n a critical yet sympathetic examination of Richard Rorty's philosophy, the author uses the biblical figure of 'The Stranger' to explore some ethical tensions in Rorty's affirmation of a liberal polity.

Richard Rorty is one of the most oft-cited yet least understood philosophers of the twentieth century. This book offers an overview and introduction to Rorty's ideas, key writings and contributions to the various fields of philosophy. Chronologically organized, the book traces the development of Rorty's thought and examines all the key topics, and controversies, central to his work. Ronald A. Kuipers introduces Rorty's complex thought through the exploration of three Rortyan personas: The Philosophical Therapist, The Liberal Ironist, and the (...) Anticlerical Prophet. This exploration of Rorty's multivalent yet deeply coherent intellectual identity is set against the background of Rorty's personal motivations for studying philosophy, and for pursuing the controversial questions he did. The book portrays how, in conversation with the traditions of American Pragmatism, Analytic Philosophy, and Continental Thought, Rorty weaves his own unique and original philosophy. Rorty's originality resides in his fresh approach to interrelated social and political problems, revealing a thinker who has important reasons for wading into controversial intellectual waters. This is the ideal companion to study of this hugely influential thinker. (shrink)

Collected here for the first time are the responses of several prominent Canadian philosophers to Nielsen's outspoken work in the philosophy of religion, including their responses to Hart's criticisms of Nielsen. New replies by Hart and Nielsen to these added voices are also included.

Achieving space domain awareness requires the identification, characterization, and tracking of space objects. Storing and leveraging associated space object data for purposes such as hostile threat assessment, object identification, and collision prediction and avoidance present further challenges. Space objects are characterized according to a variety of parameters including their identifiers, design specifications, components, subsystems, capabilities, vulnerabilities, origins, missions, orbital elements, patterns of life, processes, operational statuses, and associated persons, organizations, or nations. The Space Object Ontology provides a consensus-based realist framework (...) for formulating such characterizations in a computable fashion. Space object data are aligned with classes and relations in the Space Object Ontology and stored in a dynamically updated Resource Description Framework triple store, which can be queried to support space domain awareness and the needs of spacecraft operators. This paper presents the core of the Space Object Ontology, discusses its advantages over other approaches to space object classification, and demonstrates its ability to combine diverse sets of data from multiple sources within an expandable framework. Finally, we show how the ontology provides benefits for enhancing and maintaining longterm space domain awareness. (shrink)

There are two ways of understanding experimental philosophy's process of appealing to intuitions as evidence for or against philosophical claims: the positive and negative programs. This chapter deals with how the positivist method of conceptual analysis is affected by the results of the negative program. It begins by describing direct extramentalism, semantic mentalism, conceptual mentalism, and mechanist mentalism, all of which argue that intuitions are credible sources of evidence and will therefore be shared. The negative program challenges this view by (...) questioning if there can be in fact a shared intuition about a specific hypothetical case, as conflicting intuitions are as likely to arise. The chapter then discusses other issues raised by the negativists such as the limits of surveys and the proper domain problem. (shrink)

Our interest in this paper is to drive a wedge of contention between two different programs that fall under the umbrella of “experimental philosophy”. In particular, we argue that experimental philosophy’s “negative program” presents almost as significant a challenge to its “positive program” as it does to more traditional analytic philosophy.

Over the course of human history, the sciences, and biology in particular, have often been manipulated to cause immense human suffering. For example, biology has been used to justify eugenic programs, forced sterilization, human experimentation, and death camps—all in an attempt to support notions of racial superiority. By investigating the past, the contributors to _Biology and Ideology from Descartes to Dawkins_ hope to better prepare us to discern ideological abuse of science when it occurs in the future. Denis R. (...) class='Hi'>Alexander and Ronald L. Numbers bring together fourteen experts to examine the varied ways science has been used and abused for nonscientific purposes from the fifteenth century to the present day. Featuring an essay on eugenics from Edward J. Larson and an examination of the progress of evolution by Michael J. Ruse, _Biology and Ideology_ examines uses both benign and sinister, ultimately reminding us that ideological extrapolation continues today. An accessible survey, this collection will enlighten historians of science, their students, practicing scientists, and anyone interested in the relationship between science and culture. (shrink)

Knobe's argument rests on a way of distinguishing performance errors from the competencies that delimit our cognitive architecture. We argue that other sorts of evidence than those that he appeals to are needed to illuminate the boundaries of our folk capacities in ways that would support his conclusions.

