical claim. Little argument has been supplied in favour of orthodoxy, and work of Field, Warren and Waxman, and others suggests that the presumption in its favour is unjustified. This paper supports orthodoxy by establishing the determinacy of arithmetic in a well-motivated modal plural logic. Recasting this result in higher-order logic reveals that even the nominalist who thinks that there are only finitely many things should think that (...) there is some sense in which arithmetic is true and determinate. (shrink)

Background: Freezing of gait is a common symptom in Parkinson’s disease and can be difficult to treat with dopaminergic medications or with deep brain stimulation. Novel stimulation paradigms have been proposed to address suboptimal responses to conventional DBS programming methods. Burst-cycling deep brain stimulation delivers current in various frequencies of bursts, while maintaining an intra-burst frequency identical to conventional DBS.Objective: To evaluate the safety and tolerability of BCDBS in PD patients with FOG.Methods: Ten PD subjects with STN or GPi DBS (...) and complaints of FOG were recruited for this single center, single blinded within-subject crossover study. For each subject, we compared 4, 10, and 15 Hz BCDBS to conventional DBS during the PD medication-OFF state.Results: There were no serious adverse events with BCDBS. It was feasible and straightforward to program BCDBS in the clinic setting. The benefit was comparable to conventional DBS in measures of FOG, functional mobility and in PD motor symptoms. BCDBS had lower battery consumption when compared to conventional DBS.Conclusions: BCDBS was feasible, safe and well tolerated and it has potential to be a viable future DBS programming strategy. (shrink)

This paper aims to develop a strong account of recognition. It begins with a Hegel-inspired account of recognition as a fundamental desire that drives humanity. This account establishes recognition as fundamental to the initial subject formation of independent self-consciousnesses as agents. I offer the lord-bondsman dualism to provide a critique of domination as oppositional to securing the means for recognition. This entails that, as history progresses the world ought to move towards universally adopting mutual recognition relationships without domination. I adopt (...) this goal as an ideal form of recognition. In Chapter 2, I apply this recognitional framework to gender. Through analyzing four theories of gender, I find the recognition of identity has a significant role in shaping the self-consciousness’ self-determination. Recognitional dialogue can enable one to learn new parts of the self, but often forms of recognition dominate and constrain what identity can be. Thus, I explore three prominent methods of harmful recognition in Chapter 3: domination, intelligibility, and misrecognition. I view these harmful recognition methods as undermining mutual recognition relationships through examples such as recognizing deprecating self-images of minority groups and overwriting self-determinations through wrongful or lack of recognition. Despite these difficulties, I propose solutions such as an unintelligibility account which focuses on enabling mutual recognition relationships within group identities rather than society. In Chapter 4 I apply this robust recognitional framework to technology, which I understand as a locus for contemporary problems with recognition. I discuss technologies’ recognitional role as mirrors for humans, that often reflect yet threaten to replace us. I turn to understanding data as a technology that enables harmful recognition in the present day. I find technology is not neutral regarding recognition relationships, but can uphold mutual or harmful recognition depending on how it is used. With my account of recognition developed, I return to the goal of universally achieving mutual recognition relationships. I employ Halberstam’s account of failure to offer hope for achieving mutual recognition despite the many forms of harmful recognition. (shrink)

Paul Griffiths and John Matthewson argue that selected effects play the key role in determining whether a state is pathological. In response, it is argued that a selected effects account faces a number of difficulties in light of modern genomic research. Firstly, a modern history approach to selection is problematic as a basis for assigning function to human traits in light of the small population sizes in the hominin lineage, which imply that selection has played a limited role in shaping (...) these genomes in the evolutionarily recent past. Secondly, determining both the genetic basis of disease and selective histories of the various alleles involved may be experimentally intractable. Thirdly, the existence of “selected disorders” is well supported, and yet on the other hand many other common diseases may not reduce evolutionary fitness. In summary, the biological ends promoted by natural selection, as best modeled in recent research, do not adequately ground a concept of dysfunction that aligns well with the interests of human health. (shrink)

One of the most pivotal yet under-examined moments in Spinoza's Theological-Political Treatise is his attempt to define the notion of 'faith'. In this paper, I unpack Spinoza's understanding of his definition and its significance within the broader argument of the Treatise by carefully analyzing the relationship between the definition's terminology and logical structure. I specifically examine the connection Spinoza draws between faith and obedience, arguing that according to Spinoza's definition, conceiving of obedience implies conceiving of faith, and not the other (...) way around (as many commentators have claimed). I explore the implications of this entailment for interpreting the nature and function of Spinoza's 'dogmas of universal faith'. Spinoza claims that the definition faith ultimately grounds his main argument in the Treatise, which makes the case for a radical separation between 'faith' and 'philosophy'. One of my goals in the paper is to bring out in higher resolution how the definition underwrites this argument, and what it ultimately means. (shrink)

