Although higher education understands the need to develop critical thinkers, it has not lived up to the task consistently. Students are graduating deficient in these skills, unprepared to think critically once in the workforce. Limited development of cognitive processing skills leads to less effective leaders. Various definitions of critical thinking are examined to develop a general construct to guide the discussion as critical thinking is linked to constructivism, leadership, and education. Most pedagogy is content-based built on deep knowledge. Successful critical (...) thinking pedagogy is moving away from this paradigm, teaching students to think complexly. Some of the challenges faced by higher education moving to a critical thinking curricula are discussed, and recommendations are offered for improving outcomes. (shrink)

This unique volume collects some of the best recent work on the philosophical challenge that religious diversity poses for religious belief. Featuring contributors from philosophy, religious studies, and theology, it is unified by the way in which many of the authors engage in sustained critical examination of one another's positions. John Hick's pluralism provides one focal point of the collection. Hick argues that all the major religious traditions make contact with the same ultimate reality, each encountering it through a variety (...) of culturally shaped forms of thought and experience but all offering equally effective paths to salvation or liberation. Another central position is William P. Alston's defense of the Christian practice of forming beliefs about manifestations of God in response to experiences of divine presence or activity. Articles by Hick and Alston develop their arguments and other selections respond, criticizing or defending various aspects of one or both positions. Religious skepticism, religious exclusivism, religious inclusivism, and other perspectives are also represented. In the introduction, the editors suggest connections among the articles and report on additional exchanges between the contributors. The only anthology that provides comprehensive coverage of the current philosophical debate about religious diversity, The Philosophical Challenge of Religious Diversity is ideal for courses and seminars on the philosophy of religion, philosophical theology, and world religions. (shrink)

Most modern economists can be classified as liberals who believe that the state should not enforce preferences since preferences are not rational. In contrast, the father of modern economics, Adam Smith, was a liberal perfectionist: He believed that some ends are better than others. This position follows from Smith's contention that economic institutions, such as the division of labor, create different characters and preferences among what would otherwise be a homogeneous population. If one wishes to evaluate these institutions, then, it (...) cannot be on the basis of whether they satisfy the very preferences they create. Education was a case in point. There did not seem to be a market for educating the poor, but such an education would have been valuable because it would, Smith thought, counteract the torpor created among workers by the minute division of labor. Therefore, he argued, government provision of education may be called for. The rationale here is paternalistic, yet liberal in the sense that the type of character that was to be formed by education was not passive and thoughtless, but was, rather, autonomous. (shrink)

Recent writers in the libertarian tradition have suggested a natural affinity between hermeneutics and libertarian politics. This case is not persuasive. We look at two different ways the link has been attempted. In one, markets themselves are seen as constituting a hermeneutic conversation of sorts. A second approach uses hermeneutics to underpin the traditional liberal confinement of the state to setting the rules of the game—to matters of the right as opposed to the good. But the conception of the self (...) that emerges from hermeneutic thought leads to a communitarian rather than a liberal politics. (shrink)

: Method in Catholic bioethics is distinguished by a specific philosophical and theological anthropology. Human beings are not to be considered simply as selves, but as selves in relation to God and each other. This essay reflects on that claim by reviewing four areas of concern from Catholic social teaching: common good, human dignity, option for the poor, and stewardship.

This paper challenges the commonly held view that Smith's moral theory is a subjectivist theory. Smith's test for goodness and rightness – for propriety – is not the approbation of an impartial spectator, but the warranted approbation of such a spectator. Something is right or good not because an impartial spectator would approve of it, but because such a spectator would be warranted in so approving....

The boundaries of honesty are the focal point of this exploration of the individualistic origins of modernist ethics and the consequent need for a more pragmatic approach to business ethics. The tendency of modernist ethics to see honesty as an individual responsibility is described as a contextually naive approach, one that fails to account for the interactive effects between individual choices and corporate norms. By reviewing the empirical accounts of managerial struggles with ethical dilemmas, the article arrives at the contextual (...) preconditions for encouraging the development of reflective moral agents in modern corporations. (shrink)

This chapter defends a divine command theory consisting of two central claims. First, a kind of action is morally obligatory just in case God has commanded that actions of that kind be performed. Second, God’s commanding that a kind of action be performed is what makes it obligatory. God’s commands bring it about that the wrong actions are wrong, and the required actions are required. Moreover, God’s goodness ensures that His commands are not arbitrary. God is the standard of Goodness. (...) Something is good just in case it resembles God in a relevant way. Since God resembles Himself, He is good, and His commands are suited to ground moral obligations. Deontic or duty-related properties depend on God’s commands, but axiological or evaluative properties, such as goodness, do not. (shrink)