This handbook presents a comprehensive introduction to the core areas of philosophy of education combined with an up-to-date selection of the central themes. It includes 95 newly commissioned articles that focus on and advance key arguments; each essay incorporates essential background material serving to clarify the history and logic of the relevant topic, examining the status quo of the discipline with respect to the topic, and discussing the possible futures of the field. The book provides a state-of-the-art overview of philosophy (...) of education, covering a range of topics: Voices from the present and the past deals with 36 major figures that philosophers of education rely on; Schools of thought addresses 14 stances including Eastern, Indigenous, and African philosophies of education as well as religiously inspired philosophies of education such as Jewish and Islamic; Revisiting enduring educational debates scrutinizes 25 issues heavily debated in the past and the present, for example care and justice, democracy, and the curriculum; New areas and developments addresses 17 emerging issues that have garnered considerable attention like neuroscience, videogames, and radicalization. The collection is relevant for lecturers teaching undergraduate and graduate courses in philosophy of education as well as for colleagues in teacher training. Moreover, it helps junior researchers in philosophy of education to situate the problems they are addressing within the wider field of philosophy of education and offers a valuable update for experienced scholars dealing with issues in the sub-discipline. Combined with different conceptions of the purpose of philosophy, it discusses various aspects, using diverse perspectives to do so. Contributing Editors: Section 1: Voices from the Present and the Past: Nuraan Davids Section 2: Schools of Thought: Christiane Thompson and Joris Vlieghe Section 3: Revisiting Enduring Debates: Ann Chinnery, Naomi Hodgson, and Viktor Johansson Section 4: New Areas and Developments: Kai Horsthemke, Dirk Willem Postma, and Claudia Ruitenberg. (shrink)

Michael A. PetersBeijing Normal University, Beijing, PR China;There is an ecology of bad ideas, just as there is an ecology of weeds– Gregory Bateson (1972, p. 492)While there are classical anteced...

Kenny, A. Descartes on the will.--McRae, R. Innate ideas.--McRae, R. Descartes' definition of thought.--Gombay, A. Cogito ergo sum: inference or argument?--Ashworth, E. J. Descartes' theory of clear and distinct ideas.--Alexander, R. E. The problem of metaphysical doubt and its removal.--Tweyman, S. The reliability of reason.--Percival, W. K. On the non-existence of Cartesian linguistics.

