Some of the early‐modern changes in the social framing of science, while often believed to be essential, are shown to be contingent. They contribute to the flawed public narrative around science today, and especially to the misconceptions around science and religion. Four are examined in detail, each of which contributes to the demise of the contemplative stance that science both requires and offers. They are: (1) a turn from an immersed subject to the pretense of a pure objectivity, (2) a (...) turn from imagination as a legitimate pathway to knowledge, (3) a turn from shared and participative science to a restricted professionalism, and (4) an overprosaic reading of the metaphor of the “Book of Nature.” All four, but especially the imperative to consider reading nature as poetry, and a deeper examination of the entanglements between poetry and theoretical science, draw unavoidably on theological ideas, and contribute to a developing “theology of science.”. (shrink)

Extending the approach to a ‘theology of science’ developed in Faith and Wisdom in Science, I expand its theme of the tension between chaos and emergent order, within the arc of the Biblical story of creation, towards a theology of evolutionary science. In addition to the material in Job, the book of Wisdom provides a remarkable account of transmutation of species, within a recapitulation of the Exodus theme, that I juxtapose with a modern genotype-phenotype theory of evolutionary dynamics, exploiting analogies (...) with statistical mechanics. The dual and connected structures of microscopic and macroscopic provide a locus for the Joban tensions of chaos and emergent order, and provide an interpretative narrative for the emergent directionality of evolution, and a theology that situates within a creation of freedom to explore the potential of the created order. (shrink)

Takes a fresh approach to the 'science and religion' debate, taking a scientist's reading of the enigmatic and beautiful Book of Job as a centrepiece, and asking what science might ultimately be for. Rather than conflicting with faith, science can be seen as a deeply religious activity.

Quantum mechanics (QM) is a favorite area of physics to feature in “science and religion” discussions. We argue that this is at least partly because the arcane results of QM can be deployed to make big theological claims by the linguistic sleight of hand of “register switching”—sliding imperceptibly from technical into everyday language using the same vocabulary. We clarify the discussion by deploying the formal mapping of QM into classical statistical mechanics (CSM) via the mathematical device of “Wick rotation.” This (...) equivalence between QM and CSM suggests caution in claiming distinctiveness for quantum theologizing. After outlining two areas in which quantum insights nevertheless resonate with longstanding themes in theological reflection (hiddenness and visualizability), we suggest that both QM and CSM point to a theology of science in which scientists participate in the divine gaze on creation as imago Dei. (shrink)

We summarise the contributions to the discussion and the links between them. The complex relationship between the physical and biological sciences demonstrates three “axes of tension”: the role of simulation, the interplay between levels of explanation, and the generality of “laws”. We identify examples of true synergy between approaches that genuinely explore new research territory, and underscore the contemporary value of the type of discussions contained in this volume.

The online panel discussion following the 2021 Boyle Lecture, “The Re‐discovery of Contemplation through Science” was very rich, both in terms of the topics raised by the panel members, and the extensive list of questions and suggestions posed by the online participants. Here, I record some initial thoughts in response, grouped under the following headings: Overall Rationale and Purpose, Contemplative Methodologies in Scientific Insight and Broader Practice, Science Culture and Politics, Psychological and Meditative Consequences, Natural Theology of Old and New (...) Kinds, New Atheism, Education, Christian Practice, and Lessons from the History of Science and Technology. (shrink)

Few figures of the Middle Ages command the attention of so many modern disciplines as Robert Grosseteste (c. 1170-1253). Theology, Philosophy, History, and Science are all areas which his life and thought continue to have significance and to inspire re-interpretation. Accompanied by a series of original commentaries, this new edition of Grosseteste's work, with English translation, draws together the perspectives of modern scientists and medieval specialists. Volume I of a six volume series, Knowing and Speaking presents two of the earliest (...) of Grosseteste's works, the treatises On the Liberal Arts and On the Generation of Sounds. These are accompanied by a significant Middle English treatise on the Seven Liberal Arts whose anonymous fifteenth-century author translated and excerpted passages from Grosseteste's treatises in a re-imagining of their structure and function.0Each work is treated separately within the volume, which is constructed in three parts. On the Liberal Arts sets Grosseteste's thoughts on the arts subjects and emphasises moral concerns about the purpose of learning. On the Generation of Sounds builds on the theories and statements of On the Liberal Arts in connection to the production of sound, elaborating the earlier position, relating the generation of sounds to human vocal and speech production. (shrink)