A definition of emotion common to the affective sciences is an urgent desideratum. Lack of such a definition is a constant source of numerous misunderstandings and a series of mostly fruitless debates. There is little hope that there ever will be agreement on a common definition of emotion, given the sacred traditions of the disciplines involved and the egos of the scholars working in these disciplines. Our aim here is more modest. We propose a list of elements for a working (...) definition of emotion and discuss the justification for the inclusion of elements from our respective perspectives (philosophy and psychology). This working partial definition may at least serve as a litmus test to examine theories of emotion, old and new, across disciplinary boundaries. (shrink)

In “Epistemology in Philosophy of Religion,” Philip Quinn focuses on the central problem of religious epistemology for monotheistic religions: the epistemic status of belief in the existence of God. He explores what epistemic conditions arguments for God's existence would have to satisfy to be successful and whether any arguments satisfy those conditions. Turning to the claims of reformed epistemology about belief in God, Quinn assesses Alvin Plantinga's claim that belief in God is for many theists properly basic, that (...) is, has positive epistemic status even when it is not based on arguments or any other kind of propositional evidence. Quinn distinguishes two versions of this claim. According to the first, emphasized in Plantinga's earlier work, theistic belief is properly basic with respect to justification or rationality, while according to the second version, prominent in Plantinga's more recent work, theistic belief is properly basic with respect to warrant. (shrink)

We argue that explainable artificial intelligence (XAI), specifically reason-giving XAI, often constitutes the most suitable way of ensuring that someone can properly be held responsible for decisions that are based on the outputs of artificial intelligent (AI) systems. We first show that, to close moral responsibility gaps (Matthias 2004), often a human in the loop is needed who is directly responsible for particular AI-supported decisions. Second, we appeal to the epistemic condition on moral responsibility to argue that, in order to (...) be responsible for her decision, the human in the loop has to have an explanation available of the system’s recommendation. Reason explanations are especially well-suited to this end and we examine whether – and how – it might be possible to make such explanations fit with AI systems. We support our claims by focusing on a case of disagreement between human in the loop and AI system. (shrink)

McCradden and colleagues' (2022) argues that machine learning in health care poses new challenges to appropriate evaluation for safe use in clinical care. It also claims that “the longstanding syst...

An important and engaging book on a key argument in contemporary debates about free will and moral responsibility.

Introduction -- Organization, society and politics -- An Aristotelian perspective -- The politics -- The public good -- The rhetoric -- Talk and texts -- The Nichomachean ethics -- Decision making and ethics -- The Poetics -- Bolshevism to ballet in three steps -- What is "public interest"?: a case study -- Where do we go from here?

In this paper I argue against three leading accounts of self-deception in the philosophical literature and propose a heretofore overlooked route to self-deception. The central problem with extant accounts of self-deception is that they are unable to balance two crucial desiderata: (1) to make the dynamics of self-deception (e.g., the formation of self-deceptive beliefs) psychologically plausible and (2) to capture self-deception as an intentional phenomenon for which the self-deceiver is responsible. I argue that the three leading views all fail on (...) one or both counts. However, I claim that many or most cases of self-deception conform to a different model, which I call ‘Self-deception as Omission’. In these cases, the process of self-deceptive belief formation and the intentional act for which the self-deceiver is responsible come apart, allowing us to meet both desiderata. Self-deceptive beliefs are often formed by unconscious mechanisms closely analogous to the 'System 1' processes of dual-systems psychology, or by other mechanisms of motivated reasoning. The nascently self-deceptive subject then acquiesces in the comforting belief and commits an epistemic failure by allowing it to persist. If this is done for motivationally biased reasons — e.g., preferring that the belief in question be true — then the subject is self-deceived and is blameworthy for her epistemic omission. (shrink)

The consideration of the problem of healthcare allocation as a special case of distributive justice is especially alluring when we only consider consequentialist theories. I articulate here an alternative Rawlsian non-consequentialist theory which prioritizes the fairness of healthcare allocation procedures rather than directly setting distributive parameters. The theory in question stems from Rawlsian commitments that, it is argued, have a better Rawlsian pedigree than those considered as such by Tännsjö. The alternative framework is worthy of consideration on its own merits, (...) but it also casts light on two related difficulties with Tännsjö’s approach: (i) the limits of his supposedly ecumenical methodology, which is revealed to be dialectically suspect and (ii) issues with the type of abstraction and idealization from actual judgements and preferences which the approach requires. (shrink)

In this paper I argue that warrant for Lewis’ principle of recombination presupposes warrant for a combinatorial analysis of intrinsicality, which in turn presupposes warrant for the principle of recombination. This, I claim, leads to a vicious circularity: warrant for neither doctrine can get off the ground.