Racism as an independent topic of investigation in philosophy has considerably developed since the 1990s, when it appeared as part of growing debates that, on the one hand, investigated the political meaning of race and, on the other, its ontology and whether it existed at all. Likewise, with the idea of racism, its broadly normative meaning is critiqued by some philosophers, while others ask how best to conceive of it and identify its immorality. There were a few early and significant (...) forays in philosophy about the nature of racism, of which three works stand out because of the way they set the terms of the debate: David Theo Goldberg's Racist Culture, Charles W. Mills’ The Racial Contract, and Jorge L.A. Garcia's “The Heart of Racism.”1 This collection reacts to the latter fork in the discussion but does so in ways that significantly touch on the former.The collection begins with Jorge L. Garcia's “Virtue Ethics in Social Theory: Defending a Volitional Analysis of Racism from Tommie Shelby's Challenges.” It is a clarification and defense of his influential volitional analysis of racism (VAR) from three prominent objections: that VAR inadequately accounts for the immorality of racism because it relies on the assumed wrongness of racism built into ordinary usage of the term ‘racist;’ that it mistakenly separates intention from belief; and that it does not fully account for the racism of some troubling mental states that cannot be traced back to a racist ill-will. Garcia's account of racism as fundamentally rooted in racist ill-will, along with Lawrence Blum's, is representative of agent-centered theories of racism. Not only do they attempt to explain individual or personal racism, but they also hold that racism in institutions, structures, or systems traces back to the racism of persons.Current accounts of structural racism, however, claim that it exists and operates independently of infection from intentionally racist persons, that the focus on racist persons cannot adequately account for how racism works in society, and that, instead, we should concentrate on structures and ideologies. Amelia Wirts sharply defends this view in her, “What does it mean to say ‘The Criminal Justice System is Racist’?” She explains how structural racism applies to America's criminal justice system and other “intermediate” (between individual and societal level) structures. Wirts argues that personal accounts of racism, and in particular Garcia's VAR, do not adequately account for the patterns of racial disparity in the criminal justice system or its disproportionate harm to black people. She advocates, instead, for a patterned view of structural racism, the patterns of which operate “as if it were designed to disproportionately harm” some racialized group. Additionally, Wirts adds that such patterns are particularly racist when they fuel racist ideological symbols, as the criminal justice system does in relation to the idea of the black criminal.Structural analyses of racism are powerfully instructive, and Alisa Bierria, in “Structural Racism Within Reason,” offers an account that takes an epistemic turn that advances our understanding of their meaning. More than the idea that personal and structural racism beget each other in continuous looping effects, and more than the view that racism is best understood as an ideology that provides the content to racist attitudes or policy proscriptions, she argues that structural racism structures reason. Drawing on the 2012 case of Marissa Alexander, who unsuccessfully tried to use Florida's Stand Your Ground Law to justify her firing a warning shot at her estranged, abusive husband to protect herself from his murderous threat, Bierra argues that structural racism extends constructed and controlling intentions onto its targets, and, as in the case she discusses, it uses those constructed and fictional intentions to justify their punishment and depriving them of equal justice.Structural analyses of racism are essential additions to the philosophical understanding of racism that have appropriately challenged the centrality of agent-centered accounts. The increasing academic focus on structural explanations, however, along with the current overuse of “systemic racism” in popular discourse, threatens to eclipse the value of accounts of agent-centered accounts. In “Is Racism Essentially Systemic?” Michael Hardimon counsels against this trend. He reminds us that racism is not essentially systemic, and that the dominance of structural explanations could obscure its other forms and even the proper understanding of structural racism. Indeed, structures once constructed might operate independently of human intention, but they are designed, initiated, and often operated by persons.After considering the direction of the current philosophical discussion about the meaning of racism and its immorality, the next set of articles expands the discussion into matters of class, xenophobia, and white nationalism. Lawrence Blum's “Race and Class Together” starts it off. Blum builds class into his analysis of racism and critiques its absence in anti-racist theory. He argues that paying attention to class is required to secure justice for the victims of racism because pursuing justice is often a matter of both. Blum contends that race and class are “normatively distinct axes of injustice” and that, depending on the question, racial injustice needs to be addressed separately. However, there are aspects of racial injustice that can only be dealt with through a class analysis and require class or combined class–race focused policies. Pointing to the fact that many of the members of groups targeted by racism (he considers blacks, Indigenous peoples, and Latinxs) share cross-class interests, which includes shared interests with some whites, which they do not share with more economically privileged members of their own groups, Blum argues that these interests should be addressed through “class-focused policies,” in a manner that will secure justice for disadvantaged racial groups.Shifting from the class-race analysis, José Jorge Mendoza, in “‘Go Back to Where You Came From!’ Racism, Xenophobia, and White Nationalism,” turns our attention toward white nationalism to examine whether it is best understood as an expression of racism or xenophobia. Although he recognizes the importance of xenophobia in white nationalism, Mendoza does not neglect its connections with racist ideas. However, he acknowledges that emphasizing the role of race in condemnations of white nationalism risks overextending the concept of race, i.e., in regards to pan-racial groups, because some members of those groups are racially identified as white. Thus, the charge of racism against white nationalism in such cases may not clearly apply. To deal with those cases, Mendoza cleverly decouples the ideas of “radicalization” and “racial formation,” and he puts forward a new concept, “racial disintegration,” to account for the operation and shifting targets of white nationalism.In the final piece, David H. Kim and I discuss xenophobia and racism in the case of “Anti-Asian Racism.” We move from general theories of racism to inquire about what is at the base of anti-Asian racism. Little is said in contemporary accounts of racism about anti-Asian racism. This is due, in part, to the high level of abstraction in those discussions but also because much of the literature takes anti-blackness as the model of racism. Our piece addresses this lacuna in a manner not beholden to the black-white binary. We discuss how the idea of anti-Asian racism is a conceptual problem in the American context dominated by that binary. We then argue that xenophobia as a form of civic ostracism, and to some extent xenophilia, play a particular role in how anti-Asian racism functions and its immorality.The pieces in this collection resonate with current events and controversies involving racism and illustrate the potential of the debate to relate to and speak those events, not just to the specialized interests of a cloistered academic conversation. Each piece demonstrates the potential for extending vital lines of debate and discussion that touches the raw nerve of the public discussion of racism. (shrink)

