William Dwyer responds to the comments of George Lyons and Tibor R. Machan on his review of Machan's Initiative (Journal of Ayn Rand Studies, Fall 2001). Dwyer reiterates points in his initial review, stressing the need to understand choice within a larger causal context.

William Dwyer reviews Initiative: Human Agency and Society, in which Tibor Machan argues that free will is a prerequisite for knowledge, ethics, and political liberty. Machan criticizes Hayek, Stigler, and "public choice" economics for their economic determinism and for discounting the importance of abstract ideas. Despite making a good case against environmental and economic determinism, Machan fails adequately to defend his central thesis that free will exists and that it is required for normative values.

The effect of task difficulty on inter-task transfer is a classic issue in motor learning. We examined the relation between self-efficacy and transfer of learning after practicing different versions of a stick balancing task. Practicing the same task or an easier version led to significant pre- to post-test transfer of learning, whereas practicing a more difficult version did not. Self-efficacy increased modestly from pre- to post-test with easy practice, but decreased significantly with difficult practice. In addition, self-efficacy immediately prior to (...) the post-test was significantly lower after difficult practice than easy or intermediate practice. Self-efficacy immediately prior to the post-test, performance at the end of practice, and pre-test performance explained 75% of the variance in post-test performance. The mediating role of self-efficacy on transfer of learning offers an alternative explanation for recent findings on the superiority of easy-to-difficult transfer and may help clarify inconsistencies in earlier research. (shrink)

Pornography has attracted a good deal of academic and political attention, primarily from feminists of various persuasions, moral philosophers, and legal scholars. Surprisingly less work has been forthcoming from film theorists, given how much pornography has been produced on video and DVD and is now available through live streaming video over the Internet. Indeed, it is not until 1989, with the publication of Linda Williams’ groundbreaking Hard Core, that pornography is distinguished, in terms of its content, intent, and governing conventions, (...) as a filmic genre of its own. Still, not all pornography exists as film, and so a full discussion of it must encompass its other manifestations (e.g., magazines, websites, comics, etc.). The central questions about pornography are these: (1) What is it? How is it to be defined? (2) What are its effects? (3) How, if at all, ought it to be regulated? While these questions are simple, providing answers to them, as we shall see, is complicated. There is plenty of disagreement about how to define pornography; research about pornography’s effects is not univocal; and this in turn leads to substantial debate about what can and may be done about pornography. It is to these matters that the bulk of this essay is addressed. To begin, however, we will take a brief snapshot of the emergence of pornographic film and of the pornography business as it exists today. (shrink)

Depending on how one looks at it, we have been enjoying or suffering a significant empirical turn in moral psychology during this first decade of the 21st century. While philosophers have, from time to time, considered empirical matters with respect to morality, those who took an interest in actual (rather than ideal) moral agents were primarily concerned with whether particular moral theories were ‘too demanding’ for creatures like us (Flanagan, 1991; Williams, 1976; Wolf, 1982). Faithful adherence to Utilitarianism or Kantianism (...) would appear to be inconsistent with other things we value, like personal integrity and flourishing, which depend upon pursuing individually determined projects and ways of life in rather single-minded ways. Maximizing the good is a full-time job, and the impartiality recommended by Kantian theory can get in the way of showing special care for those we know and love. All this is standard philosophical fare. However, more recently, philosophers and psychologists have begun to treat moral psychology as a legitimate branch of cognitive science. They inquire into the evolution of morality (e.g., Joyce, 2007; Nichols 2004), debate the human uniqueness of moral capacities (e.g., deWaal, 2006; Hauser, 2006), investigate the causal etiology of moral judgments (e.g., Haidt & Greene, 2002; Hauser et al., 2006; Prinz, 2006), attempt to map the neuroanatomy of moral reasoning (e.g., Greene et al., 2001; Greene et al., 2004; Moll, et al., 2005), and consider what other affective and cognitive capacities are required by a creature who sees the world in moral terms. (See also Sinnott-Armstrong, 2007, 2008a, 2008b). 1 In this essay, I discuss two issues whose interdependence and central importance for empirically informed moral psychology have not been fully grasped, or so I believe. First is what I call the Explananda Challenge. Let us assume that the primary question for moral psychology is this: How is it possible for human beings to be moral creatures? Deceptively simple, this question obscures a number of rather more difficult ones.. (shrink)

