This article reassesses 'Natural Selection as affecting Civilised Nations': a thirteen-page section in the first volume of The Descent of Man (1871) often assumed to be problematic for those who wish to emphasize Darwin's liberal credentials. For hismost virulent critics the section connects Darwin to eugenics and the Nazi Holocaust. Even his admirers tend to view it as symptomatic of Darwin succumbing to a more conservative politics. This article demonstrates, through a delineation of the intellectual context and a close reading (...) of key passages, that in fact 'Natural Selection as affecting Civilised Nations' confirmed, rather than abandoned, Darwin's liberalism. (shrink)

Although often presented as an essential, ahistorical or innate psychological entity, the notion of a ‘scientific mind’ is ripe for historical analysis. The growing historical interest in the self-fashioning of masculine identities, and more particularly the self-fashioning of the nineteenth-century scientist, has opened up a space in which to probe what was understood by someone being said to possess a ‘scientific mind’. This task is made all the more urgent by the recently revived interest of some psychologists in the concept (...) and the highly gendered and culturally conditioned understanding of the scientific mind displayed in some contemporary debates. This article contributes to that task, and fills a rare gap in Darwin studies by making the first detailed exploration of Charles Darwin's understanding of the scientific mind, as revealed in the psychological self-analysis he undertook in his ‘Recollections of the development of my mind and character’ (1876), and supplemented in hisLife of Erasmus Darwin(1879). Drawing upon a broad range of Darwin's published and unpublished works, this article argues that Darwin's understanding of the scientific mind was rooted in his earliest notebooks, and was far more central to his thought than is usually acknowledged. The article further delineates the differences between Darwin's understanding and that of his half-cousin Francis Galton, situates his understanding in relation to his reading of William Whewell and Auguste Comte, and considers what Darwin's view of the scientific mind tells us about his perspective on questions of religion and gender. Throughout, the article seeks to show that the ‘scientific mind’ is always an agglomeration of historically specific prejudices and presumptions, and concludes that this study of Darwin points to the need for a similarly historical approach to the question of the scientific mind today. (shrink)

This chapter traces Mill's reputation in the newspaper and periodical press in the his ‘afterlife’: the period between the posthumous publication of his Three Essays on Religion (1879) and his final book, Chapters on Socialism (1879). This period saw a decisive narrowing in the range and breadth of Mill's appeal, but not the rapid fall from favour that is often assumed. Questions of religion, character, and politics were multi‐layered and interrelated, and combined to leave posterity with a diminished and distorted (...) image of Mill that endures to this day. (shrink)

This short and engaging study of Harriet Taylor Mill is a welcome addition to the excellent Cambridge Elements: Women in the History of Philosophy series. Helen McCabe’s contention in the introduct...

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

Formal and social epistemologists have devoted significant attention to the question of how to aggregate the credences of a group of agents who disagree about the probabilities of events. Moss and Pettigrew argue that group credences can be a linear mean of the credences of each individual in the group. By contrast, I argue that if the epistemic value of a credence function is determined solely by its accuracy, then we should, where possible, aggregate the underlying statistical models that individuals (...) use to generate their credence functions, using “stacking” techniques from statistics and machine learning first developed by Wolpert. (shrink)

During a prostate exam, Mr. Watson, age 65, learns that his prostate appears to be abnormal. The family physician conducting the exam, Dr. Kleinman, informs Mr. Watson that he may have prostate cancer. Mr. Watson agrees to a variety of tests, including blood tests, bone scans, ultrasound scanning, and a biopsy. After learning about this possible diagnosis and these tests, Mr. Watson surfs the Web for information about prostate cancer and gathers data from many different sources, including the National Cancer (...) Society, the National Institutes of Health, Johns Hopkins University, the Mayo Clinic, and medicine sites. He also searches for information from medical journals using MEDLINE, visits several chat rooms on prostate cancer, and joins some e-mail lists. He arrives in Dr. Kleinman's office for a follow-up appointment with a stack of material and many questions. Dr. Kleinman is surprised, irritated, and offended. He recommends that Mr. Watson have a prostatectomy followed by radiation, but Mr. Watson does not want this operation. He would rather receive a form of radiation therapy recently approved by the FDA that he learned about through his own research. Dr. Kleinman admits that he does not know much about this new treatment, but he says that he would read up on it and consult an oncologist. (shrink)