This is a new interpretation and analysis of John Rawls's leading theory of distributive justice, which also considers the responding egalitarian theories of scholars such as Richard Arneson, G. A. Cohen, Ronald Dworkin, Martha Nussbaum, John Roemer, and Amartya Sen. Rawls's theory, Kaufman argues, sets out a normative ideal of justice that incorporates an account of the structure and character of relations that are appropriate for members of society viewed as free and equal moral beings. Forging an approach distinct (...) amongst contemporary theories of equality, Rawls offers an alternative to egalitarian justice methodologies that aim primarily to compensate victims for undeserved bad luck. For Rawls, the values that ground the most plausible account of egalitarianism are real equality of economic opportunity combined with the guarantee of a fair distribution of social goods. Kaufman's analysis will be of interest to scholars and advanced students of political theory and political philosophy, particularly those working on justice, and on the work of John Rawls. (shrink)

Ronald Dworkin’s work on the topic of equality over the past twenty-five years or so has been enormously influential, generating a great deal of debate about equality both as a practical aim and as a theoretical ideal. The present article attempts to assess the importance of one particular aspect of this work. Dworkin claims that the acceptance of abstract egalitarian rights to equal concern and respect can be thought to provide a kind of plateau in political argument, accommodating as (...) it does a number of well-known ethical theories of social arrangement from utilitarianism to libertarianism. The article explores the moral foundations of these egalitarian rights and critically examines five specific reasons for supposing they matter in political debate. It is argued that though these reasons are perhaps less constructive than they might be reasonably expected to be, there is another more fundamental question we can ask about the scope of egalitarian rights the answer to which might ultimately help to explain their fundamental nature and importance. That question is: equality among whom? (shrink)

