Ethical training in graduate programs is an important part of the professional development process. Such training has taken a position of prominence in both counseling and clinical psychology but seems to be lagging behind in the field of sport psychology. A debate exists about whether such training is necessary and, if so, how it should be provided. An important step in better understanding these issues is to identify how such training is currently taking place. This study surveyed the program directors (...) of sport psychology programs listed in the Directory of Graduate Programs in Applied Sport Psychology about the ethical training that takes place in their programs and their perceptions of the preparedness of the students in their programs. Of those contacted, 54% responded to the e-mail based survey. The results from these respondents indicated that 64.4% of programs require training in ethics and that the training was most commonly integrated into other nonethics courses. Overall, respondents did not feel as if students were completely prepared for either the ethical or legal issues that they will face in their professional careers. The importance of ethical training and suggestions for improving ethical training are discussed. (shrink)

Volume 27, Issue 5, September 2019, Page 1057-1060.

EDITORS NOTE: Typographical corrections of page proofs were accidentally left out of Dr. Beach's article, which appeared in the January issue of this volume. The omission diminishes the value of the article; and the Editor apologizes for the oversight to Dr. Beach and the readers of Metaphilosophy. A typographically correct version is given below.

EDITORS NOTE: Typographical corrections of page proofs were accidentally left out of Dr. Beach's article, which appeared in the January issue of this volume. The omission diminishes the value of the article; and the Editor apologizes for the oversight to Dr. Beach and the readers of Metaphilosophy. A typographically correct version is given below.

EDITORS NOTE: Typographical corrections of page proofs were accidentally left out of Dr. Beach's article, which appeared in the January issue of this volume. The omission diminishes the value of the article; and the Editor apologizes for the oversight to Dr. Beach and the readers of Metaphilosophy. A typographically correct version is given below.

In lieu of an abstract, here is a brief excerpt of the content:A Response to Lawrence Ferrara’s Chapter Four in R. Phelps, R. Sadoff, E. Warburton, and L. Ferrara, A Guide to Research in Music Education, 5th Edition (Lanham, Maryland: Scarecrow Press, Inc., 2005)Jack HellerIt is curious that Lawrence Ferrara disagrees with Jack Heller and Edward. J. P. O'Connor's view1 that "philosophy" is not "research," yet in the chapter headings in the book A Guide to Research in (...) Music Education, 5th Edition, Chapter 4 is labeled "Philosophical Inquiry," while other chapters are labeled "Qualitative Research," "Nonexperimental Research," "Quantitative Research," and "Historical Research" (italics added). Why not "Philosophical Research?" Maybe he, too, believes that philosophy is not research.In our Handbook Chapter2 we pointed out that research should be systematic and based on "empirical observation." To make things worse we said that research should try to provide "unbiased evidence." Ferrara ascribes to us a positivistic view that we did not make nor believe. That view, according to Ferrara is that the "key reason for their [our] dismissal of philosophical inquiry (notice inquiry not research) as a bona fide research design is the invariable criterion that they [we] assign to all research if it is indeed research: to present 'unbiased evidence.'" [End Page 89] We still believe that research should try to be as objective as possible while realizing that all observations are researcher dependent and have error. Research should strive to reduce error as much as possible.My reading of Kuhn's The Structure of Scientific Revolutions does not conflict with what was written in our Chapter. We did not claim that data are unbiased but rather that research should try to limit bias and try to interpret observations that can be supported by specific behavior.Philosophy, or more properly model building, should lead research. Assumptions that appear in a model are just that. They are assumptions. Not fact; not unbiased opinion. But these assumptions or philosophical conclusions should not be called research in music education because they do not provide any behavioral evidence as support. The deductive process used in philosophy (syllogistic reasoning, for example) should help to develop hypotheses that can be investigated by an inductive process (data collection). Philosophy is a time honored scholarly activity. We certainly do not mean to diminish its importance. All research should have a philosophical underpinning that should produce a theoretical model. This model then should be tested by research. Our Handbook Chapter takes this position. Philosophy is philosophy, not research.Ferrara paraphrases Rom Harre3 by stating thatthere are at least three realms of scientific research and theory: the first realm is marked by ordinary perception in which what is known is based on observable and empirically verifiable facts; in the second realm, perception may catch up with conception–there is a promise of technological development... through which researchers will eventually be able to 'observe' and empirically verify what they only conceived (as in philosophical inquiry) as the probable explanation; and in the third realm there are genuine theoretical acts of imagination... that will never be directly (italics added) perceived, for example, empirically observed or verified.Ferrara points out that this "positivist dictum [the Harre quote above]... is unrealistic in relation to actual (italics added) scientific research and practice."4 It is not clear to which "actual scientific research and practice" Ferrara refers. This entire view is misguided. Ferrara does not believe "the methodology of the natural sciences can appropriately be utilized in the human sciences and arts research, retaining the level of objectivity (italics added) achieved in the natural sciences." Who does Ferrara believes carries out natural science research? Are they not humans, constrained by the same problems of observation that all humans encounter? Are their observations more "objective" as Ferrara seems to believe? The natural scientist, like all other researchers, faces the issue of error in observing phenomena that all researchers face. (See the many examples of [End Page 90] this view in Jacques Barzun and Henry Graff.5 ) Neither philosophical inquiry, nor logical positivism, nor the "new realism" approach that Ferrara proposes for research is free from observational error. The role of all research is to minimize error.A quick romp through some... (shrink)