In the quest and search for a physical theory of everything from the macroscopic large body matter to the microscopic elementary particles, with strange and weird concepts springing from quantum physics discovery, irreconcilable positions and inconvenient facts complicated physics – from Newtonian physics to quantum science, the question is- how do we close the gap? Indeed, there is a scientific and mathematical fireworks when the issue of quantum uncertainties and entanglements cannot be explained with classical physics. The Copenhagen interpretation is (...) an expression of few wise men on quantum physics that was largely formulated from 1925 to 1927 namely by Niels Bohr and Werner Heisenberg. From this point on, there is a divergence of quantum science into the realms of indeterminacy, complementarity and entanglement which are principles expounded in Yijing, an ancient Chinese knowledge constructed on symbols, with a vintage of at least 3 millennia, with broken and unbroken lines to form stacked 6-line structure called the hexagram. It is premised on probability development of the hexagram in a space-time continuum. The discovery of the quantization of action meant that quantum physics could not convincingly explain the principles of classical physics. This paper will draw the great departure from classical physics into the realm of probabilistic realities. The probabilistic nature and reality interpretation had a significant influence on Bohr’s line of thought. Apparently, Bohr realized that speaking of disturbance seemed to indicate that atomic objects were classical particles with definite inherent kinematic and dynamic properties (Hanson, 1959). Disturbances, energy excitation and entanglements are processual evolutionary phases in Yijing. This paper will explore the similarities in quantum physics and the methodological ways where Yijing is pivoted to interpret observable realities involving interactions which are uncontrollable and probabilistic and forms an inseparable unity due to the entanglement, superposition Transgressing disciplinary boundaries in the discussion of Yijing, originally from the Western Zhou period (1000-750 BC), over a period of warring states and the early imperial period (500-200 BC) which was compiled, transcribed and transformed into a cosmological texts with philosophical commentaries known as the “Ten Wings” and closely associated with Confucius (551- 479 BC) with the Copenhagen Interpretation (1925-1927) by the few wise men including Niel Bohr and Werner Heisensberg would seem like a subversive undertaking. Subversive as the interpretations from Yijing is based on wisdom derived from thousands of years from ancient China to recently discovered quantum concepts. The subversive undertaking does seem to violate the sanctuaries of accepted ways in looking at Yijing principles, classical physics and quantum science because of the fortified boundaries that have been erected between Yijing and the sciences. Subversive as this paper may be, it is an attempt to re-cast an ancient framework where indeterminism, complementarity, non-linearity entanglement, superposition and probability interpretation is seen in today quantum’s realities. (shrink)

In this essay, David Meens examines the viability of John Dewey's democratic educational project, as presented in Democracy and Education, under present economic and political conditions. He begins by considering Democracy and Education's central themes in historical context, arguing that Dewey's proposal for democratic education grew out of his recognition of a conflict between how political institutions had traditionally been understood and organized on the one hand, and, on the other, emerging requirements for personal and social development in the (...) increasingly interconnected world of the early twentieth century. Meens next considers Dewey's ideas in our contemporary context, which is dominated by a neoliberal ideology that extends the economic logic of Smithian efficiency to all domains of modern social and political life. He argues that the prevalence of neoliberalism poses two challenges to Deweyan democratic education: first, Dewey's emphasis on general education and a resistance to specialization is economically inefficient; and second, Dewey's strong, democratic conception of the “the public” is anathema to the neoliberal vision of the public as a conglomeration of individual agents. These challenges, he concludes, significantly stack the deck against Deweyan education by ensuring that the latter will be neither economically practicable nor widely understood. (shrink)