Der Mensch erobert die Literatur! Im Zeitalter der Aufklärung rückt der Mensch ins Zentrum des wissenschaftlichen Interesses. Aber wie schlägt sich diese neue Menschenkunde in der 'schönen' Literatur nieder? Wie lassen sich ihre inhaltlichen und methodischen Perspektiven für ein besseres Verständnis literarischer Texte nutzen? Der neue Themenband der Akademie Studienbücher ist das erste studentische Lehrbuch, das diese Fragen umfassend diskutiert: Interdisziplinäre Menschenkunde im Spiegel der Literatur: von Aufklärung bis Klassik, von Rousseau bis Büchner Kontexte: Pädagogik, Psychologie und Völkerkunde im 18. (...) Jahrhundert Anthropologische Literaturgattungen: Reiseberichte und Lehrgedichte, psychologische Fallgeschichten, Romane und Dramen Neues Wissen über den Menschen: Selbstbestimmung der Frau, Traum, Sexualität, Verbrechen, Wahnsinn Körpersprache und Physiognomik: Quellen der Menschenkenntnis und Schauspielkunst Pressestimmen: "Kaum einer hat sich beständiger in die [anthropologische Debatte des 18. Jahrhunderts in der Germanistik] eingemischt als Alexander Kosenina, der nun eine vornehmlich an Studenten adressierte Einführung zu diesem Komplex vorlegt. In kurzen Kapiteln stellt Kosenina [...] die einschlägigen theoretischen Texte ebenso vor wie die Auswirkungen auf die verschiedenen literarischen Gattungen oder den Niederschlag in diskursiven Feldern wie Traum oder Wahnsinn." Frankfurter Allgemeine Zeitung, 15. Dezember 2008 "Die Einführung in die 'methodische Perspektive' der Literaturanthropologie ist anregend zu lesen und gut an Beispielen." Ronald Schneider in: ekz - Informationsdienst, 3/2009 "Aus der Masse der Studienbücher sticht Alexander Koseninas Buch nicht nur der runden Ecken wegen hervor. Verfolgt wird hier ein stringentes Konzept, das mit wichtigen Autoren und Texten der Literatur des 18. und 19. Jahrhunderts bekannt macht, sich aber nicht mit der statischen Darbietung von Wissen begnügt, sondern Einsichten und Lernprozesse provozieren und befördern möchte. Dies jedoch – und hier liegt die wohl größte Stärke des Buchs – in einer Weise, die unaufdringlich dazu verführt, Texte neu, anders und überhaupt zu lesen. Die Sprache, die Alexander Kosenina hierfür gefunden hat, wird auch eine nichtakademische Leserschaft gern zu diesem Buch greifen lassen. Das ist ein seltener Glücksfall." Jan Standke in: IASLonline, 08. September 2009 "Obwohl als Studienbuch konzipiert und natürlich bestens geeignet wegen der Kürze der Darstellung, zeugt diese Quelle von besonderer Kompetenz durch die Auswahl und Darstellung des Materials. Für Studierende bietet deshalb Alexander Košeninas 'Literarische Anthropologie' unter der Prämisse der Neuentdeckung des Menschen eine konzise Einführung ins Thema - für all diejenigen, die davon ausgehend weiterlesen und denken möchten, einen wertvollen Anstoß." Bettina von Jagow in: Jahrbuch Literatur und Medizin, 3 "Alexander Kosenina legt mit 'Literarische Anthropologie. Die Neuentdeckung des Menschen" ein unverzichtbares Studienbuch vor, das auch für das Selbststudium sehr geeignet ist." Susan Mahmody in: literaturkritik.de, Nr.7 Kommentare zum Buch: "Das Studienbuch bietet einen sachkundigen, verständlichen Überblick zur Thematik und eröffnet neue Perspektiven. Besonders der Serviceteil des Buches trägt zur Strukturierung der Lektüre bei." Prof. Dr. Birgit Dahlke, Humboldt-Universität zu Berlin "Die sehr gut verständliche, fast schon fesselnde Sprache, sowie der nachvollziehbare Ansatz machen das Buch zu einem Einführungswerk für jeden Literaturwissenschafts- oder Germanistikstudenten der einen Kurs in Literarischer Anthropologie belegt hat. Es ist eines der wenigen Studienbücher, die man gerne liest und die auf Grund des Schreibstils wirklich zur weiteren Beschäftigung anregen. Durch die sehr gute und ausführliche Gliederung, sowie dem Gebrauch vieler Zitate ist es aber auch ein Nachschlagewerk für alle höheren Semester oder fertigen Germanisten und Literaturwissenschaftler." Melanie Witzik, Studentin aus Hof "Košeninas 'Literarische Anthropologie' bietet eine sehr schöne, gut verständliche Einführung in die verschiedenen Aspekte, die die Perspektive der Anthropologie zur Literaturdeutung beizutragen hat. Die Deutungen sind nachvollziehbar und gut erläutert. Selbstverständlich kann in einer solchen Einführung kein ganzes Werk ausgiebig analysiert werden, das soll es auch gar nicht; der Leser/die Leserin wird vielmehr eingeladen, die Ideen selbst weiterzudenken. Die Vielzahl der angesprochenen Texte zeigt, in wie viele Richtungen man bei einer anthropologischen Textdeutung gehen kann und welche neuen Lesarten verschiedenste Werke so gewinnen können." Grit Sündermann, Germanistin aus Marburg. (shrink)