This is a response to Tom McLeish's Boyle Lecture 2021 on the rediscovery of contemplation through science. Several implications are sketched: no single mind can encompass fully what there is to be known; we are likely to be unaware of the full range of what it is that is acting upon us or informing us at any given moment; and the universe that we encounter is a system of interaction and implication in which nothing is simply passive or lifeless.

More than twenty years after its original publication, The Case for Animal Rights is an acknowledged classic of moral philosophy, and its author is recognized as the intellectual leader of the animal rights movement. In a new and fully considered preface, Regan responds to his critics and defends the book's revolutionary position.

It is an important feature of creatures like us that our various motivations compete for control over our behaviour, including mental behaviour such as imagining and attending. In large part, this competition is adjudicated by the stimulation of affect — the intrinsically pleasant or unpleasant aspects of experience. In this paper I argue that the motivation-affect system controls a sub-type of attention called 'alerting attention' to bring various goals and stimuli to consciousness and thereby prioritize those contents for action. This (...) view allows me to flesh out the global workspace theory of consciousness, as well as some of the phenomenal characteristics of conscious experience. (shrink)

To understand Self-Representationalism you need to understand its family. Self-Representationalism is a branch of the Meta-Representationalist family, and according to theories in this family what distinguishes conscious mental representations from unconscious mental representations is that conscious ones are themselves the target of a mental meta¬-representational state. A mental state M1 is thus phenomenally conscious in virtue of being suitably represented by some mental state M2. What distinguishes the Self-Representationalist branch of the family is the claim that M1 and M2 must (...) be the same token mental state, so a mental state is phenomenally conscious in virtue of suitably representing itself. This Self-Representationalist branch of the family divides into further branches, giving us specific implementations of the Self-Representationalist approach. But before asking whether we should adopt Self-Representationalism, and in what form, we should reflect on why Meta-Representationalism is an attractive family in the first place. After all, Self-Representationalist theories trade on their family name, claiming to deliver on the promises that drive the Meta-Representationalist approach. The two most important promises of Meta-Representationalism are: a) the promise of capturing the transitivity of consciousness and; b) the promise of rendering consciousness naturalisable. I discuss each in turn. (shrink)

In this paper, I consider Kitcher’s account of reference for the expressions of past science. Kitcher’s case study is of Joseph Priestley and his expression ‘dephlogisticated air’. There is a strong intuitive case that ‘dephlogisticated air’ referred to oxygen, but it was underpinned by very mistaken phlogiston theory, so concluding either that dephlogisticated air referred straightforwardly or that it failed to refer both have unpalatable consequences. Kitcher argues that the reference of such terms is best considered relative to each token—some (...) tokens refer, and others do not. His account thus relies crucially on how this distinction between tokens can be made good—a puzzle I call the discrimination problem. I argue that the discrimination problem cannot be solved. On any reading of Kitcher’s defence of the distinction, the grounds provided are either insufficient or illegitimate. On the first reading, Kitcher violates the principle of humanity by making Priestley’s referential success a matter of the mental contents of modern speakers. The second reading sidesteps the problem of beliefs by appealing to mind-independent facts, but I argue that these are insufficient to achieve reference because of the indeterminacy introduced by the qua problem. On the third and final reading, Priestley’s success is given by what he would say in counterfactual circumstances. I argue that even if there are facts about what Priestley would say, and there is reason for doubt, there is no motivation to think that such facts determine how Priestley referred in the actual world.Keywords: Philip Kitcher; Scientific realism; Reference; Joseph Priestley; Phlogiston; Principle of humanity. (shrink)

Abstract Temporal Externalism is the view that future events can contribute to determining the present content of our thoughts and utterances. Two objections to Temporal Externalism are discussed and rejected. The first is that Temporal Externalism has implausible consequences for the epistemology of biology and other taxonomic sciences (Brown, 2000). The second is that it is committed to implausible claims about dispositions.