Part of the appeal of the biological approach to personal identity is that it does not have to countenance spatially coincident entities. But if the termination thesis is correct and the organism ceases to exist at death, then it appears that the corpse is a dead body that earlier was a living body and distinct from but spatially coincident with the organism. If the organism is identified with the body, then the unwelcome spatial coincidence could perhaps be avoided. It is (...) argued that such an identification would be a mistake. A living organism has a different part/whole relationship and persistence conditions than the alleged body. A case will be made that the concept ‘human body’ is a conceptual mess, vague in an unprincipled manner, and that an eliminativist stance towards dead bodies is the appropriate response. CiteULike Connotea Del.icio.us What's this? (shrink)

As a continuation of the work of the third author in [5], we make further observations on the features of Galois cohomology in the general model theoretic context. We make explicit the connection between forms of definable groups and first cohomology sets with coefficients in a suitable automorphism group. We then use a method of twisting cohomology (inspired by Serre’s algebraic twisting) to describe arbitrary fibres in cohomology sequences—yielding a useful “finiteness” result on cohomology sets. Applied to the special case (...) of differential fields and Kolchin’s constrained cohomology, we complete results from [3] by proving that the first constrained cohomology set of a differential algebraic group over a bounded, differentially large, field is countable. (shrink)

In this classic work David Bohm, writing clearly and without technical jargon, develops a theory of quantum physics which treats the totality of existence as an unbroken whole.

In this innovative study, Lea David critically investigates the relationship between human rights and memory, suggesting that, instead of understanding human rights in a normative fashion, human rights should be treated as an ideology. Conceptualizing human rights as an ideology gives us useful theoretical and methodological tools to recognize the real impact human rights has on the ground. David traces the rise of the global phenomenon that is the human rights memorialization agenda, termed 'Moral Remembrance', and explores what (...) happens once this agenda becomes implemented. Based on evidence from the Western Balkans and Israel/Palestine, she argues that the human rights memorialization agenda does not lead to a better appreciation of human rights but, contrary to what would be expected, it merely serves to strengthen national sentiments, divisions and animosities along ethnic lines, and leads to the new forms of societal inequalities that are closely connected to different forms of corruptions. (shrink)

Liberal thinkers of the eighteenth and nineteenth centuries were alert to the political costs and human cruelties involved in European colonialism, but they also thought that European expansion held out progressive possibilities. In Progress, Pluralism, and Politics David Williams examines the colonial and anti-colonial arguments of Adam Smith, Immanuel Kant, Jeremy Bentham, and L.T. Hobhouse. Williams locates their ambivalent attitude towards European conquest and colonial rule in a set of tensions between the impact of colonialism on European states, the (...) possibilities of progress in distant and diverse places, and the relationship between universalism and cultural pluralism. In so doing he reveals some of the central ambiguities that characterize the ways that liberal thought has dealt with the reality of an illiberal world. Of particular importance are appeals to various forms of universal history, attempts to mediate between the claims of identity and the reality of difference, and the different ways of thinking about the achievement of liberal goods in other places. Pointing to key elements in still ongoing debates within liberal states about how they should relate to illiberal places, Progress, Pluralism, and Politics enriches the discussion on political thought and the relationship between liberalism and colonialism. (shrink)

Thus, Meyers provides a valuable account, not only of current medical attitudes, but also of relevant case and statute law as it stands at present.

David Charles presents a major new study of Aristotle's views on meaning, essence, necessity, and related topics. These interconnected views are central to Aristotle's metaphysics, philosophy of language, and philosophy of science, and are also highly relevant to current philosophical debates. Charles aims to reach a clear understanding of Aristotle's claims and arguments, to assess their truth, and to evaluate their importance to ancient and modern philosophy.

Beneath the stylized violence and thrilling car crashes, the Mad Max films consider universal questions about the nature of human life, order and anarchy, justice and moral responsibility, society and technology, and ultimately, human redemption. In Mad Max and Philosophy, a diverse team of political scientists, historians, and philosophers investigates the underlying themes of the blockbuster movie franchise, following Max as he attempts to rebuild himself and the world. -/- This book guides you through the barren wastelands of a post-apocalyptic (...) future as you explore ethics and politics in The Wasteland, the importance of costumes and music, humankind's relationship with nature, commerce, gender, religion, madness, and more. (shrink)