The article sets forth Ronald Dworkin’s efforts to avert the slavery of the talented within his theory of equality, so that they are not forced to work full-time at one type of job, but then criticises Dworkin for failing to apply similar concerns to not so talented workers. It argues that he overlooks the problem of the slavery of the not so talented that results from the tough rules he proposes for dealing with insurance payouts. Finally, it tries to (...) show how this unfairness can be avoided with a better interpretation of the likely outcome of his hypothetical insurance experiment given a better understanding of the motivations of parties operating within that experiment. (shrink)

This article considers whether or not there are any global egalitarian rights through a critical examination of the political philosophy of Ronald Dworkin. Although Dworkin maintains that equal concern is the special and indispensable virtue of sovereigns and the hallmark of a fraternal political community, it is far from obvious whether the demands of equality stop at state borders. While some scholars in the field—most notably Thomas Pogge—posit the existence of negative rights in relation to social and economic inequalities (...) at the global level, here I try to defend the existence of positive global egalitarian rights by appealing to Dworkin’s own two principles of ethical individualism. I also set out the framework for a version of what I call global luck egalitarianism based on Dworkin’s equality of resources and try to respond to David Miller’s charge that comparative principles of justice do not apply at the global level. (shrink)

On 18–19 May 2018, a symposium was held in the Research Institute of Irish and Scottish Studies at the University of Aberdeen to commemorate the tenth anniversary of the death of Ronald W. Hepburn (1927–2008). The speakers at this event discussed Hepburn’s oeuvre from several perspectives. For this book, the collection of the revised versions of their talks has been supplemented by the papers of other scholars who were unable to attend the symposium itself. Thus this volume contains contributions (...) from eighteen notable scholars of different disciplines, ranging from contemporary aesthetics and art theory through to philosophical approaches to religion, education and social anthropology. It also includes a bibliography of Hepburn’s writings. The essays were first published in two special issues of the Journal of Scottish Thought, vols. 10–11 (2018–2019). -/- Ronald William Hepburn was born in Aberdeen on 16 March 1927. He went to Aberdeen Grammar School, then he graduated with an M.A. in Philosophy (1951) and obtained his doctorate from the University of Aberdeen (1955). His tutor at Aberdeen was Donald MacKinnon (1913– 1994), a Scottish philosopher and theologian, the author of A Study in Ethical Theory (1957) and The Problem of Metaphysics (1974). Hepburn taught as Lecturer at the Department of Moral Philosophy at Aberdeen (1956–60), and he was also Visiting Associate Professor of Philosophy at New York University (1959–60). He returned from the United States as Professor of Philosophy at Nottingham University. In 1964, he was appointed as a Chair in Philosophy at the University of Edinburgh and between 1965 and 1968 he was also Stanton Lecturer in the Philosophy of Religion at the University of Cambridge. From 1975 until his retirement in 1996, he held the Professorship of Moral Philosophy at Edinburgh. He died in Edinburgh on 23 December 2008. His philosophical interests ranged from theology and the philosophy of religion through moral philosophy and the philosophy of education to art theory and aesthetics. Notably, Hepburn is widely regarded as the founder of modern environmental and everyday aesthetics as a result of the influence of papers in the 1960s which pioneered a new approach to the aesthetics of the natural world. (shrink)

Science has always strived for objectivity, for a ‘‘view from nowhere’’ that is not marred by ideology or personal preferences. That is a lofty ideal toward which perhaps it makes sense to strive, but it is hardly the reality. This collection of thirteen essays assembled by Denis R. Alexander and Ronald L. Numbers ought to give much pause to scientists and the public at large, though historians, sociologists and philosophers of science will hardly be surprised by the material (...) covered here. (shrink)

A supplemental document for "Metalinguistic Gradability".

