This article is a reply to Jeanne Peijnenburg's argument for retrocausality in “Shaping Your Own Life.” Although it is perfectly possible to make sense of the way Peijnenburg deals with the subject of changing the past, there is no need to think this implies retrocausality.

This article is a reply to Jeanne Peijnenburg's argument for retrocausality in "Shaping Your Own Life." Although it is perfectly possible to make sense of the way Peijnenburg deals with the subject of changing the past, there is no need to think this implies retrocausality.

Making adaptive choices between solution strategies is a central element of contemporary mathematics education. However, previous studies signal that students make suboptimal choices between mental and written strategies to solve division problems. In particular, some students of a lower math ability level appear inclined to use mental strategies that lead to lower performance. The current study uses a pretest-training-posttest design to investigate the extent to which these students’ choices for written strategies and performance may be increased. Sixth graders of below-average (...) mathematics level (N = 147) participated in one of two training conditions: an explicit-scaffolding training designed to promote writing down calculations or a practice-only training where strategy use was not explicitly targeted. Written strategy choices and performance increased considerably from pretest to posttest for students in both training conditions, but not in different amounts. Exploratory results suggest that students’ strategy choices may also be affected by their attitudes and beliefs and the sociocultural context regarding strategy use. (shrink)

Despite its current popularity, “emergence” is a concept with a venerable history and an elusive, ambiguous standing in contemporary evolutionary theory. This paper briefly recounts the history of the term and details some of its current usages. Not only are there radically varying interpretations about how to define emergence but “reductionist” and “holistic” theorists hold very different views about the issue of causation. However, these two seemingly polar positions are not irreconcilable. Reductionism, or detailed analysis of the parts and their (...) interactions, is essential for answering the “how” question in evolution—how does a complex living system work? But holism is equally necessary for answering the “why” question—why did a particular arrangement of parts evolve? In order to answer the “why” question, a broader, multi-leveled paradigm is required. The reductionist approach to explaining emergent complexity has entailed a search for underlying “laws of emergence.” In contrast, the “Synergism Hypothesis” focuses on the “economics”—the functional effects produced by emergent wholes and their selective consequences in evolutionary change. This paper also argues that emergent phenomena represent, in effect, a subset of a larger universe of cooperative, synergistic effects in the natural world. (shrink)

The sole diagram in On the Origin of Species is generally considered to be merely an illustration of Darwin’s ideas, but such an interpretation ignores the fact that Darwin himself expressly stated that the diagram helped him to discover and express his ideas. This article demonstrates that developing the so-called “tree diagram” substantially aided Darwin’s heuristics. This demonstration is based on an interpretation of the diagram and of 17 sketches found in Darwin’s scientific papers. The key to this interpretation is (...) the meaning that Darwin assigned to the graphic elements he used to construct the preliminary sketches and the diagram. I argue that each of the sketches contributed to the shaping of Darwin’s ideas and that, in their succession, each added new elements that ultimately resulted in the fully developed published diagram. (shrink)

Analysis, 78: 737–53. doi:_ 10.1093/analys/any055 _.

Het verhaal van de natuurkunde is ook een persoonlijk verhaal, want achter de feiten gaan altijd mensen schuil. Van Einstein, die Beethoven op zijn viool probeert te spelen, tot Van Swinden, die jarenlang in het planetarium in Franeker werkt. Cees Andriesse, die 'Titan kan niet slapen' schreef, een biografie over Christiaan Huygens, heeft veel gevoel voor deze verhalen. In deze nieuwe geschiedenis van de natuurkunde wordt dan ook ruim aandacht besteed aan de zoektocht en wederwaardigheden van grote figuren, maar ook (...) van collega's uit de tijd dat Andriesse in Groningen werkte. De wetenschap draait om onmiskenbare relaties tussen harde feiten; die gaan spreken onder de pen van Andriesse, die oog heeft voor de ontdekkers en zichtbaar maakt hoe zijn eigen begrip is ontstaan. Het is hem niet te doen om de mechanisering van de natuurkunde, maar om de historisering daarvan. Dit boek biedt een nieuw perspectief op grote ontdekkingen, waarbij zowel God, als literatuur als psychologie een rol spelen. (shrink)