If we were to connect two individuals’ brains together, how would this affect the individuals’ conscious experiences? In particular, it is possible for two people to share any of their conscious experiences; to simultaneously enjoy some token experiences while remaining distinct subjects? The case of the Hogan twins—craniopagus conjoined twins whose brains are connected at the thalamus—seems to show that this can happen. I argue that while practical empirical methods cannot tell us directly whether or not the twins share conscious (...) experiences, considerations about the locality of content processing in the brain entails that they most likely do so. (shrink)

How wrong is it to deceive someone into sex by lying, say, about one's profession? The answer is seriously wrong when the liar's actual profession would be a deal breaker for the victim of the deception: this deception vitiates the victim's sexual consent, and it is seriously wrong to have sex with someone while lacking his or her consent.

In this essay we critically evaluate the progress that has been made in solving the problem of meaning in artificial intelligence (AI) and robotics. We remain skeptical about solutions based on deep neural networks and cognitive robotics, which in our opinion do not fundamentally address the problem. We agree with the enactive approach to cognitive science that things appear as intrinsically meaningful for living beings because of their precarious existence as adaptive autopoietic individuals. But this approach inherits the problem of (...) failing to account for how meaning as such could make a difference for an agent’s behavior. In a nutshell, if life and mind are identified with physically deterministic phenomena, then there is no conceptual room for meaning to play a role in its own right. We argue that this impotence of meaning can be addressed by revising the concept of nature such that the macroscopic scale of the living can be characterized by physical indeterminacy. We consider the implications of this revision of the mind-body relationship for synthetic approaches. (shrink)

To understand Self-Representationalism you need to understand its family. Self-Representationalism is a branch of the Meta-Representationalist family, and according to theories in this family what distinguishes conscious mental representations from unconscious mental representations is that conscious ones are themselves the target of a mental meta¬-representational state. A mental state M1 is thus phenomenally conscious in virtue of being suitably represented by some mental state M2. What distinguishes the Self-Representationalist branch of the family is the claim that M1 and M2 must (...) be the same token mental state, so a mental state is phenomenally conscious in virtue of suitably representing itself. This Self-Representationalist branch of the family divides into further branches, giving us specific implementations of the Self-Representationalist approach. But before asking whether we should adopt Self-Representationalism, and in what form, we should reflect on why Meta-Representationalism is an attractive family in the first place. After all, Self-Representationalist theories trade on their family name, claiming to deliver on the promises that drive the Meta-Representationalist approach. The two most important promises of Meta-Representationalism are: a) the promise of capturing the transitivity of consciousness and; b) the promise of rendering consciousness naturalisable. I discuss each in turn. (shrink)

Deflationists believe that the question “What is truth?” should be answered not by means of a metaphysical inquiry into the nature of truth, but by figuring out what use we make of the concept of truth, and the word ‘true’, in practice. This article accepts this methodology, and it thereby rejects pluralism about truth that is driven by ontological considerations. However, it shows that there are practical considerations for a pluralism about truth, formulated at the level of use. The theory (...) expounded by this article states that truth is a dual-purpose tool; it can be used as a device for transferring justificatory burdens and, for select areas of discourse, it can also be used as a standard, a norm. This contrast in how truth is used introduces a bifurcation in our discourse that is reminiscent of metaphysical divides traced by more traditional versions of alethic pluralism. However, my pluralism “at the level of use” states that truth is plural solely at the level of use. It is unified at both the conceptual as well as the metaphysical level. At those levels, the theory takes its cue from deflationism. As such, this theory is offered as a midway point and as a potential way forward in the debate between deflationism and pluralism. (shrink)