Multiple states are at risk of becoming uninhabitable due to climate change, forcing their populations to flee. While the 1951 Refugee Convention provides the gold standard of international protection, it is only applied to a limited subset of people fleeing their countries, those who suffer persecution, which most people fleeing climate change cannot establish. While many journalists and non-lawyers freely use the term “climate refugees,” governments, and courts, as well as UNHCR and many refugee experts, have excluded most climate refugees (...) from the Convention as a matter of legal interpretation. In our 2015 paper, “Unable to Return in the 1951 Refugee Convention: Stateless Refugees and Climate Change”, we sought to reopen the debate on “climate refugees” by arguing that some climate refugees qualify under the 1951 Convention as it is currently written (even if they are not persecuted): those who are stateless and are unable to return to their country of origin because climate change has rendered it uninhabitable. Our interpretation, however, has been rejected by Goodwin-Gill and McAdam (2021) and by Foster and Lambert (2019), which explicitly responds to our paper. Here, we address and respond to their arguments, and develop a new supplementary one, drawing on the principle of systemic integration, as enshrined in Article 31(3)(c) of the Vienna Convention on the Law of Treaties. (shrink)

When is a belief or judgment justified? One might be forgiven for thinking the search for single answer to this question to be hopeless. The concept of justification is required to fulfil several tasks: to evaluate beliefs epistemically, to fill in the gap between truth and knowledge, to describe the virtuous organization of one’s beliefs, to describe the relationship between evidence and theory (and thus relate to confirmation and probabilification). While some of these may be held to overlap, the prospects (...) for fulfilling all may well seem poor. Furthermore the internalist requires that justification be an introspectible property of beliefs and a fundamental epistemic concept, while the externalist is often happy to ignore the concept altogether or at best regard it as an embarrassing add-on to their epistemology. In the light of this one might reasonably give up on justification altogether or adopt pluralist approach, denying that justification is any single property of beliefs of judgments. (shrink)

In this paper we discuss how Causal Decision Theory should be modified to handle a class of problematic cases involving deterministic laws. Causal Decision Theory, as it stands, is problematically biased against your endorsing deterministic propositions (for example it tells you to deny Newtonian physics, regardless of how confident you are of its truth). Our response is that this is not a problem for Causal Decision Theory per se, but arises because of the standard method for assessing the truth of (...) certain counterfactuals. The truth of deterministic laws is `modally fragile' on the standard semantics for counterfactuals: if determinism is true and you were to do otherwise, the laws would be different. We provide two ways of avoiding this problem: 1) supplement the standard semantics for counterfactuals with impossible worlds, or 2) introduce rigid designators into the description of problematic decision situations. We argue that both of these approaches are well-motivated and can be readily incorporated into Lewisian Causal Decision Theory. (shrink)

All these specialist aspects of one life are different facets of the intellectual diamond which scintillates in the huge quarry of The Bertrand Russell Archives at McMaster University, Hamilton, Ontario. This is the quintessential man, the bundle of contradictions passionately dedicated to intellect, at times carrying the rational argument to irrational extremes; the natural-born emotional adventurer forever hampered by orphaned youth and too-early marriage. This Russell in the round is greater than the sum of his constituent parts, a man of (...) epic proportions, struggling through a lifetime beset with frustration and near-disaster; in youth the constitutional sceptic, in old age the sometimes splendid figure with "courage never to submit or yield.". (shrink)

Two sources of possible disagreement in bioethics may be associated with pessimism about what bioethics can achieve. First, pluralism implies that bioethics engages with interlocutors who hold divergent moral beliefs. Pessimists might believe that these disagreements significantly limit the extent to which bioethics can provide normatively robust guidance in relevant areas. Second, the interdisciplinary nature of bioethics suggests that interlocutors may hold divergent views on the nature of bioethics itself—particularly its practicality. Pessimists may suppose that interdisciplinary disagreements could frustrate the (...) goals of bioethics. In this article, I explore how wonder may alleviate the concerns of the first group of pessimists regarding problems associated with pluralism, provided that we are willing to accept some interdisciplinary frustrations. Then, I invite readers of this issue of The Journal of Medicine & Philosophy to test these intuitions by considering the role of wonder in these articles. (shrink)