"--David Dickson, New York Times Book Review "The Whale and the Reactor is the philosopher's equivalent of superb public history.

In controversies about technology and society, there is no idea more pro vocative than the notion that technical things have political qualities. At issue is the claim that the machines, structures, and systems of modern material culture can be accurately judged not only for their contributions of efficiency and pro-ductivity, not merely for their positive and negative environmental side effects, but also for the ways in which they can embody specific forms of power and authority. Since ideas of this kind (...) have a persistent and troubling presence in discussions about the meaning of technology, they deserve explicit attention... (shrink)

The truth of the matter is that our deficiency does not lie in the want of well-verified "facts." What we lack is our bearings. The contemporary experience of things technological has repeatedly confounded our vision, our expectations, and our capacity to make intelligent judgments. Categories, arguments, conclusions, and choices that would have been entirely obvious in earlier times are obvious no longer. Patterns of perceptive thinking that were entirely reliable in the past now lead us systematically astray. Many of our (...) standard conceptions of technology reveal a disorientation that borders on dissociation from reality. And as long as we lack the ability to make our situation intelligible, all of the "data" in the world will make no difference.;From the Introduction. (shrink)

After reviewing factors implicated in the generation of delusional beliefs, we conclude that whilst a perceptual aberration coupled with a particular type of attri‐butional bias may be necessary to explain the specific thematic content of a bizarre delusion, neither of these factors, whether in isolation or in combination, is sufficient to explain the presence of delusional beliefs. In contrast to bias models (theories which explain delusion formation in terms of extremes of normal reasoning biases), we advocate a deficit model of (...) delusion formation–that is, delusions arise when the normal cognitive system which people use to generate, evaluate, and then adopt beliefs is damaged. Mere bias we think inadequate to explain bizarre delusions which defy commonsense and persist despite overwhelming rational counter‐argument. In particular, we propose that two deficits must be present in the normal cognitive system to explain bizarre delusions: (1) there must be some damage to sensory and/or attentional‐orient‐ing mechanisms which causes an aberrant perception–this explains the bizarre content of the causal hypothesis generated to explain what is happening; and (2) there must also be a failure of normal belief evaluation–this explains why a hypothesis, implausible in the light of general commonsense, is adopted as belief. This latter deficit occurs, we suggest, when an individual is incapable of suspending the natural favoured status of direct first‐person evidence in order to critically evaluate hypotheses, given equal pri‐ority whether based on direct or indirect sources of information. In contrast, delusions with ‘ordinary’ content may arise when a single deficit of normal belief evaluation occurs in the context of an extreme (but normal) attentional bias, thus causing failure to critically evaluate hypotheses based on misperceptions and misintrepretations of ambiguous (but ordinary) first‐person experience. (shrink)

The Intellectualist thesis that know-how is a kind of propositional knowledge faces a simple problem: For any proposition p, it seems that one could know p without knowing how to do the activity in question. For example, it seems that one could know that w is a way to swim even if one didn't know how to swim oneself. In this paper I argue that this “sufficiency problem” cannot be adequately addressed by appealing to practical modes of presentation.

Anti-Intellectualists about know-how , following Ryle, hold that knowing how to do something is simply having the ability to do it. With qualifications, I defend this traditional view. The central motivation is drawn from observations about what is involved in learning to do something. Two sorts of ability are distinguished and the thesis is defended against putative counterexamples.

The work reported in this paper investigated the putative functional dependence of pragmatic language skills on general mind‐reading capacity by testing theory‐of‐mind abilities and understanding of non‐literal speech in patients with schizophrenia and in healthy controls. Patients showed difficulties with inferring mental states on a false‐belief picture‐sequencing task and with understanding metaphors and irony on a story‐comprehension task. These difficulties were independent of low verbal IQ and a more generalised problem inhibiting prepotent information. Understanding of metaphors and understanding of irony (...) made significant and independent contributions to discriminating patients from controls, suggesting that metaphor and irony make distinct pragmatic demands. (shrink)

An account of the distinction between singular and general propositions should reflect the core ideas that have motivated the distinction. Those core ideas can be appreciated independently of many commitments regarding the metaphysics of propositions, but theorists with differing views on the latter have given quite different explanations of what it is for a proposition to be singular or general. Many of those explanations turn out not to reflect the core ideas adequately after all, either by misclassifying certain propositions or (...) by failing to be sufficiently informative. A more satisfactory account can be formulated by more directly elaborating on the background ideas motivating the distinction. The resulting account not only does better than its competitors, but is compatible with various views on the metaphysics of propositions. (shrink)

After reviewing factors implicated in the generation of delusional beliefs, we conclude that whilst a perceptual aberration coupled with a particular type of attri‐butional bias may be necessary to explain the specific thematic content of a bizarre delusion, neither of these factors, whether in isolation or in combination, is sufficient to explain the presence of delusional beliefs. In contrast to bias models (theories which explain delusion formation in terms of extremes of normal reasoning biases), we advocate a deficit model of (...) delusion formation–that is, delusions arise when the normal cognitive system which people use to generate, evaluate, and then adopt beliefs is damaged. Mere bias we think inadequate to explain bizarre delusions which defy commonsense and persist despite overwhelming rational counter‐argument. In particular, we propose that two deficits must be present in the normal cognitive system to explain bizarre delusions: (1) there must be some damage to sensory and/or attentional‐orient‐ing mechanisms which causes an aberrant perception–this explains the bizarre content of the causal hypothesis generated to explain what is happening; and (2) there must also be a failure of normal belief evaluation–this explains why a hypothesis, implausible in the light of general commonsense, is adopted as belief. This latter deficit occurs, we suggest, when an individual is incapable of suspending the natural favoured status of direct first‐person evidence in order to critically evaluate hypotheses, given equal pri‐ority whether based on direct or indirect sources of information. In contrast, delusions with ‘ordinary’ content may arise when a single deficit of normal belief evaluation occurs in the context of an extreme (but normal) attentional bias, thus causing failure to critically evaluate hypotheses based on misperceptions and misintrepretations of ambiguous (but ordinary) first‐person experience. (shrink)