Er is de laatste decennia nogal wat te doen over de metafoor en haar functie. En vaak wordt daarbij verwezen naar een belangrijke tekst van de Griekse filosoof Aristoteles. Ik wil in het hierna volgende nagaan wat Aristoteles over de metafoor zegt. Ik begin met de hierboven bedoelde passage in haar verband zo letterlijk mogelijk te vertalen. Dan bezie ik verder wat Aristoteles met de metafoor die hij als voorbeeld gebruikt, doet en vervolgens bezien we wat Aristoteles verder over de (...) ‘overdracht’ zegt, en wat enkele geleerden zeggen over Aristoteles-en-de-metafoor. Tenslotte stel ik de vraag of, afgezien van Aristoteles, er reden is om te denken dat de metafoor een ‘cognitief extra’ heeft boven een mededeling in normale bewoordingen, en speciaal de wat soms genoemd wordt ‘levende’ metafoor. Ik zelf kan daar niet van overtuigd raken. (shrink)

Research has by and large shown the negative effects of state orientation, that brooding over past events (i.e., state orientation) leads to more negative emotions and less well-being than quickly getting over past events (i.e., action orientation). However, this past research has primarily focused on how people cope with negative events and bad outcomes. The present research focuses on how people cope with positive events with good outcomes. Study 1 found that state-oriented people felt better after a windfall than action-oriented (...) people. Study 2 found that state-oriented people felt not only worse when things turned out bad but also better when things turned out well than action-oriented people. Study 3 replicated the positive effect of state orientation on positive emotions with an experimental induction of action vs. state orientation. These results show that in positive situations state orientation can have emotional benefits – in other words, they show the bright side of brooding. (shrink)

We argue that an understanding of livestock farming as normative practice clarifies how sustainability is to be understood in livestock farming. The sustainability of livestock farming is first approached by investigating its identity. We argue that the economic aspect qualifies and the formative aspect founds the livestock farming practice. Observing the normativity related to these aspects will be the first task for the livestock farmer. In addition, we can distinguish conditioning norms applicable to the livestock farming practice which should be (...) observed for competent performance of the practice. Failing to do justice to this normativity might affect the practice’s sustainability only in the long term—this is especially the case with conditioning norms. Motives to observe normativity have, therefore, the character of an ultimate conviction regarding the flourishing of the practice. Finally, the sustainability of the livestock farming practice crucially depends on the broader food system of which it is part. (shrink)

Traditional eliminativism is the view that a term should be eliminated from everyday speech due to failures of reference. Following Edouard Machery, we may distinguish this traditional eliminativism about a kind and its term from a scientific eliminativism according to which a term should be eliminated from scientific discourse due to a lack of referential utility. The distinction matters if any terms are rightly retained for daily life despite being rightly eliminated from scientific inquiry. In this article, I argue that (...) while scientific eliminativism for pain may be plausible, traditional eliminativism for pain is not. I discuss the pain eliminativisms offered by Daniel Dennett and Valerie Hardcastle and argue that both theorists, at best, provide support for scientific eliminativism for pain, but leave the folk-psychological notion of pain unscathed. One might, however, think that scientific eliminativism itself entails traditional eliminativism—for pain and any other kind and corresponding term. I argue that this is not the case. Scientific eliminativism for pain does not entail traditional eliminativism about anything. (shrink)

The two great modern naturalists, Linnaeus and Darwin, expressed their intuition about how best to visualize patterns of affinities, that is, morphological similarities and divergences between taxa. Linnaeus suggested that “all plants show affinities on all sides, like a territory on a geographical map,” while Darwin thought that it was virtually impossible to understand the affinities between living and extinct species without a genealogical tree. Genealogical trees follow the diachronic, evolving logic of a timeline, whereas maps depict a synchronous pattern (...) of extant taxa. Although the two seem unrelated, various naturalists made attempts to combine them. Surprisingly, these resulted in three-dimensional images that, in order to be observed, had to be projected on paper. The naturalists Max Fürbringer and Richard Bowdler Sharpe were aware of this fact, but even Darwin himself twice combined the basic intuitions underlying the two modes of representation to produce three-dimensional images. This article is a brief history of the efforts to merge genealogical trees and map-like cross sections of affinities into one three-dimensional image. (shrink)