Intro -- Title -- Contents -- Publisher's Acknowledgment -- Introduction -- Madhyamaka's Promise as Philosophy -- 1. Trying to Be Fair -- 2. How Far Can a Mādhyamika Reform Customary Truth? Dismal Relativism, Fictionalism, Easy-Easy Truth, and the Alternatives -- Logic and Semantics -- 3. How Do Mādhyamikas Think? Notes on Jay Garfield, Graham Priest, and Paraconsistency -- 4. "How Do Mādhyamikas Think?" Revisited -- 5. Prasaṅga and Proof by Contradiction in Bhāviveka, Candrakīrti, and Dharmakīrti -- 6. Apoha Semantics: What (...) Did Bhāviveka Have to Do with It? -- 7. What Happened to the Third and Fourth Lemmas in the Tibetan Madhyamaka? -- Ethics and the Spiritual Path -- 8. Madhyamaka Buddhist Ethics -- 9. Reason, Irrationality, and Akrasia (Weakness of the Will) in Buddhism: Reflections upon Śāntideva's Arguments with Himself -- 10. Yogic Perception, Meditation, and Enlightenment: The Epistemological Issues in a Key Debate between Madhyamaka and Chan -- Madhyamaka in Contemporary Debates -- 11. On Minds, Dharmakīrti, and Madhyamaka -- 12. Serious, Lightweight, or Neither: Should Madhyamaka Go to Canberra? -- Notes on the Articles -- Abbreviations -- Bibliography -- Index -- About the Author -- Studies in Indian and Tibetan Buddhism Titles Previously Published -- About Wisdom Publications -- Copyright. (shrink)

Now that she is old enough to be taken to boring, so-called “cultural” events by her aging, academic relatives, we have just taken Anya to see a performance of Julius Caesar. When it’s over, we discuss the acting, the poetry, the famous lines. At some point, Anya asks: “I wonder if it happened like that?” Anya has not radically misunderstood what we just watched; she did not, for example, rush down and yell at Caesar that he’d better read that scroll. (...) Her question is not uncommon as a response to a history play, from audience members both young and old. It is perfectly intelligible; I would like to give her an answer. Before I sketch some possible answers, it is worth saying something more about Anya’s. (shrink)

Alphonso Lingis is the author of many books and renowned for his translations of Levinas, Merleau-Ponty, and Klossowski. By combining a rich philosophical training with an extensive travel itinerary, Lingis has developed a distinctive brand of phenomenology that is only now beginning to gain critical attention. Lingis inhabits a ready-made language and conceptuality, but cultivates a style of thinking which disrupts and transforms the work of his predecessors, setting him apart from the rest of his field. This essay sketches Lingis’ (...) phenomenology of sensation in order to give expression to some dimensions of Lingisian travel. As we see, Lingis deploys a theory of the subject which features the plasticity of the body, the materiality of affect, and the alimentary nature of sensation. (shrink)

_A proactive, inclusive plan for the cross-disciplinary teaching of climate change from preschool to high school._ In _Teach for Climate Justice_, accomplished educator and social and emotional learning expert Tom Roderick proposes a visionary interdisciplinary and intersectional approach to PreK–12 climate education. He argues that meaningful instruction on this urgent issue of our time must focus on climate justice—the convergence of climate change and social justice—in a way that is emotionally safe, developmentally appropriate, and ultimately empowering. Drawing on examples of (...) real-life educators teaching climate change, Roderick identifies eight key dimensions of climate education that will prepare students to face the challenges of the climate crisis and give them the means to take action. These dimensions include not only educating for a deep understanding of the scientific, geopolitical, and socioeconomic equity issues that surround global warming, but also cultivating appreciation for the environment, building a supportive community, and fostering active hope for the future. Roderick's intentional layering of skills will help students develop the knowledge and sense of agency necessary to engage in civil resistance and nonviolent activism. In support of this crucial endeavor, Roderick suggests evidence-based teaching strategies, practices that promote inclusivity, and tools for social and emotional learning. This timely and uplifting book lays out a powerful vision for teaching, learning, and curriculum development to nurture a generation of courageous, informed advocates for climate justice. (shrink)