In late January of 1987, the State Treasurer of Pennsylvania, R. Budd Dwyer, shot himself to death in front of a dozen reporters and camera crews during a news conference in his office. Much was subsequently made in the popular press, and within the profession, about the difficult ethical decision television journalists were faced with in determining how much of the very graphic suicide tape to air. A review of the literature in this area suggests, however, that journalists have (...) established a set of relatively detailed conventions for dealing with events involving graphic depictions of death. Analysis of the Dwyer tape and interviews conducted with Pennsylvania television news directors show that eighteen of the twenty stations in the state that carry news used basically the same type and amount of footage in their evening newscasts. One decided to use no tape. One showed the moment of death. When the story broke around noon, two additional stations showed the moment of suicide, but they revised their story for the evening program. In addition, the wide majority of news directors interviewed said they had little difficulty in deciding how to edit the tape. The processing of the Dwyer story suggests that any ethical dilemmas faced by journalists during decision making were put aside for later consideration. The material was edited quickly and according to similar patterns, or conventions, around the state. The study suggests greater attention be given to the definition and interaction of personal professional values, in the ethical sense, and norms of news processing, in the sociological sense. (shrink)

According to Scheck, Newfeld, and Dwyer (2000), there have been innumerable individuals wrongly convicted of a crime and sentenced to life imprisonment or to death based upon faulty evidence. The historical development of DNA evidence as a tool in the investigative process during the past 25 years is explained/analyzed, and the role of eyewitness evidence in the wrongful conviction of innocent individuals. This paper culminates in the Anthony Capozzi case study where eyewitness testimony wrongfully imprisoned a man before the (...) advent of DNA technology and which ultimately freed him years after the crime. The methodology used is the examination of journal articles, books, and newspaper articles on the phenomenon of wrongful convictions. (shrink)

Tibor R. Machan argues that William Dwyer's review of his book, Initiative: Human Agency and S odety (The Journal of Ayn Rand Studies, Fall 2001), assumes that compatibilism is coherent. Machan argues that compatibilism is simply hard determinism with some soft edges but as such it is not coherent. In light of this, the agent-causation-based thesis of human initiative (or freedom of the human will) that Machan defends is superior to its alternatives.

Inspired by the success of generative linguistics and transformational grammar, proponents of the linguistic analogy (LA) in moral psychology hypothesize that careful attention to folk-moral judgments is likely to reveal a small set of implicit rules and structures responsible for the ubiquitous and apparently unbounded capacity for making moral judgments. As a theoretical hypothesis, LA thus requires a rich description of the computational structures that underlie mature moral judgments, an account of the acquisition and development of these structures, and an (...) analysis of those components of the moral system that are uniquely human and uniquely moral. In this paper we present the theoretical motivations for adopting LA in the study of moral cognition: (a) the distinction between competence and performance, (b) poverty of stimulus considerations, and (c) adopting the computational level as the proper level of analysis for the empirical study of moral judgment. With these motivations in hand, we review recent empirical findings that have been inspired by LA and which provide evidence for at least two predictions of LA: (a) the computational processes responsible for folk-moral judgment operate over structured representations of actions and events, as well as coding for features of agency and outcomes; and (b) folk-moral judgments are the output of a dedicated moral faculty and are largely immune to the effects of context. In addition, we highlight the complexity of the interfaces between the moral faculty and other cognitive systems external to it (e.g., number systems). We conclude by reviewing the potential utility of the theoretical and empirical tools of LA for future research in moral psychology. (shrink)

SARS, like HIV, placed healthcare workers at risk and raised issues about the duty to treat. But philosophical accounts of the duty to treat that were developed in the context of HIV did not adequately address some of the ethical issues raised by SARS. Since the next epidemic may be more like SARS than HIV, it is important to illuminate these issues. In this paper, we sketch a general account of the duty to treat that arose in response to HIV. (...) Our purpose is not to defend or criticise this account, but to show that it needs to be developed in order to address three important issues. The first issue concerns how risks should be distributed among healthcare professionals. The second issue concerns the conflicts that arise between professional duties and family duties. The third issue concerns the forms of support that societies owe healthcare workers during epidemics. Our descriptions of these issues are drawn from our experience of the SARS epidemic in Taiwan. (shrink)

We tend to suppose that the ancient Greeks had primitive ideas of the self, of responsibility, freedom, and shame, and that now humanity has advanced from these to a more refined moral consciousness. Bernard Williams's original and radical book questions this picture of Western history. While we are in many ways different from the Greeks, Williams claims that the differences are not to be traced to a shift in these basic conceptions of ethical life. We are more like the ancients (...) than we are prepared to acknowledge, and only when this is understood can we properly grasp our most important differences from them, such as our rejection of slavery. The author is a philosopher, but much of his book is directed to writers such as Homer and the tragedians, whom he discusses as poets and not just as materials for philosophy. At the center of his study is the question of how we can understand Greek tragedy at all, when its world is so far from ours. Williams explains how it is that when the ancients speak, they do not merely tell us about themselves, but about ourselves. _Shame and Necessity_ gives a new account of our relations to the Greeks, and helps us to see what ethical ideas we need in order to live in the modern world. (shrink)