Conversational artificial agents and artificially intelligent voice assistants are becoming increasingly popular. Digital virtual assistants such as Siri, or conversational devices such as Amazon Echo or Google Home are permeating everyday life, and are designed to be more and more humanlike in their speech. This study investigates the effect this can have on one’s conformity with an AI assistant. In the 1950s, Solomon Asch’s already demonstrated the power and danger of conformity amongst people. In these classical experiments test persons were (...) asked to answer relatively simple questions, whilst others pretending to be participants tried to convince the test person to give wrong answers. These studies were later replicated with embodied robots, but these physical robots are still rare. In light of our increasing reliance on AI assistants, this study investigates to what extent an individual will conform to a disembodied virtual assistant. We also investigate if there is a difference between a group that interacts with an assistant that communicates through text, one that has a robotic voice and one that has a humanlike voice. The assistant attempts to subtly influence participants’ final responses in a general knowledge quiz, and we measure how often participants change their answer after having been given advice. Results show that participants conformed significantly more often to the assistant with a human voice than the one that communicated through text. (shrink)

Proponents of “the affective appeal” :787–812, 2014; Zagzebski in Philos Phenomenol Res 66:104–124, 2003) argue that we can make progress in the longstanding debate about the nature of moral motivation by appealing to the affective dimension of affective episodes such as emotions, which allegedly play either a causal or constitutive role in moral judgements. Specifically, they claim that appealing to affect vindicates a version of Motivational Internalism—roughly, the view that there is a necessary connection between moral judgment and motivation—that is (...) both more empirically respectable and less theoretically controversial than non-affective versions. We here argue that the affective appeal fails: versions of Internalism which appeal to affect are neither more empirically supported, nor clearly less controversial, than versions of Internalism which make no such appeal. Although affect doubtless has an important role to play in explaining moral motivation, we are sceptical that establishing any such role advances the debate. (shrink)

People can learn to perform new tasks very quickly by making use of lower‐level skills they have developed when learning previous tasks. Hoekstra, Martens, and Taatgen model this process, showing how a system trained on simple tasks (visual search and two working memory tasks) can then quickly learn to perform the attentional blink task, and it ends up making the same sorts of errors as people do.

One way to reconstruct the miracle argument for scientific realism is to regard it as a statistical inference: since it is exceedingly unlikely that a false theory makes successful predictions, while it is rather likely that an approximately true theory is predictively successful, it is reasonable to infer that a predictively successful theory is at least approximately true. This reconstruction has led to the objection that the argument embodies a base rate fallacy: by focusing on successful theories one ignores the (...) vast number of false theories some of which will be successful by mere chance.In this paper, I shall argue that the cogency of this objection depends on the explanandum of the miracle argument. It is cogent if what is to be explained is the success of a particular theory. If, however, the explanandum of the argument is the distribution of successful predictions among competing theories, the situation is different. Since the distribution of accidentally successful predictions is independent of the base rate, it is possible to assess the base rate by comparing this distribution to the empirically found distribution of successful predictions among competing theories. (shrink)

In recent years, evolutionary theorists have come to recognize that the reductionist, individualist, gene-centered approach to evolution cannot sufficiently account for the emergence of complex biological systems over time. Peter A. Corning has been at the forefront of a new generation of complexity theorists who have been working to reshape the foundations of evolutionary theory. Well known for his Synergism Hypothesis—a theory of complexity in evolution that assigns a key causal role to various forms of functional synergy—Corning puts this theory (...) into a much broader framework in _Holistic Darwinism_, addressing many of the issues and concepts associated with the evolution of complex systems. Corning's paradigm embraces and integrates many related theoretical developments of recent years, from multilevel selection theory to niche construction theory, gene-culture coevolution theory, and theories of self-organization. Offering new approaches to thermodynamics, information theory, and economic analysis, Corning suggests how all of these domains can be brought firmly within what he characterizes as a post–neo-Darwinian evolutionary synthesis. (shrink)

This article offers a new theory of suffering as significantly disrupted agency. In presenting it, I here make three significant contributions. First, I subject the leading account of suffering as undesired unpleasant experience (Brady, 2018) to its first dose of sustained scrutiny. Second and drawing on this discussion, I identify and liberate eight desiderata for any account of suffering. Third, I present the novel account of suffering as significantly disrupted agency and argue that it satisfies these desiderata. Moreover, I argue (...) that elaborating this proposal with a minimal model of agency allows us to capture both the suffering of a wide range of organisms and the complex dynamics of suffering as it is endured. I conclude by briefly highlighting some of the potential implications of the theory for further theoretical and practical inquiries. (shrink)