Recently, Christine Bratu and Mortiz Dittmeyer have argued that Christine Korsgaard’s constitutive project fails to establish the normativity of practical principles because it fails to show why a principle’s being constitutive of a practice shows that one ought to conform to that principle. They argue that in many cases a principle’s being constitutive of a practice has no bearing on whether one ought to conform to it. In this paper I argue that Bratu and Dittmeyer’s argument fails in three important (...) respects. First, they fail to recognize the ways in which Korsgaard’s neo-Kantian view departs from more orthodox Kantian views. Second, they fail to recognize the respect in which Korsgaard’s view is a version of moral rationalism. Third, they overlook an important scope ambiguity in an important premise of their argument. A sensible way of resolving this ambiguity gives the constitutivist a reasonable response. (shrink)

Inspired by recent breakthroughs in predictive modeling, practitioners in both industry and government have turned to machine learning with hopes of operationalizing predictions to drive automated decisions. Unfortunately, many social desiderata concerning consequential decisions, such as justice or fairness, have no natural formulation within a purely predictive framework. In efforts to mitigate these problems, researchers have proposed a variety of metrics for quantifying deviations from various statistical parities that we might expect to observe in a fair world and offered a (...) variety of algorithms in attempts to satisfy subsets of these parities or to trade o the degree to which they are satised against utility. In this paper, we connect this approach to fair machine learning to the literature on ideal and non-ideal methodological approaches in political philosophy. The ideal approach requires positing the principles according to which a just world would operate. In the most straightforward application of ideal theory, one supports a proposed policy by arguing that it closes a discrepancy between the real and the perfectly just world. However, by failing to account for the mechanisms by which our non-ideal world arose, the responsibilities of various decision-makers, and the impacts of proposed policies, naive applications of ideal thinking can lead to misguided interventions. In this paper, we demonstrate a connection between the fair machine learning literature and the ideal approach in political philosophy, and argue that the increasingly apparent shortcomings of proposed fair machine learning algorithms reflect broader troubles faced by the ideal approach. We conclude with a critical discussion of the harms of misguided solutions, a reinterpretation of impossibility results, and directions for future research. (shrink)

Moral encroachment is the thesis that morality has an effect---unrecognized by traditional epistemology---on which doxastic states are epistemically appropriate. The thesis is increasingly popular among those who, in opposition to Gendler (2011), desire harmony between epistemic and moral demands on belief. This paper has three main goals. First, drawing on attractive structural principles concerning belief and justification, it is shown that a thoroughgoing harmony between moral and epistemic demands is implausible. This weakens the motivation for positing moral encroachment, but a (...) proponent might still hope that moral encroachment can have a significant effect, so that many of the central cases of apparent disharmony can be avoided. The next goal of the paper is to argue that any significant effect of moral encroachment would manifest itself in the credences which are most epistemically appropriate. Finally, it is shown that even a small effect of moral encroachment on credence is in tension with widely accepted basic constraints on epistemically appropriate credence. (shrink)

The literature on blame is rather unfriendly to views that might be characterized as “character-evaluation” accounts. Here I will defend one such account against the many objections that are leveled against it. Defending the view against these objections will help us to evaluate what such a view has to offer. This paper defends the view against objections that accounts such as this cannot account for how much we care about blame, for the distinctively human nature of the blame phenomenon, for (...) forgiving the unrepentant, and for recalcitrant blame. Responding to these objections on behalf of the much beleaguered character-evaluation account clears the way for it to stand as a serious competitor in how we understand blame. (shrink)

Moral encroachment is the thesis that morality has an effect---unrecognized by traditional epistemology---on which doxastic states are epistemically appropriate. The thesis is increasingly popular among those who, in opposition to Gendler (2011), desire harmony between epistemic and moral demands on belief. This paper has three main goals. First, drawing on attractive structural principles concerning belief and justification, it is shown that a thoroughgoing harmony between moral and epistemic demands is implausible. This weakens the motivation for positing moral encroachment, but a (...) proponent might still hope that moral encroachment can have a significant effect, so that many of the central cases of apparent disharmony can be avoided. The next goal of the paper is to argue that any significant effect of moral encroachment would manifest itself in the credences which are most epistemically appropriate. Finally, it is shown that even a small effect of moral encroachment on credence is in tension with widely accepted basic constraints on epistemically appropriate credence. (shrink)