A philosophical memoir about becoming a father in an increasingly terrible world – can I hope the child growing in my partner's womb will have a good-enough life? For Kant, philosophy boiled down to three key questions: “What can I know?”, “What ought I do?”, and “What can I hope for?” In philosophy departments, that third question has largely been neglected at the expense of the first two – even though it is crucial for understanding why anyone might ask them (...) in the first place. In Infinitely Full of Hope, as he prepares to become a father for the first time, the philosopher Tom Whyman attempts to answer Kant’s third question, trying to make sense of it in the context of a world that increasingly seems like it is on the verge of collapse. Part memoir, part theory, and part reflection on fatherhood, Infinitely Full of Hope asks how we can cling to hope in a world marked by crisis and disaster. (shrink)

Philosophical Papers, Volume 41, Issue 1, Page 175-179, March 2012.

In this chapter, the author's unplanned venture into public philosophy began in the mid‐to‐late 1980s, just as Ronald Reagan was insisting that a certain famous wall be torn down. Various European thinkers and political philosophers in America, along with a few people working in the author's own tradition, like Robert Nozick and Peter Singer, had already begun to work in the nascent movement of “applied philosophy,” and in a public way. The author's early work in philosophy had been solidly within (...) the analytical tradition, with a special interest in religion, focused mainly on metaphysics and, secondarily, epistemological issues. Public philosophy can be rekindled in our time by any number of means and across a wide variety of topics. Many of the philosophers who had the biggest public impact in their own time and into our own have been good storytellers, and some have used the power of humor well. (shrink)

Die Entdeckung des Straßburger Empedokles-Papyrus und seine 1999 erfolgte Publikation war für die Erforschung der antiken Philosophie ein einzigartiger Glücksfall. Die neu hinzugekommenen Texte ergänzten die fragmentarische Überlieferung von Empedokles’ naturphilosophischem Lehrgedicht Physika (so der in der Antike gebräuchliche Titel) an entscheidenden Stellen. Allerdings wurde das Potenzial des Papyrus zur Klärung ungelöster Interpretationsprobleme in der auf die Veröffentlichung folgenden Forschungsdiskussion noch nicht ausgeschöpft. In der vorliegenden Arbeit wird auf der Basis einer kontinuierlichen inhaltlichen und sprachlichen Analyse des Textes eine Gesamtrekonstruktion (...) des empedokleischen Theoriegebäudes vorgelegt. Untersucht werden dabei vor allem die zyklische Struktur allen Werdens, die Funktionen von Liebe und Streit, die einzelnen Stadien von Kosmogonie und Zoogonie und das inhaltliche Verhältnis von Physika und einem weiteren Gedicht des Autors, den Katharmoi. Die Ergebnisse werden abschließend auch in einer neuen Übersetzung der durch Einbeziehung des Straßburger Papyrus wiedergewonnenen Teile des Gedichts zusammengeführt. (shrink)

This chapter discusses vagueness in ethics.

We address the question of consistency strength of certain filters and ultrafilters which fail to satisfy the Galvin property. We answer questions [Benhamou and Gitik, Ann. Pure Appl. Logic 173 (2022) 103107; Questions 7.8, 7.9], [Benhamou et al., J. Lond. Math. Soc. 108(1) (2023) 190–237; Question 5] and improve theorem [Benhamou et al., J. Lond. Math. Soc. 108(1) (2023) 190–237; Theorem 2.3].