This book employs contemporary philosophy, scientific research, and clinical reports to argue that pain, though real, is not an appropriate object of scientific generalisations or an appropriate target for medical intervention. Each pain experience is instead complex and idiosyncratic in a way which undermines scientific utility. In addition to contributing novel arguments and developing a novel position on the nature of pain, the book provides an interdisciplinary overview of dominant models of pain. The author lays the needed groundwork for improved (...) models and targeted treatments at a time when pain science, pain medicine, and philosophy are explicitly searching for both and failing to find them. The Complex Reality of Pain will be of interest to a broad range of researchers and students, including those working in philosophy of mind, philosophy of science, cognitive science, neuroscience, medicine, health, cognitive and behavioural psychology, and pain science. (shrink)

This book discusses the Aristotelian setting of Thomas Hobbes' main work on natural philosophy, "De Corpore (1655).

Promiscuous realism is the thesis that there are many equally legitimate ways of classifying the world’s entities. Advocates of promiscuous realism are typically taken to hold the further the- sis, often undistinguished, that kind terms usefully deployed in scientific generalisations are no more natural than those deployed for any other purposes. Call this further thesis promiscuous nat- uralism. I here defend a version of promiscuous realism which denies promiscuous naturalism. To do so, I introduce the notion of a promiscuous kind: (...) a kind that is maximally usefully referenced in predictive and explanatory generalisations, none of which are scientific generalisations. I first defend the claim that pain is a promiscuous kind before extending these considerations to everyday mental kinds more generally. I draw on further reflections from both everyday life and contem- porary psychology to make credible the novel suggestion that our everyday theory of our minds is for the explanation and prediction of individuals. Combined with the complex idiosyncrasy of individual minds, this suggested aim of everyday theory gives us reason to think that promiscuity is prevalent among everyday mental kinds. (shrink)

The role of faith and religion in international development cooperation is hotly debated today. The legitimacy of this role remains, however, often confided to instrumental reasons. Yet, thinking about faith and religion only in instrumental terms leaves unquestioned the possibility of a religious background of development cooperation as a practice itself and the potential role of faith through individual practitioners that operate within secular NGOs, and research and policy institutes. The aim of the present paper is therefore to consider the (...) structural role of faith and worldview in relation to agricultural development, moving beyond the discourse of instrumentality. We do this by focusing on Giller and Andersson’s political agronomy analysis of the promotion of Conservation Agriculture in Zimbabwe by the faith-based organisation ‘Foundations for Farming’. We argue that a distinction should be made between religion as a practice of believers and faith functioning as a worldview in every practice. In addition, we argue that it is helpful to distinguish between different kinds of practices involved in agricultural development in sub-Saharan Africa, namely farming practice, agronomic scientific practice, and faith practice. The value of this philosophical analysis is that it challenges a dichotomous model of ‘science-based versus faith-based’ approaches to agricultural development. Furthermore, specific kinds of normativity are identified as always already functioning inside practices, rather than practices being neutral spaces that are infused with normativity by applying external ethical standards. (shrink)

Superfluous People describes Hannah Arendt's political and philosophical views on Nazi totalitarianism and the Shoah. In her contemplation of evil, Arendt initially spoke of the Shoah as a "radical evil," a term used by Kant. However, unlike Kant, Arendt's radical evil cannot be explained by human motives. Many years later she changed her mind and spoke of "the banality of evil," characterized by an inability to think and judge. Superfluous People seriously considers the question of whether thinking and judging can (...) prevent evil. (shrink)

This book explores the dynamics of the commentary and textbook traditions in Aristotelian natural philosophy under the headings of doctrine, method, and scientific and social status. It enquires what the evolution of the Aristotelian commentary tradition can tell us about the character of natural philosophy as a pedagogical tool, as a scientific enterprise, and as a background to modern scientific thought. In a unique attempt to cut old-fashioned historiographic divisions, it brings together scholars of ancient, medieval, Renaissance and seventeenth-century philosophy. (...) The book covers a remarkably broad range of topics: it starts with the first Greek commentators and ends with Leibniz. (shrink)