Studies of workers in health care and the care of older people disclose tensions that emerge partly from their conflicting obligations. They incur some obligations from the personal relationships they have with clients, but these can be at odds with organizational demands and resource constraints. One implication is the need for policies to recognize the importance of allowing workers some discretion in decison making. Another implication may be that sometimes care workers can meet their obligations to clients only by taking (...) collective action. (shrink)

A fundamental cognitive function found across a wide range of species and necessary for survival is the ability to navigate complex environments. It has been suggested that mobility may play an important role in the development of spatial skills. Despite evolutionary arguments offering logical explanations for why sex/gender differences in spatial abilities and mobility might exist, thus far there has been limited sampling from nonindustrialized and subsistence-based societies. This lack of sampling diversity has left many unanswered questions regarding the effects (...) that environmental variation and cultural norms may have in shaping mobility patterns during childhood and the development of spatial competencies that may be associated with it. Here we examine variation in mobility, performance on large-scale spatial skills, and performance on small-scale spatial skills among Twa forager/pastoralist children whose daily lives have been dramatically altered since settlement and the introduction of government-funded boarding schools. Unlike in previous findings among Twa adults, boys and girls show similar patterns of travel on all measures of mobility. We also find no significant differences in spatial task performance by gender for large- or small-scale spatial skills. Further, children performed as well as adults did on mental rotation, and they outperformed adults on the water-level task. We discuss how children’s early learning environments may influence the development of both large- and small-scale spatial skills. (shrink)

In Phenomenology and the Problem of History. David Carr examines the paradox involving Husserl's transcendental philosophy and his later historicist theory.

What is called ``orthodox'' quantum mechanics, as presented in standard foundational discussions, relies on two substantive assumptions --- the projection postulate and the eigenvalue-eigenvector link --- that do not in fact play any part in practical applications of quantum mechanics. I argue for this conclusion on a number of grounds, but primarily on the grounds that the projection postulate fails correctly to account for repeated, continuous and unsharp measurements and that the eigenvalue-eigenvector link implies that virtually all interesting properties are (...) maximally indefinite pretty much always. I present an alternative way of conceptualising quantum mechanics that does a better job of representing quantum mechanics as it is actually used, and in particular that eliminates use of either the projection postulate or the eigenvalue-eigenvector link, and I reformulate the measurement problem within this new presentation of orthodoxy. (shrink)

Here the philosopher and physicist David Z Albert argues, among other things, that the difference between past and future can be understood as a mechanical phenomenon of nature and that quantum mechanics makes it impossible to present the entirety of what can be said about the world as a narrative of “befores” and “afters.”.

Margaret Cavendish was a philosopher, poet, scientist, novelist, and playwright of the seventeenth century. Her work is important for a number of reasons. It presents an early and compelling version of the naturalism that is found in current-day philosophy; it offers important insights that bear on recent discussions of the nature and characteristics of intelligence and the question of whether or not the bodies that surround us are intelligent or have an intelligent cause; it anticipates some of the central views (...) and arguments that are more commonly associated with figures like Thomas Hobbes and David Hume. This is the first full account of Cavendish’s philosophy and covers the whole span of her work. David Cunning begins with an overview of Cavendish’s life and work before assessing her contribution to a wide range of philosophical subjects, including her arguments concerning materialism, experimentation, the existence of God, social and political philosophy and free will and compatibilism. Setting Cavendish in both historical and philosophical context, he argues that like Spinoza she builds on central tenets of Descartes’ philosophy and develops them in a direction that Descartes himself would avoid. She defends a plenum metaphysics according to which all individuals are causally interdependent, and according to which the physical universe is a larger individual that constitutes all of reality. Cavendish is essential reading for students of seventeenth-century philosophy, early modern philosophy and seventeenth-century literature. (shrink)

Making Sense of Education provides a contemporary introduction to the key issues in educational philosophy and theory. Exploring recent developments as well as important ideas from the twentieth century, this book aims to make philosophy of education relevant to everyday practice for teachers and student teachers, as well as those studying education as an academic subject.