Major Depressive Disorder (MDD) is a serious condition with a large disease burden. It is often claimed that MDD is a “brain disease.” What would it mean for MDD to be a brain disease? I argue that the best interpretation of this claim is as offering a substantive empirical hypothesis about the causes of the syndrome of depression. This syndrome-causal conception of disease, combined with the idea that MDD is a disease of the brain, commits the brain disease conception of (...) MDD to the claim that brain dysfunction causes the symptoms of MDD. I argue that this consequence of the brain disease conception of MDD is false. It incorrectly rules out genuine instances of content-sensitive causation between adverse conditions in the world and the characteristic symptoms of MDD. Empirical evidence shows that the major causes of depression are genuinely psychological causes of the symptoms of MDD. This rules out, in many cases, the “brute” causation required by the brain disease conception. The existence of cases of MDD with non-brute causes supports the reinstatement of the old nosological distinction between endogenous and exogenous depression. (shrink)

Despite concerns about the relationships between health professionals and the medical device industry, the issue has received relatively little attention. Prevalence data are lacking; however, qualitative and survey research suggest device industry representatives, who are commonly present in clinical settings, play a key role in these relationships. Representatives, who are technical product specialists and not necessarily medically trained, may attend surgeries on a daily basis and be available to health professionals 24 hours a day, 7 days a week, to provide (...) advice. However, device representatives have a dual role: functioning as commissioned sales representatives at the same time as providing advice on approaches to treatment. This duality raises the concern that clinical decision-making may be unduly influenced by commercial imperatives. In this paper, we identify three key ethical concerns raised by the relationship between device representatives and health professionals: impacts on healthcare costs, the outsourcing of expertise and issues of accountability and informed consent. These ethical concerns can be addressed in part through clarifying the boundary between the support and sales aspects of the roles of device representatives and developing clear guidelines for device representatives providing support in clinical spaces. We suggest several policy options including hospital provision of expert support, formalising clinician conduct to eschew receipt of meals and payments from industry and establishing device registries. (shrink)

There is growing interest in understanding and eliciting division of labor within groups of scientists. This paper illustrates the need for this division of labor through a historical example, and a formal model is presented to better analyze situations of this type. Analysis of this model reveals that a division of labor can be maintained in two different ways: by limiting information or by endowing the scientists with extreme beliefs. If both features are present however, cognitive diversity is maintained indefinitely, (...) and as a result agents fail to converge to the truth. Beyond the mechanisms for creating diversity suggested here, this shows that the real epistemic goal is not diversity but transient diversity. (shrink)

In _Marx at the Margins_, Kevin Anderson uncovers a variety of extensive but neglected texts by the well-known political economist which cast what we thought we knew about his work in a startlingly different light. Analyzing a variety of Marx’s writings, including journalistic work written for the _New York Tribune_, Anderson presents us with a Marx quite at odds with our conventional interpretations. Rather than providing us with an account of Marx as an exclusively class-based thinker, Anderson here offers (...) a portrait of Marx for the twenty-first century: a global theorist whose social critique was sensitive to the varieties of human social and historical development, including not just class, but nationalism, race, and ethnicity, as well. _Marx at the Margins _ultimately argues that alongside his overarching critique of capital, Marx created a theory of history that was multi-layered and not easily reduced to a single model of development or revolution. Through highly-informed readings on work ranging from Marx’s unpublished 1879–82 notebooks to his passionate writings about the antislavery cause in the United States, this volume delivers a groundbreaking and canon-changing vision of Karl Marx that is sure to provoke lively debate in Marxist scholarship and beyond. (shrink)

