Here is a definition of knowledge: for you to know a proposition p is for you to have an outright belief in p that is correct precisely because it manifests the virtue of rationality. This definition resembles Ernest Sosa’s “virtue theory”, except that on this definition, the only virtue that must be manifested in all instances of knowledge is rationality, and no reductive account of rationality is attempted—rationality is assumed to be an irreducibly normative notion. This definition is compatible with (...) “internalism” about rationality, and with a form of “pragmatic encroachment” on the conditions of rational outright belief. An interpretation is given of this definition, and especially of the sense of ’because’ that it involves. On this interpretation, this definition entails that both safety and adherence are necessary conditions on knowledge; it supports a kind of contextualism about terms like ‘knowledge’; and it provides resources to defend safety, adherence, and contextualism, against some recent objections. (shrink)

Often, when one faces a choice between alternative actions, there are reasons both for and against each alternative. On one way of understanding these words, what one “ought to do all things considered (ATC)” is determined by the totality of these reasons. So, these reasons can somehow be “combined” or “aggregated” to yield an ATC verdict on these alternatives. First, various assumptions about this sort of aggregation of reasons are articulated. Then it is shown that these assumptions allow for the (...) proof of a “Reasons Aggregation Theorem” – parallel to John Harsanyi’s 1955 “Social Aggregation Theorem”. All reasons for action are grounded in reason-providing values; and, for every such reason-providing value, there is in principle a way of measuring how strongly this value counts against each alternative. The theorem tells us that the appropriate measure of how much reason ATC there is against each alternative is simply a weighted sum of the strengths with which these values count against that alternative; the agent ought not ATC to perform an action iff there is ATC more reason against it than against some available alternative. (shrink)

Intuitively, it seems that some belief-forming practices have the following three properties: 1. They are rational practices, and the beliefs that we form by means of these practices are themselves rational or justified beliefs. 2. Even if in most cases these practices reliably lead to correct beliefs (i.e., beliefs in true propositions), they are not infallible: it is possible for beliefs that are formed by means of these practices to be incorrect (i.e., to be beliefs in false propositions). 3. The (...) rationality of these practices is basic or primitive. That is, the rationality of these practices is not due simply to the availability, by means of some process of reasoning that relies purely on other practices, of a rational or justified belief in the reliability of these practices. -/- How can there be such practices? This paper offers an answer to that question. (shrink)

Richard Price’s moral epistemology provides a distinctive account, not only of the sources of our moral knowledge, but also of its limits – that is, of the moral truths that we do not and even cannot know. According to this moral epistemology, the fundamental moral truths are necessary rather than contingent; if they are knowable at all, they are knowable a priori. In general, fundamental moral truths are akin to mathematical truths. Specifically, these necessary moral truths are grounded in the (...) essences of act-types, which are knowable through ‘intuition’ if knowable at all. However, Price firmly rejects utilitarianism, recognizing several different ‘branches of virtue’, which can conflict with each other. As he argues, we cannot know the truth about act-types that exemplify such conflicting branches of virtue if the competing considerations are too finely balanced. This view of moral epistemology is compared with those of several other philosophers, including W. D. Ross. It is argued that Price has a more unified view than Ross: for Price, all moral knowledge flows from a priori intuition, but this is compatible with our being ignorant of many of the fine details of the fundamental truths of morality. (shrink)

In this paper, I apply the "conceptual role semantics" approach that I have proposed elsewhere (according to which the meaning of normative terms is given by their role in practical reasoning or deliberation) to the meaning of the term 'ought'. I argue that this approach can do three things: It can give an adequate explanation of the special connection that normative judgments have to practical reasoning and motivation for action. It can give an adequate account of why the central principles (...) of deontic logic are correct. It can give an explanation of the precise ways in which the term 'ought' is systematically context-sensitive, so that the term expresses different (but systematically related) concepts in different contexts. (shrink)

This chapter is concerned with the distinction that most contemporary epistemologists express by distinguishing between “propositional” and “doxastic” justification. The goal is to develop an account of this distinction that applies, not just to full or outright beliefs, but also to partial credences—and indeed, in principle, to attitudes of all kinds. The standard way of explaining this distinction, in terms of the “basing relation”, is criticized, and an alternative account—the “virtue manifestation” account—is proposed in its place. This account has a (...) certain kinship with the epistemological approach that is known as “reliabilism”, but it also has certain key differences—above all, it is compatible with an internalist view of rationality. (shrink)

v. 1. Inheritance and vocation.--v. 2. Philosophy and psychology.