This paper describes a belief understanding system which, taking an interview-text as its input, builds a conceptual representation of a respondent's belief system concerning a given object. Central to the understanding process is the identification of the connections between the object and the believer's goals. A general scheme governing the inference-processes with respect to these object-goal relationships is presented. It is suggested that the implementation of BUS could proceed from Schank's et al Integrated Partial Parsing program. The system's behavior is (...) illustrated by examining the processing of a fragment of an interview-text. Some implications for the study of belief systems are discussed. (shrink)

To adequately model mathematical arguments the analyst must be able to represent the mathematical objects under discussion and the relationships between them, as well as inferences drawn about these objects and relationships as the discourse unfolds. We introduce a framework with these properties, which has been used to analyse mathematical dialogues and expository texts. The framework can recover salient elements of discourse at, and within, the sentence level, as well as the way mathematical content connects to form larger argumentative structures. (...) We show how the framework might be used to support computational reasoning, and argue that it provides a more natural way to examine the process of proving theorems than do Lamport’s structured proofs. (shrink)

Painful pains are, paradigmatically, unpleasant and motivating. The dominant view amongst philosophers and pain scientists is that these two features are essentially related and sufficient for painfulness. In this article, I first offer scientifically informed characterizations of both unpleasantness and motivational oomph and argue against other extant accounts. I then draw on folk-characterized cases and current neurobiological and neurobehavioral evidence to argue that both dominant positions are mistaken. Unpleasantness and motivational oomph doubly dissociate and, even taken together, are insufficient for (...) painfulness. (shrink)

Though pain scientists now understand pain to be a complex experience typically composed of sensation, emotion, cognition, and motivational responses, many philosophers maintain that pain is adequately characterized by one privileged aspect of this complexity. Philosophically dominant unitary accounts of pain as a sensation or perception are here evaluated by their ability to explain actual cases—and found wanting. Further, it is argued that no forthcoming unitary characterization of pain is likely to succeed. Instead, I contend that both the motivating intuitions (...) behind unitary accounts and the wide range of pain phenomena are best accommodated by a componential view of pain that does not privilege any single component as necessary or sufficient. (shrink)

In 2010, the Dutch Scientific Council for Governmental Policy called for an explicit and adequate intervention ethics for policy on international development cooperation. Yet, as appears from a careful reading of their report, the council’s own overall commitment to a modernist worldview hinders the fruitful development of such an intervention ethics. There is, however, a strand in their thinking that draws attention to the importance of practical knowledge. We argue specifically that an intervention ethics for development cooperation in agriculture should (...) start from this practical knowledge, which points to the inherent normativity of agricultural development cooperation. That is, agricultural development cooperation is a normative practice of which the inherent normativity consists in facilitating other practices in the agricultural domain. As such, agricultural development cooperation should respect the normativity inherent in those other practices. (shrink)

Indigenous-Australian fiction offers Aboriginal and Torres Strait Islander voices the opportunity to carve out an Indigenous space within as well as without Australian identity after more than two...

The phenomenon of pain presents problems and puzzles for philosophers who want to understand its nature. Though pain might seem simple, there has been disagreement since Aristotle about whether pain is an emotion, sensation, perception, or disturbed state of the body. Despite advances in psychology, neuroscience, and medicine, pain is still poorly understood and multiple theories of pain abound. The Routledge Handbook of Philosophy of Pain is an outstanding reference source to the key topics, problems and debates in this exciting (...) and interdisciplinary subject and is the first collection of its kind. Comprising over thirty chapters by a team of international contributors the Handbook is divided into nine clear parts: Modelling pain in philosophy Modelling pain in neuroscience Modelling pain in psychology Pain in philosophy of mind Pain in epistemology Pain in philosophy of religion Pain in ethics Pain in medicine Pain in law. As well as fundamental topics in the philosophy of pain such as the nature, role, and value of pain, many other important topics are covered including the neurological pathways involved in pain processing, biopsychosocial and cognitive behavioural models of pain; chronic pain; pain and non-human animals; pain and knowledge; controlled substances for pain; pain and placebo effects; and pain and physician assisted suicide. The Routledge Handbook of Philosophy of Pain is essential reading for students and researchers in philosophy of mind, philosophy of psychology and ethics. It will also be very useful to researchers of pain from any field, especially those in psychology, medicine, and health studies. (shrink)