This paper advances the conception of social entrepreneurs as caring entrepreneurs. We argue that the care ethics of social entrepreneurs, implying the pursuit of caring goals through caring processes, can be challenged when they engage in the process of scaling up their ventures. We propose that social entrepreneurs can sustain their care ethics as the essential dimension of their venture only if they are able to build a caring enterprise. Organizational care designates the set of organizing principles that facilitate the (...) embedding of care ethics at an organizational level, beyond the imprinting induced by social entrepreneurs’ personal ethics. (shrink)

Increasingly, policymakers within biomedicine argue that “non-financial” interests should be given equal scrutiny to individuals’ financial relationships with industry. Problematized as “non-financial conflicts of interest,” interests, ranging from intellectual commitments to personal beliefs, are managed through disclosure, restrictions on participation, and recusal where necessary. “Non-financial” interests, though vaguely and variably defined, are characterized as important influences on judgment and thus, are considered risks to scientific objectivity. This article explores the ways that “non-financial interests” have been constructed as an ethical problem (...) and the implications for research integrity. I conducted an interpretive, qualitative study, which triangulated two data sources: documents (including published accounts of identifying and managing “non-financial” interests and conflict of interest policies) and in-depth interviews with 16 leaders within evidence-based medicine, responsible for contributing to, directing, or overseeing conflict of interest policy development and implementation. This article outlines how evolutions in the definition of conflict of interest have opened the door to include myriad “non-financial” interests, resulting in the generalisation of a statistical concept—risk of bias—to social contexts. Consequently, biases appear equally pervasive among participants while in reality, a politics of objectivity is at play, with allegations of conflict of interest used as a means to undermine others’ credibility, or even participation. Iterations of the concept of conflict of interest within biomedicine have thus consistently failed to articulate or address questions of accountability including whose interests are able to dominate or distort evidence-led processes and why. Consequently, current policy solutions meant to mitigate bias may instead serve exclusionary purposes under the guise of impartiality while remaining vulnerable to interference from powerful stakeholders. (shrink)

_Challenges conventional understandings of Heidegger’s account of the body._.

Polynomial clone reducibilities are generalizations of the truth-table reducibilities. A polynomial clone is a set of functions over a finite set X that is closed under composition and contains all the constant and projection functions. For a fixed polynomial clone ${\fancyscript{C}}$ , a sequence ${B\in X^{\omega}}$ is ${\fancyscript{C}}$ -reducible to ${A \in {X}^{\omega}}$ if there is an algorithm that computes B from A using only effectively selected functions from ${\fancyscript{C}}$ . We show that if A is Kurtz random and ${\fancyscript{C}_{1} (...) \nsubseteq \fancyscript{C}_{2}}$ are polynomial clones, then there is a B that is ${\fancyscript{C}_{1}}$ -reducible to A but not ${\fancyscript{C}_{2}}$ -reducible to A. This implies a generalization of a result first proved by Lachlan (Z Math Logik Grundlagen Math 11:17–44, 1965) for the case |X| = 2. We also show that the same result holds if Kurtz random is replaced by Kolmogorov–Loveland stochastic. (shrink)

This paper offers a phenomenological analysis of Heidegger’s account of “the uncanny” as it relates to the coronavirus pandemic. It explores how the pandemic has disrupted Dasein’s sense of “homelike” familiarity and how this disruption has undermined our ability to be, that is, to understand or make sense of things. By examining our experience of temporality, lived-space, and intersubjectivity, the paper illuminates different ways in which the pandemic has left us confused and anxious about our self-interpretations and future projects. The (...) paper concludes by showing how the uncanny is not simply something we feel in times of crisis; it is, for Heidegger, who we are. This means the secure feeling of familiarity that we embodied prior to the pandemic was an illusion all along, that we are not and never have been at-home in the world. (shrink)

This paper argues that many so-called digital technologies can be construed as notational technologies, explored through the example of Monegraph, an art and digital asset management platform built on top of the blockchain system originally developed for the cryptocurrency bitcoin. As the paper characterizes it, a notational technology is the performance of syntactic notation within a field of reference, a technologized version of what Nelson Goodman called a “notational system.” Notational technologies produce abstracted entities through positive and reliable, or constitutive, (...) tests of socially acceptable meaning. Accordingly, this account deviates from typical narratives of blockchains, instead demonstrating that blockchain technologies are effective at managing digital assets because they produce abstracted identities through the performance of notation. Since notational technologies rely on configurations of socially acceptable meaning, this paper also provides a philosophical account of how blockchain technologies are socially embedded. (shrink)