Former Google advertising strategist, now Oxford-trained philosopher James Williams launches a plea to society and to the tech industry to help ensure that the technology we all carry with us every day does not distract us from pursuing our true goals in life. As information becomes ever more plentiful, the resource that is becoming more scarce is our attention. In this 'attention economy', we need to recognise the fundamental impacts of our new information environment on our lives in order to (...) take back control. Drawing on insights ranging from Diogenes to contemporary tech leaders, Williams's thoughtful and impassioned analysis is sure to provoke discussion and debate. Williams is the inaugural winner of the Nine Dots Prize, a new Prize for creative thinking that tackles contemporary social issues. This title is also available as Open Access. (shrink)

Bernard Williams's remarkable essay on morality confronts the problems of writing moral philosophy, and offers a stimulating alternative to more systematic accounts which seem nevertheless to have left all the important issues somewhere off the page. Williams explains, analyses and distinguishes a number of key positions, from the purely amoral to notions of subjective or relative morality, testing their coherence before going on to explore the nature of 'goodness' in relation to responsibilities and choice, roles, standards, and human nature. The (...) final chapters make a fascinating enquiry into what morality is about, looking beyond happiness to other human aims and ideals. This re-issue of a classic in moral philosophy includes a new foreword by the author. (shrink)

Information can be public among a group. Whether or not information is public matters, for example, for accounts of interdependent rational choice, of communication, and of joint intention. A standard analysis of public information identifies it with (some variant of) common belief. The latter notion is stipulatively defined as an infinite conjunction: for p to be commonly believed is for it to believed by all members of a group, for all members to believe that all members believe it, and so (...) forth. This analysis is often presupposed without much argument in philosophy. Theoretical entrenchment or intuitions about cases might give some traction on the question, but give little insight about why the identification holds, if it does. The strategy of this paper is to characterize a practical-normative role for information being public, and show that the only things that play that role are (variants of) common belief as stipulatively characterized. In more detail: a functional role for “taking a proposition for granted” in non-isolated decision making is characterized. I then present some minimal conditions under which such an attitude is correctly held. The key assumption links this attitude to beliefs about what is public. From minimal a priori principles, we can argue that a proposition being public among a group entails common commitment to believe among that group. Later sections explore partial converses to this result, the factivity of publicity and publicity from the perspective of outsiders to the group, and objections to the aprioricity of the result deriving from a posteriori existential presuppositions. (shrink)

This paper reports on an investigation of issues surrounding the use of ethical codes/codes of conduct in Irish based companies. Using a comprehensive questionnaire survey, the paper examines the incidence, content and enforcement of codes of conduct among a sample of the top 1000 companies based in Ireland. The main findings indicate that the overall usage of codes of conduct amongst indigenous Irish companies has increased significantly from 1995 to 2000. However, in line with prior research, these codes focus primarily (...) on issues surrounding company and employee protection as opposed to society protection. Almost half of all codes are written by company personnel or provided by head office. Revisions of codes are common but formal ongoing methods of instructing new staff about codes are not prevalent. Less than one-third of companies with codes have formal channels for reporting violations but a high percentage have formal disciplinary procedures in place for breaches of codes. (shrink)

In the Critique of Judgment, Kant claims that genius is a talent for art, but not for science. Despite his restriction of genius to the domain of fine art, several recent interpreters have suggested that genius has a role to play in Kant’s account of cognition in general and scientific practice in particular. In this paper, I explore Kant’s reasons for excluding genius from science as well as the reasons that one might nevertheless be tempted to think that his account (...) allows room for the scientific genius. I then argue that Kant’s concerns are not only epistemic, but also moral, and together, they give us good reason for resisting the veneration of genius. (shrink)

Introduction: the advance of governmentality -- Foucault, power, and governmentality: introduction; what is governmentality?; beyond the microphysics of power?; from theory of the state to genealogy of the state; history of the art of government; pastoral power; raison d'état; liberal governmentality; five propositions on foucault and governmentality -- Governmentality 3.4.7.: introduction; governmentality after Foucault; governmentality and the political sciences; some problems in governmentality -- Foucault effect redux? some notes on international governmentality studies: constellation; a few preliminary observations; problems and debates (...) in international governmentality studies -- Reconnecting governmentality and genealogy: introduction; genealogy and governmentality; pluralizing genealogy; practicing genealogy; lines of descent: the family tree of power?; counter-memory and re-serialization; the retrieval of forgotten struggles and subjugated knowledges -- Conclusion: encountering governmentality: governmentality as a new cartography of power; from mapping to encountering; governmentality and politics. (shrink)