David Cooper explores and defends the view that a reality independent of human perspectives is necessarily indescribable, a "mystery." Other views are shown to be hubristic. Humanists, for whom "man is the measure" of reality, exaggerate our capacity to live without the sense of an independent measure. Absolutists, who proclaim our capacity to know an independent reality, exaggerate our cognitive powers. In this highly original book Cooper restores to philosophy a proper appreciation of mystery-that is what provides a measure (...) of our beliefs and conduct. (shrink)

The critical concern of the present volume is contemporary naturalism, both in its scientific version and as represented by newly emerging hopes for another, philosophically more liberal, naturalism.1 The papers collected here are state-of-the-art discussions that question the appeal, rational motivations, and presuppositions of scientific naturalism across a broad range of philosophical topics. As an alternative to scientific naturalism, we offer the outlines of a new non- reductive form of naturalism and a more inclusive conception of nature than any provided (...) by the natural sciences. Our authors collectively believe that holding scientific naturalism up for philosophical scrutiny and challenging its misconceptions is of the first importance both for understanding ourselves and our place in the world; and, also, for the future direction of philosophy itself. (shrink)

We propose a formal framework for interpretable machine learning. Combining elements from statistical learning, causal interventionism, and decision theory, we design an idealised explanation game in which players collaborate to find the best explanation for a given algorithmic prediction. Through an iterative procedure of questions and answers, the players establish a three-dimensional Pareto frontier that describes the optimal trade-offs between explanatory accuracy, simplicity, and relevance. Multiple rounds are played at different levels of abstraction, allowing the players to explore overlapping causal (...) patterns of variable granularity and scope. We characterise the conditions under which such a game is almost surely guaranteed to converge on a optimal explanation surface in polynomial time, and highlight obstacles that will tend to prevent the players from advancing beyond certain explanatory thresholds. The game serves a descriptive and a normative function, establishing a conceptual space in which to analyse and compare existing proposals, as well as design new and improved solutions. (shrink)

There is a difference between merely thinking that P and really grasping that P. For example, Jackson's (1982) black-and-white Mary cannot (before leaving her black-and-white room) fully grasp what it means to say that fire engines are red, but she can perfectly well entertain the thought that fire engines are red. The contrast between merely thinking and grasping is especially salient in the context of certain moral decisions. For example, an individual who grasps the plight of starving children thanks to (...) evocative images seems much more likely to donate for the children's benefit than someone who is merely told about their plight. This paper offers a phenomenal account of grasping according to which grasping a content (whether a proposition or concept) consists in one's thoughts about the content being constituted by phenomenal experiences of constituents of the content. This account improves on earlier phenomenal accounts of grasping (Bourget 2017a, 2018) by allowing for partial grasping and generalizing to concepts. The paper also addresses objections to phenomenal accounts of grasping, including the objection that recent developments in AI technology show that consciousness is irrelevant to grasping and understanding. (shrink)

The Common Good and Christian Ethics rethinks the ancient tradition of the common good in a way that addresses contemporary social divisions, both urban and global. David Hollenbach draws on social analysis, moral philosophy, and theological ethics to chart new directions in both urban life and global society. He argues that the division between the middle class and the poor in major cities and the challenges of globalisation require a new commitment to the common good and that both believers (...) and secular people must move towards new forms of solidarity if they are to live good lives together. Hollenbach proposes a positive vision of how a reconstructed understanding of the common good can lead to better lives for all today, both in cities and globally. This interdisciplinary study makes both practical and theoretical contributions to the developing shape of social, cultural, and religious life today. (shrink)

The resemblance theory of representation is the view that one thing represents another by virtue of resembling it. Typically, it is taken as non-controversial that Berkeley accepts the resemblance theory of representation – even if the plausibility of the resemblance theory itself comes under scrutiny. One piece of evidence in favour of this reading of Berkeley is his commitment to the ‘likeness principle’: the view that ‘an idea can be like nothing but an idea’ (PHK § 8). The likeness principle (...) is typically seen as a rejection of the kind of indirect theory of perception that is often attributed to Locke. However, by paying particular attention to Berkeley’s account of how mental representation via the imagination works, Dávid Bartha casts doubt on the consensus view that Berkeley does accept the resemblance theory of representation. (shrink)