Jewish Agrarian Movements (JAM hereafter) in North America express the many different shapes and iterations of Jewish farming on the continent, grounded in historical perspectives that influence current practices and activities. From within this diversity, common threads emerge with much to contribute to agrarian social movements and scholarship. Jewish values of returning (_t_’_shuvah_), releasing (_shmitah_), and repairing (_tikkun_), along with theories of _doikayt_ (an anti-zionist movement around “hereness”) and radical diasporism, animate JAM’s critical engagement with agri-food systems. As researchers who (...) have both studied and participated in Jewish agrarianism in a variety of U.S. and Canadian contexts, we solidify a series of themes and tensions that emerge from JAM: diaspora and indigeneity, modernity and tradition, Jewish agroecological knowledge production, and lived religion. We argue that, while JAM has not yet been examined thoroughly within critical food scholarship, it has the potential to contribute to broader debates and frameworks within sub-fields such as radical food geographies, critical agrarianism, and decoloniality. Without consideration of JAM as a part the study of food and agriculture, there are risks of marginalization of farmers, activists and researchers of Jewish identity. (shrink)

This essay examines the physicist Ernst Mach’s popular work. Like many other scientists in late nineteenth-century Central Europe, he viewed the popular genre as a means not only of edifying the lay public but of communicating arguments to other specialists. In many cases, he used his popularizations to draw his colleagues’ attention to the biological and evolutionary features of scientific reasoning, although his own understanding of those features changed in the 1880s and early 1890s. Notably, he came to believe that (...) human beings instinctively read substances into nature. Several years after adopting this new perspective on substance, he incorporated it into a series of popular works that were intended to outline his views on thermodynamics in general and to weigh in on the controversy over “energetics” that erupted at the 1895 Versammlung Deutscher Naturforscher und Ärtze. (shrink)

The concept of evil plays a central role in many of Peter French’s publications. He defines evil as “a human action that jeopardizes another person’s (or group’s) aspirations to live a worthwhile life (or lives) by the willful infliction of undeserved harm on that person(s)” (French 2011, 61, 95). Inspired by Harry Frankfurt’s work on the importance of what we care about, French argues that “the life a person leads is worthwhile if what he or she really gives a damn (...) about satisfies some condition(s) of value” (2011, 189). Through an analysis of the concept of “worthwhile”, I endeavor to show that French’s account of evil is correct although his definition of a worthwhile life is too demanding. Defining an evil act as one that willfully imperils another’s aspirations to live a worthwhile life is a welcome addition to the philosophical literature dedicated to the analysis of evil. Much of this literature identifies evil as severe, intolerable, or excessive harm, but these descriptions remain vague. When is harm precisely severe, intolerable, or excessive? French provides an original and plausible interpretation of these kinds of evil harm by explaining them in terms of an impediment to aspirations to live a worthwhile life. However, French’s definition of a worthwhile life is too strong and hence excludes unmistakable instances of evil. It is quite possible that someone who cares about nonvaluable things, or someone lacking cares altogether, or non-human animals (who might fall into either one of these two categories), could be victims of evil. Therefore, if evil is an act that jeopardizes another’s aspirations to live a worthwhile life, then the necessary condition of a worthwhile life cannot be that one gives a damn about something of value; it must be something far less demanding. In order to retain the central insight in French’s account of evil, I offer an alternative suggestion concerning what makes a life worthwhile. To this end, I distinguish a worthwhile life from a meaningful, valuable, significant, or good life. Focusing on the definition and use of the word “worthwhile”, I find that a worthwhile life is one that is worth the time and effort of the individual whose life it is. Jeopardizing another’s ability to make such a determination about her life lies at the hardened heart of evil. (shrink)

How do we make causal judgments? Many studies have demonstrated that people are capable causal reasoners, achieving success on tasks from reasoning to categorization to interventions. However, less is known about the mental processes used to achieve such sophisticated judgments. We propose a new process model—the mutation sampler—that models causal judgments as based on a sample of possible states of the causal system generated using the Metropolis–Hastings sampling algorithm. Across a diverse array of tasks and conditions encompassing over 1,700 participants, (...) we found that our model provided a consistently closer fit to participant judgments than standard causal graphical models. In particular, we found that the biases introduced by mutation sampling accounted for people's consistent, predictable errors that the normative model by definition could not. Moreover, using a novel experimental methodology, we found that those biases appeared in the samples that participants explicitly judged to be representative of a causal system. We conclude by advocating sampling methods as plausible process‐level accounts of the computations specified by the causal graphical model framework and highlight opportunities for future research to identify not just what reasoners compute when drawing causal inferences, but also how they compute it. (shrink)