Are interpersonal comparisons of desire possible? Can we give an account of how facts about desires are grounded, that underpins such comparisons? This paper supposes the answer to the first question is yes, and provides an account of the nature of desire that explains how this is so. The account is a modification of the interpretationist metaphysics of representation that the author has recently been developing. The modification is to allow phenomenological affective valence into the “base facts” on which correct (...) interpretation is grounded. To use this extra resource within that theory to vindicate interpersonal comparisons, we will need to appeal rational connections between level of valence and level of desire, which this paper sets out and examines. (shrink)

Awarding rights to rivers, forests, and other environmental entities (EEs) is a new and increasingly popular approach to environmental protection. The distinctive feature of such rights of nature (RoN) legislation is that direct duties are owed to the EEs. This paper presents a novel rebuttal of the strongest argument against RoN: the no interest argument. The crux of this argument is that because EEs are not sentient, they cannot possess the kinds of interests necessary to ground direct duties. Therefore, they (...) cannot be legitimate rights-bearers. After considering and rejecting standard responses to this argument, the paper challenges its fundamental assumption: that rights-correlative duties must be grounded in the interests of the rights-bearer. The paper then presents the RoN critic with a dilemma. The critic must either accept that EEs are legitimate rights-bearers, or delegitimise many well-established rights-bearers along with EEs. Either way, the no interest argument loses its force. (shrink)

This new volume of philosophical papers by Bernard Williams is divided into three sections: the first Action, Freedom, Responsibility, the second Philosophy, Evolution and the Human Sciences; in which appears the essay which gives the collection its title; and the third Ethics, which contains essays closely related to his 1983 book Ethics and the Limits of Philosophy. Like the two earlier volumes of Williams's papers published by Cambridge University Press, Problems of the Self and Moral Luck, this volume will be (...) welcomed by all readers with a serious interest in philosophy. It is published alongside a volume of essays on Williams's work, World, Mind, and Ethics: Essays on the Ethical Philosophy of Bernard Williams, edited by J. E. J. Altham and Ross Harrison, which provides a reappraisal of his work by other distinguished thinkers in the field. (shrink)

Bernard Williams; XIV*—The Truth in Relativism, Proceedings of the Aristotelian Society, Volume 75, Issue 1, 1 June 1975, Pages 215–228, https://doi.org/10.1093.

A pioneer in early studies of the human mind and founder of that peculiarly American philosophy called Pragmatism, William James remains America's most widely read philosopher. Generations of students have been drawn to his lucid presentations of philosophical problems. His works, now being made available for the first time in a definitive edition, have a permanent place in American letters and a continuing influence in philosophy and psychology. The essays gathered in the posthumously published Essays in Radical Empiricism formulate (...) ideas that had brewed in James's mind for thirty years as he sought a way out of the philosophical dilemmas generated by the new psychology of the late nineteenth century. They constitute the explanatory core of his doctrine of radical empiricism, a doctrine that charts his course between the absolute idealism he could not accept and, at the other extreme, the law of associationism, which reduces knowledge to sheer contiguity of ideas. In his introduction John J. McDermott describes the historical background and the genesis of James's theory and considers the objections raised by its opponents. (shrink)

This is the first critical study of The Logic of Sense, Gilles Deleuze's most important work on language and ethics, as well as the main source of his vital philosophy of the event.James Williams explains the originality of Deleuze's work with careful definitions of all his innovative terms and a detailed description of the complex structure he constructs. This reading makes connections to his ground-breaking work on literature, to his critical but also progressive relation to the sciences, and to his (...) controversial denial of the priority of standard logics, human values and 'meaning' in thinking.This book will open new debates and develop current ones around Deleuze's work in philosophy, politics, literature, linguistics, cultural studies and sociology. (shrink)

For many young Americans, access to credit has become critical to completing a college education and embarking on a successful career path. Young people increasingly face the trade-off of taking on debt to complete college or foregoing college and taking their chances in the labor market without a college degree. These trade-offs are gendered by differences in college preparation and support and by the different labor market opportunities women and men face that affect the value of a college degree and (...) future difficulties they may face in repaying college debt. We examine these new realities by studying gender differences in the role of debt in the pivotal event of graduating from college using the 1997 cohort of the National Longitudinal Survey of Youth. In this article, we find that women and men both experience slowing and even diminishing probabilities of graduating when carrying high levels of debt, but that men drop out at lower levels of debt than do women. We conclude by theorizing that high levels of debt are one of the mechanisms that sort women and men into different positions in the social stratification system. (shrink)