This essay offers an account of the truth conditions of sentences involving deontic modals like ‘ought’, designed to capture the difference between objective and subjective kinds of ‘ought’ This account resembles the classical semantics for deontic logic: according to this account, these truths conditions involve a function from the world of evaluation to a domain of worlds (equivalent to a so-called “modal base”), and an ordering of the worlds in such domains; this ordering of the worlds itself arises from two (...) further elements – a probability function and a value function – since this ordering ranks the worlds in accordance with the expected value of certain propositions that are true at those worlds. Thus, a proposition of the form ‘Ought (p)’ is true at a world of evaluation w if and only if p is true at all the top-ranked worlds in the domain assigned to w. This domain of worlds consists of metaphysically possible worlds, while the probability function is defined over a space of epistemically possible worlds (which may include metaphysically impossible worlds, such as worlds where Hesperus is not Phosphorus). Evidence is given that this account assigns the correct truth conditions to a wide range of sentences involving ‘ought’. Since these truth conditions involve both a domain of metaphysically possible worlds and a space of epistemically possible worlds, there are two corresponding kinds of conditional involving ‘ought’, depending on which space of worlds is restricted by the conditional. Finally, some objections that might be raised against this account are answered. (shrink)

What reasons for action do we have? What explains why we have these reasons? This paper articulates some of the basic structural features of a theory that would provide answers to these questions. According to this theory, reasons for action are all grounded in intrinsic values, but in a way that makes room for a thoroughly non-consequentialist view of the way in which intrinsic values generate reasons for aaction.

In an enlightening dialogue with Descartes, Kant, Husserl and Gadamer, Professor Seifert argues that the original inspiration of phenomenology was nothing other than the primordial insight of philosophy itself, the foundation of philosophia perennis . His radical rethinking of the phenomenological method results in a universal, objectivist philosophy in direct continuity with Plato, Aristotle and Augustine. In order to validate the classical claim to know autonomous being, the author defends Husserl's methodological principle "Back to things themselves" from empiricist and (...) idealist critics, including the later Husserl, and replies to the arguments of Kant which attempt to discredit the knowability of things in themselves. Originally published in 1982, this book culminates in a phenomenological and critical unfolding of the Augustinian cogito , as giving access to immutable truth about necessary essences and the real existence of personal being. (shrink)

Many philosophers have claimed that the intentional is normative. (This claim is the analogue, within the philosophy of mind, of the claim that is often made within the philosophy of language, that meaning is normative.) But what exactly does this claim mean? And what reason is there for believing it? In this paper, I shall first try to clarify the content of the claim that the intentional is normative. Then I shall examine a number of the arguments that philosophers have (...) advanced for this claim (and for the parallel claim that meaning is normative). As we shall see, many of these arguments are unsuccessful. However, I shall close by giving a sketch of what may be a successful argument for this claim. (shrink)

In everyday situations, and particularly in some sport and working contexts, humans face an inherently unpredictable and uncertain environment. All sorts of unpredictable and unexpected things happen but typically people are able to skillfully adapt. In this paper, we address two key questions in cognitive science. First, how is an agent able to bring its previously learned skill to bear on a novel situation? Second, how can an agent be both sensitive to the particularity of a given situation, while remaining (...) flexibly poised for many other possibilities for action? We will argue that both the sensitivity to novel situations and the sensitivity to a multiplicity of action possibilities are enabled by the property of skilled agency that we will call metastable attunement. We characterize a skilled agent’s flexible interactions with a dynamically changing environment in terms of metastable dynamics in agent-environment systems. What we find in metastability is the realization of two competing tendencies: the tendency of the agent to express their intrinsic dynamics and the tendency to search for new possibilities. Metastably attuned agents are ready to engage with a multiplicity of affordances, allowing for a balance between stability and flexibility. On the one hand, agents are able to exploit affordances they are attuned to, while at the same time being ready to flexibly explore for other affordances. Metastable attunement allows agents to smoothly transition between these possible configurations so as to adapt their behaviour to what the particular situation requires. We go on to describe the role metastability plays in learning of new skills, and in skilful behaviour more generally. Finally, drawing upon work in art, architecture and sports science, we develop a number of perspectives on how to investigate metastable attunement in real life situations. (shrink)