In folie à deux, a ‘primary’ patient transmits a delusional belief to one or more ‘secondary’ patients who then adopt and share the belief. This paper applies the two‐factor theory of delusion to retrospectively analyse published cases of folie à deux. Lessons from this retrospective analysis include, firstly, that two‐factor theorists need to shift their focus from endogenous processes to consider the exogenous source of delusional content in most secondaries. Secondly, secondaries who come to share the belief via normal processes (...) of social contagion only qualify as delusional by virtue of the abnormal persistence of their belief, albeit a temporary persistence in those secondaries who abandon their belief soon after separation from the primary. Underpinning this abnormal persistence may be a form of inhibitory failure—a difficulty with inhibiting a belief to allow reasoning for and against it being true. (shrink)

In his recent book, The Human Factor, Philip Hefner proposes to deepen theological understanding of the natural world and the place of humans within it. He describes humans as products of converging streams of genes and culture, and as possessors of freedom that requires them to be “created cocreators.” In accordance with the requirements of “the way things really are” (God), humans are to become divine agents in enlarging the realm of freedom in the world through self‐sacrificing altruism. While Hefner's (...) insights are admirable, his work could be viewed, in part, as a covert expression of nineteenth century liberal beliefs in progress. In fact, human culture and freedom are more ambiguous products of both good and evil, and hence we must take more cognizance of the pervasiveness of what theology has termed sin. (shrink)

The purpose of the present study was to identify the sources of social support for feminist issues in Israel. Attitudes toward these issues as social problems and toward feminism as a social movement were examined through a questionnaire administered to 2,097 university students studying in the Tel Aviv area in 1985-1986. The study found that Israeli students who considered gender discrimination in promotion and prohibitions against abortion severe social problems were more likely to be on the political left, nonreligious or (...) secular, and generally tolerant of difference and open to change. Support for the perception of violence against women as a social problem was stronger than for the other two issues and cut across the dominant cleavages in Israeli society. Students do not connect violence against women with gender inequality. These findings and their significance for the development of feminism in Israel are discussed within the framework of Gamson and Modigliani's analysis of the culture of policy issues. (shrink)

Contemporary philosophical discussions about technology mirror a profound distance between technical practice and moral thought. I consider the origins of this gap as reflected in both ancient and modern writings. The philosopher's version of technocracy ? rushing forward with the analysis of moral categories in the hope that policy?makers or the public will find them decisive ? does nothing to bridge this gap and is, therefore, a forlorn strategy. The trouble is not that we lack good arguments and theories, but (...) rather that modern politics does not provide appropriate roles and institutions in which the activity of defining the common good in technology policy is a legitimate project. I find glimmerings of an alternative practice in the ?Scandinavian approach? to democratic participation in technological design. (shrink)

In his recent book, The Human Factor, Philip Hefner proposes to deepen theological understanding of the natural world and the place of humans within it. He describes humans as products of converging streams of genes and culture, and as possessors of freedom that requires them to be “created cocreators.” In accordance with the requirements of “the way things really are” (God), humans are to become divine agents in enlarging the realm of freedom in the world through self‐sacrificing altruism. While Hefner's (...) insights are admirable, his work could be viewed, in part, as a covert expression of nineteenth century liberal beliefs in progress. In fact, human culture and freedom are more ambiguous products of both good and evil, and hence we must take more cognizance of the pervasiveness of what theology has termed sin. (shrink)

This essay is a response to the proposals of David Klemm and William Klink concerning the construction and testing of theological models. A number of issues are raised for critical attention. The exclusive attention to Christian theology, with no discussion of other religions, poses some significant problems, not the least of which is that cognitive claims of religious thinking are not universal but rather are defined by the particularities of the religious context in which they are made. Although the authors (...) wish to transcend confessionalism, their focus on Christianity and on the concept of God as a basic assumption can be construed as a kind of confessionalism. The argument that theological and scientific models stand in analogy to each other requires more critical examination, particularly with respect to the issues of explanation, prediction, falsification, nesting, and openness. While the argument is persuasive when referred to certain theologians, such as Paul Tillich, it requires some adjustment if it is to apply to other theological systems, such as Process theology. (shrink)

How can African philosophy of education contribute to contemporary debates in the context of complexities, dilemmas and uncertainties in African higher education? The capacity for self-reflection, self-evaluation and self-criticism enables African philosophy of higher education to examine and re-examine itself in the context of current issues in African higher education. The reflective capacity is in line with the Socratic dictum 'know thy self.' African Higher Education in the 21st Century: Epistemological, Ontological and Ethical Perspectives responds to the demands for reflection (...) and self-knowledge by drawing from ontology, epistemology and ethics in an attempt to address issues that affect African higher education as they connect with the past, present and future. (shrink)