A common compatibilist view says that we are free and morally responsible in virtue of the ability to respond aptly to reasons. Many hold a version of this view despite disagreement about whether free will requires the ability to do otherwise. The canonical version of this view is reductive. It reduces the pertinent ability to a set of modal properties that are more obviously compatible with determinism, like dispositions. I argue that this and any reductive view of abilities faces a (...) significant challenge: it cannot adequately explain the freedom-grounding element of this ability. The problem has the form of a dilemma. This leaves reasons-responsive compatibilists with two options: abandon theories of free will grounded in abilities or abandon reductive theories of abilities. (shrink)

This paper considers the maturation of the American Catholic tradition of social and economic thought in the seminal period between 1920 and 1940, particularly as encapsulated in the work of John A. Ryan. While different social ethical models emerged in the American Church during this time, the dominant school of thought was the liberal tradition associated with Ryan. This tradition, which Ryan described as "true economic liberalism," forged American political liberalism and papal critiques of secular modernity into a new social (...) ethical theory which became the capstone of prewar Catholic progressivism. True economic liberalism first manifested itself in critiques of the Supreme Court's description of "freedom" in Adkins v. Children's Hospital (1923). It took positive form during the 1920s in the widespread Catholic embrace of industrial democracy as a moral alternative to laissez-faire capitalism It was during the 1930s, however, when the Church confronted the economic crisis of the Great Depression, that true economic liberalism became a more totalizing system of social thought. It was also during the 1930s that this theory revealed the difficulties Catholic liberals have had in defining their relationship to a market economy and the state. On one hand, true economic liberalism provoked the creative maturation of Catholic thought and established the Church as a leading progressive critic of capitalism. At the same time, true economic liberalism circumscribed the possible depths of the Catholic moral critique. American Catholics liberals were so committed to constructing a social ethic that upheld "the priceless goods of liberty, opportunity, and democracy," that they accepted a reformed capitalism, guarded and chastened by religion, as the most desirable outcome for a modern economy. As John P. Carroll revealingly wrote, "The remedy, then, for the social evils. . . does not lie in the destruction of the present social system. The way to clean a house is not to dynamite it." By accommodating the Church's social ethic to the ideals of American democracy, liberal Catholics rejected radical reforms in favor of moderate legislative schemes which one writer described in Commonweal as "sniping at capitalism." It was for this reason that so many Catholics fawningly embraced the New Deal and, indeed, found in Franklin Roosevelt the supreme advocate for the principles set forth in Pius XI’s 1931 Quadragesimo Anno. (shrink)

According to population biologist Richard Levins, every discipline has a “strategy of model building,” which involves implicit assumptions about epistemic goals and the types of abstractions and modeling approaches used. We will offer suggestions about how to model complex systems based upon a strategy focusing on independence in modeling. While there are many possible and desirable modeling strategies, we will contrast a model-independence-focused strategy with the more common modeling strategy of adding increasing levels of detail to a model. Levins calls (...) the latter approach a ‘brute force’ strategy of modeling, which can encounter problems as it attempts to add increasing details and predictive precision. In contrast, a model-independence-focused strategy, which we call a ‘pluralistic strategy,’ draws off of Levins’s use of an assemblage of multiple, simple and—critically—independent models of ecological systems in order to do predictive and explanatory analysis. We use the example of model analysis of levee failure during Hurricane Katrina to show what a pluralistic strategy looks like in engineering. Depending on one’s strategy, one can deliberately engineer the set of available models in order to have more independent and complementary models that will be more likely to be accurate. We offer advice on ways of making models independent as well as a set of epistemic goals for model development that different models can emphasize. (shrink)

According to population biologist Richard Levins, every discipline has a “strategy of model building,” which involves implicit assumptions about epistemic goals and the types of abstractions and modeling approaches used. We will offer suggestions about how to model complex systems based upon a strategy focusing on independence in modeling. While there are many possible and desirable modeling strategies, we will contrast a model-independence-focused strategy with the more common modeling strategy of adding increasing levels of detail to a model. Levins calls (...) the latter approach a ‘brute force’ strategy of modeling, which can encounter problems as it attempts to add increasing details and predictive precision. In contrast, a model-independence-focused strategy, which we call a ‘pluralistic strategy,’ draws off of Levins’s use of an assemblage of multiple, simple and—critically—independent models of ecological systems in order to do predictive and explanatory analysis. We use the example of model analysis of levee failure during Hurricane Katrina to show what a pluralistic strategy looks like in engineering. Depending on one’s strategy, one can deliberately engineer the set of available models in order to have more independent and complementary models that will be more likely to be accurate. We offer advice on ways of making models independent as well as a set of epistemic goals for model development that different models can emphasize. (shrink)