In an enlightening dialogue with Descartes, Kant, Husserl and Gadamer, Professor Seifert argues that the original inspiration of phenomenology was nothing other than the primordial insight of philosophy itself, the foundation of philosophia perennis. His radical rethinking of the phenomenological method results in a universal, objectivist philosophy in direct continuity with Plato, Aristotle and Augustine. In order to validate the classical claim to know autonomous being, the author defends Husserl's methodological principle "Back to things themselves" from empiricist and idealist (...) critics, including the later Husserl, and replies to the arguments of Kant which attempt to discredit the knowability of things in themselves. Originally published in 1982, this book culminates in a phenomenological and critical unfolding of the Augustinian cogito, as giving access to immutable truth about necessary essences and the real existence of personal being. (shrink)

Using an enactive approach to trail runners’ activity, this study sought to identify and characterize runners’ phenomenological gestalts, which are forms of experience that synthesize the heterogeneous sensorimotor, cognitive and emotional information that emerges in race situations. By an in-depth examination of their meaningful experiences, we were able to highlight the different typologies of interactions between bodily processes (e.g., sensations, pains), behaviors (e.g., actions, strategies) and environment (e.g., meteorological conditions, route profile). Ten non-professional runners who ran an ultra-trail running race (...) (330 kilometers, 24,000 meters of elevation gain) volunteered to participate in the study. Data were collected in two steps: (1) collection of past activity traces (i.e., race maps, field notes and self-assessment scales) and (2) enactive interviews using the past activity traces in which the runners were invited to relive their experience and describe their activity. The enactive interviews were coded using the course-of-experience methodology to identify the phenomenological gestalts that emerged from activity and scaffolded the runners’ courses of experience. The results revealed that runners typically enact three phenomenological gestalts: controlling global ease, enduring general fatigue and experiencing difficult situations, and feeling freedom in the running pace. These phenomenological gestalts were made up of specific behaviors, involvements and meaningful situated elements that portrayed various ways of achieving an ultra-endurance performance in the race situation. They also highlighted how runners enact a meaningful world by acting in relation to the fluctuations in physical sensations and environmental conditions during an ultra-trail race. Practical applications for preparation, race management and sports psychology interventions are proposed to enrich the existing recommendations. In conclusion, this approach provides new research perspectives by offering a more holistic grasp of activity in trail running through an in-depth analysis of athletes’ experience. In doing so, we may expect that runners can connect these typical gestalts to their own personal experiences and stories as trail runners in order to sustain a viable approach to their sport. (shrink)

Hierocles, a Stoic of the second century CE, famously deployed an image of the ‘concentric circles’ that surround each of us. The image should not be read as advocating absolute impartiality (in the style of classical utilitarianism) or as illustrating the Stoic theory of oikeiōsis. Instead, it is designed to illustrate how it is ‘appropriate to act’ in certain cases. Like other Stoics, Hierocles bases his investigation of appropriate acts on what is ‘in accordance with nature’. According to his view, (...) each of us has a duty of mutual aid towards every other human being—but a weightier duty towards those who are socially closer than those who are more distant. The fundamental principle is that each of us has the duty of being an ‘ally’ of every other human being in serving the natural purposes of all the circles to which we and that other human being both belong. (shrink)

"First Published in 1999, Routledge is an imprint of Taylor & Francis, an informa company.".

Most approaches to animal ethics ground the moral standing of nonhumans in some appeal to their capacities for intelligent autonomy or mental sentience. _Corporal Compassion _emphasizes the phenomenal and somatic commonality of living beings; a philosophy of body that seeks to displace any notion of anthropomorphic empathy in viewing the moral experiences of nonhuman living beings. Ralph R. Acampora employs phenomenology, hermeneutics, existentialism and deconstruction to connect and contest analytic treatments of animal rights and liberation theory. In doing so, (...) he focuses on issues of being and value, and posits a felt nexus of bodily being, termed symphysis, to devise an interspecies ethos. Acampora uses this broad-based bioethic to engage in dialogue with other strains of environmental ethics and ecophilosophy. _Corporal Compassion_ examines the practical applications of the somatic ethos in contexts such as laboratory experimentation and zoological exhibition, and challenges practitioners to go beyond recent reforms and look to a future beyond exploitation or total noninterference--a posthumanist culture that advocates caring in a participatory approach. (shrink)