The notion that if democracy is to flourish in East Asia it must be realized in ways that are compatible with East Asian’s Confucian norms or values is a staple conviction of Confucian scholarship. I suggest two reasons why it is unlikely and even undesirable for such a Confucianized democracy to emerge. First, 19th- and 20th-century modernization swept away or weakened the institutions which had transmitted Confucian practices in the past, undermining claims that there is an enduring Confucian communitarian or (...) cultural heritage today that democratic institutions have to adapt themselves to—or that a Confucian cultural spirit can be revived. Second, 20th-century East Asian statist regimes rationalized Confucianism for national ideologies meant to bind their citizens’ loyalties to developmentalist goals. Memories of this now delegitimized, statist Confucianism have contributed to the further marginalization of Confucian norms, and to their dissociation from democratic values, in today’s pluralistic democracies in East Asia. This essay argues that a Confucian conviction politics developed within the frame of East Asia’s actually existing liberal democracies provides a better course for advocates of Confucianism in democratic politics. (shrink)

The debate over the existence of a “public sphere” in China’s Late Qing/Early Republican era began nearly three decades ago, but it has yet to generate a special socio-cultural review on the “Confucian social imaginary” of the Chinese people. The article builds on existing “economic-political approach” and “idea-communication approach” to argue decisive factors hindering the development of a Habermasian “public sphere.” These includes (1) people’s traditional-collectivist lifestyle, (2) lack of understanding of “universal equality,” (3) conservative self-positioning during social transition, (4) (...) regionalist attitude toward outsiders, (5) lack of access to Enlightenment ideas, (6) disregard for parliamentary systems, and (7) ignorance of the rule of law. (shrink)

Acknowledged as perhaps _the_ masterpiece of materialist criticism in the English language, this omnibus ranges over British literary history from George Eliot to George Orwell to inquire about the complex ways economic reality shapes the imagination.

This essay considers a number of proposals for liberal political democracy in East Asian societies, and some of the critical responses such proposals have attracted from political philosophers and from East Asian intellectuals and leaders. These proposals may well be ill-suited to the distinctive traditional values of societies claiming a Confucian inheritance. Offered here instead is a pragmatist- and Confucian-inspired vision of participatory democracy in civic life that is possibly better able to address the problem of conserving and continuing these (...) traditional values through times of economic and social change. (shrink)

As humans, we want to live meaningfully, yet we are often driven by impulse. In Religion and the Meaning of Life, Williams investigates this paradox – one with profound implications. Delving into felt realities pertinent to meaning, such as boredom, trauma, suicide, denial of death, and indifference, Williams describes ways to acquire meaning and potential obstacles to its acquisition. This book is unique in its willingness to transcend a more secular stance and explore how one's belief in God may be (...) relevant to life's meaning. Religion and the Meaning of Life's interdisciplinary approach makes it useful to philosophers, religious studies scholars, psychologists, students, and general readers alike. The insights from this book have profound real-world applications – they can transform how readers search for meaning and, consequently, how readers see and exist in the world. (shrink)

We develop and apply a multi-dimensional conception of explanatory depth towards a comparative analysis of inflationary and bouncing paradigms in primordial cosmology. Our analysis builds on earlier work due to Azhar and Loeb (2021) that establishes initial condition fine-tuning as a dimension of explanatory depth relevant to debates in contemporary cosmology. We propose dynamical fine-tuning and autonomy as two further dimensions of depth in the context of problems with instability and trans-Planckian modes that afflict bouncing and inflationary approaches respectively. In (...) the context of the latter issue, we argue that the recently formulated trans-Planckian censorship conjecture leads to a trade-off for inflationary models between dynamical fine-tuning and autonomy. We conclude with the suggestion that explanatory preference with regard to the different dimensions of depth is best understood in terms of differing attitudes towards heuristics for future model building. (shrink)

The proposed national PrEP program would serve people who are uninsured as well as those enrolled in Medicaid. In this article, the authors propose a set of recommendations for the proposed program’s implementers as well as state Medicaid agencies and Medicaid managed care organizations to ensure PrEP access for people enrolled in Medicaid, addressing gaps without undermining the important role of the Medicaid program in covering and promoting PrEP.