Synchronicity has long been described as an ‘acausal’ connecting principle. However, the use of this descriptor is not only misleading, but also outright false on any seriously considered picture of synchronicity due to admissions of multiple types of causes. Furthermore, previous attempts to clarify the ‘acausal’ label have served only to further muddy the waters of discussion. A ‘multi-causal’ conception of synchronicity is proposed to ease and encourage future discussion in many disciplines.

Max Scheler’s contribution to the early development of phenomenology is second to only Edmund Husserl’s. What perhaps distinguishes Scheler’s early contribution is his willingness to examine phenomenologically social and political phenomena. Not only did this early trajectory lead him to develop a non-formal value theory, but it also enabled him to engage directly in the political problems of his time. Like many of his contemporary intellectuals, Scheler was an adamantsupporter of German aggression during the onset of World War I, and (...) he wrote many works during this time demonstrating the value and justification of the war. In only a few years’ time, Scheler’s position on the value of war shifted dramatically and he began to defend a position of peace and pacifism. The aim of this paper is twofold: (1) to clarify the early themes and influences in phenomenology that prepared Scheler for his analysis of war and peace; and (2) to illustratehow Scheler’s analysis offers the possibility of concretising the present experience of war and the possibility of peace. (shrink)

In this paper I begin by explaining what epistemic injustice is and what ordinary language philosophy is. I then go on to ask why we might doubt the usefulness of ordinary language philosophy in examining epistemic injustice. In the first place, we might wonder how ordinary language philosophy can be of use, given that many of the key terms used in discussing epistemic injustice, including ‘epistemic injustice’ itself, are not drawn from our ordinary language. We might also have doubts about (...) the usefulness of ordinary language philosophy in this area, given ordinary language philosophers’ aversion to theory. Finally, we might have doubts about the usefulness of ordinary language philosophy due to the fact that the study of epistemic injustice is clearly a study of practical matters concerning the way the world is and has been historically. If ordinary language philosophy is just concerned with grammar, what use can it be to practical and social philosophy concerning current issues? In response to these worries, I demonstrate the usefulness of ordinary language philosophy in practice by applying the insights of Ludwig Wittgenstein and Alan R. White to a problem that Miranda Fricker raises, but does not answer: about whether there is a confidence condition on knowledge. I also make use of Gilbert Ryle's distinction between ‘the use of ordinary language’ and ‘the ordinary use of an expression’ to show that the terminology used in examining epistemic injustice is ordinary in some sense. (shrink)

Although we are fairly well informed about the general organization and important events of the dramatic competitions in Athens, there remain significant gaps in our knowledge on many points of detail. In no place is this more true than with regard to the epinikian celebration honouring members of the victorious performance, about which scarcely any unambiguous testimony has come down to us. This study aims to provide new insights into the problem by demonstrating a connection between the iconography preserved in (...) several sculpted reliefs of the Roman period commonly referred to as Dionysos¿ visit to Ikarios and the representation of a celebration for poetic victory in Plato¿s Symposium. Central to the combined testimony of these sources is the ideal of Dionysos¿ epiphany to the poet in order to acknowledge and honour his victory in person. So identified as an element of victory celebration, related articulations of this imagined moment can then be detected in several additional representations on vases and in Aristophanic comedy, in both of which other independent elements likewise suggest the activation of an epinikian syntax. Practical matters about the celebration still elude us; what we gain, however, is a clearer sense of the religious ideals that were conveyed through these celebrations in connection with the worship of Dionysos, which formed a nucleus for the dramatic festivals. (shrink)

In Till We Have Faces, C. S. Lewis combines his passion for pagan mythology with his knack for communicating Christian truths via story, powerfully illustrating a number of theological and moral positions that are prominent in many of his other writings. This article examines two major themes in TWHF that are also emphasized heavily within Lewis’s prose: maintaining faith in the face of various emotionally-driven temptations to doubt; and recognizing that pride prevents us from knowing God and corrupts the love (...) we have for others into a jealous hatred. The article uncovers a variety of ways that Lewis masterfully paints a picture via the characters and the story of TWHF that exemplifies religious and ethical insights within these two themes. (shrink)