Whether or not quantum physics can account for molecular structure is a matter of considerable controversy. Three of the problems raised in this regard are the problems of molecular structure. We argue that these problems are just special cases of the measurement problem of quantum mechanics: insofar as the measurement problem is solved, the problems of molecular structure are resolved as well. In addition, we explore one consequence of our argument: that claims about the reduction or emergence of molecular structure (...) cannot be settled independently of the choice of a particular resolution to the measurement problem. Specifically, we consider how three standard putative solutions to the measurement problem inform our under- standing of a molecule in isolation, as well as of chemistry’s relation to quantum physics. (shrink)

83 The SHIP-MASTER'S ASSISTANT, and OWNER'S MA- NUAL ; containing general Information necessary for Merchants, Owners, and Masters of Ships, Officers, ...

We defend a functionalist approach to emotion that begins by focusing on emotions as central states with causal connections to behavior and to other cognitive states. The approach brackets the conscious experience of emotion, lists plausible features that emotions exhibit, and argues that alternative schemes are unpromising candidates. We conclude with the benefits of our approach: one can study emotions in animals; one can look in the brain for the implementation of specific features; and one ends up with an architecture (...) of the mind in which emotions are fully accommodated through their relations to the rest of cognition. Our article focuses on arguing for this general approach; as such, it is an essay in the philosophy of emotion rather than in the psychology or neuroscience of emotion. (shrink)

Most approaches to animal ethics ground the moral standing of nonhumans in some appeal to their capacities for intelligent autonomy or mental sentience. _Corporal Compassion _emphasizes the phenomenal and somatic commonality of living beings; a philosophy of body that seeks to displace any notion of anthropomorphic empathy in viewing the moral experiences of nonhuman living beings. Ralph R. Acampora employs phenomenology, hermeneutics, existentialism and deconstruction to connect and contest analytic treatments of animal rights and liberation theory. In doing so, (...) he focuses on issues of being and value, and posits a felt nexus of bodily being, termed symphysis, to devise an interspecies ethos. Acampora uses this broad-based bioethic to engage in dialogue with other strains of environmental ethics and ecophilosophy. _Corporal Compassion_ examines the practical applications of the somatic ethos in contexts such as laboratory experimentation and zoological exhibition, and challenges practitioners to go beyond recent reforms and look to a future beyond exploitation or total noninterference--a posthumanist culture that advocates caring in a participatory approach. (shrink)

Ralph Cudworth (1617-1688) deserves recognition as one of the most important English seventeenth-century philosophers after Hobbes and Locke. In opposition to Hobbes, Cudworth proposes an innatist theory of knowledge which may be contrasted with the empirical position of his younger contemporary Locke, and in moral philosophy he anticipates the ethical rationalists of the eighteenth century. A Treatise Concerning Eternal and Immutable Morality is his most important work, and this volume makes it available, together with his shorter Treatise of Freewill, (...) in its first modern edition, with a historical introduction, a chronology of his life, and an essay on further reading. (shrink)

Substance The term “substance” has two main uses in philosophy. Both originate in what is arguably the most influential work of philosophy ever written, Aristotle’s Categories. In its first sense, “substance” refers to those things that are object-like, rather that property-like. For example, an elephant is a substance in this sense, whereas the height or … Continue reading Substance →.

This study aims to examine the perceptions of Black, Asian and Minority Ethnic staff in English local government on the ethical nature of their treatment at work, and its mediating effect on their Public Service Motivation. This is a particular imperative in a sector which itself delivers social justice within a strong regulatory system designed to ensure workplace equality and therefore is expected to be a model employer for other organisations. Employees place great importance on their fair treatment by their (...) employers and, in particular, the endeavour of managerial authority to implement equality at work based on their discretionary powers. 2580 valid responses were collected from 15,000 questionnaires sent to staff in five local councils in England. Our analyses show that BAME employees have a significantly stronger PSM than their white colleagues; however, this has been eroded by their perception of unfair treatment: being underpaid allied with a lack of effort from management to ensure an equal work environment, to be specific, to prevent discrimination, bullying, and racism at workplace. Most importantly, the perceived exertion made by management to ensure an equal work environment has a significantly strong mediating effect on PSM and a compensational effect on perceived lower pay. Theoretical and practical implications are discussed. (shrink)