The copious literature on the work of artist Robert Smithson has made very little of the many parallels between the inventor of earthworks and the nineteenth-century author of pataphysics, despite the established fact that the artist read and made notes from Alfred Jarry’s Dr. Faustroll (1898) while working on the Spiral Jetty in 1970, which undoubtedly influenced the subsequent Broken Circle &/ Spiral Hill (1971, Emmen). Given the insightful literature reassessing Jarry’s influence on twentieth-century artists including Marcel Duchamp, John Cage (...) and Rodney Graham, a consideration of Smithson’s spiral earthworks in connection with Jarry is long overdue. In contrast to prevailing art research practices today, Smithson’s work is much more aligned with the pataphysical pursuit of ‘imaginary solutions’ that examine ‘the laws governing exceptions’ and describe ‘a universe which can be – and perhaps should be – envisaged in place of the traditional one’. Art historian Jack Burnham’s interprets Smithson’s earthworks as a ‘time-bound web of man-nature interactions … didactic exercises … [that] show a desperate need for environmental sensibility’. In this respect, the work of both Jarry and Smithson can provide a useful corrective to an overly rationalistic approach to art research, offering the field – and contemporary art in general – potentially valuable tools for forms of practice that challenge rather than adopt conventional academic models and epistemological constructs. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Response to Lawrence Ferrara’s Chapter Four in R. Phelps, R. Sadoff, E. Warburton, and L. Ferrara, A Guide to Research in Music Education, 5th Edition (Lanham, Maryland: Scarecrow Press, Inc., 2005)Jack HellerIt is curious that Lawrence Ferrara disagrees with Jack Heller and Edward. J. P. O'Connor's view1 that "philosophy" is not "research," yet in the chapter headings in the book A Guide to Research in (...) Music Education, 5th Edition, Chapter 4 is labeled "Philosophical Inquiry," while other chapters are labeled "Qualitative Research," "Nonexperimental Research," "Quantitative Research," and "Historical Research" (italics added). Why not "Philosophical Research?" Maybe he, too, believes that philosophy is not research.In our Handbook Chapter2 we pointed out that research should be systematic and based on "empirical observation." To make things worse we said that research should try to provide "unbiased evidence." Ferrara ascribes to us a positivistic view that we did not make nor believe. That view, according to Ferrara is that the "key reason for their [our] dismissal of philosophical inquiry (notice inquiry not research) as a bona fide research design is the invariable criterion that they [we] assign to all research if it is indeed research: to present 'unbiased evidence.'" [End Page 89] We still believe that research should try to be as objective as possible while realizing that all observations are researcher dependent and have error. Research should strive to reduce error as much as possible.My reading of Kuhn's The Structure of Scientific Revolutions does not conflict with what was written in our Chapter. We did not claim that data are unbiased but rather that research should try to limit bias and try to interpret observations that can be supported by specific behavior.Philosophy, or more properly model building, should lead research. Assumptions that appear in a model are just that. They are assumptions. Not fact; not unbiased opinion. But these assumptions or philosophical conclusions should not be called research in music education because they do not provide any behavioral evidence as support. The deductive process used in philosophy (syllogistic reasoning, for example) should help to develop hypotheses that can be investigated by an inductive process (data collection). Philosophy is a time honored scholarly activity. We certainly do not mean to diminish its importance. All research should have a philosophical underpinning that should produce a theoretical model. This model then should be tested by research. Our Handbook Chapter takes this position. Philosophy is philosophy, not research.Ferrara paraphrases Rom Harre3 by stating thatthere are at least three realms of scientific research and theory: the first realm is marked by ordinary perception in which what is known is based on observable and empirically verifiable facts; in the second realm, perception may catch up with conception–there is a promise of technological development... through which researchers will eventually be able to 'observe' and empirically verify what they only conceived (as in philosophical inquiry) as the probable explanation; and in the third realm there are genuine theoretical acts of imagination... that will never be directly (italics added) perceived, for example, empirically observed or verified.Ferrara points out that this "positivist dictum [the Harre quote above]... is unrealistic in relation to actual (italics added) scientific research and practice."4 It is not clear to which "actual scientific research and practice" Ferrara refers. This entire view is misguided. Ferrara does not believe "the methodology of the natural sciences can appropriately be utilized in the human sciences and arts research, retaining the level of objectivity (italics added) achieved in the natural sciences." Who does Ferrara believes carries out natural science research? Are they not humans, constrained by the same problems of observation that all humans encounter? Are their observations more "objective" as Ferrara seems to believe? The natural scientist, like all other researchers, faces the issue of error in observing phenomena that all researchers face. (See the many examples of [End Page 90] this view in Jacques Barzun and Henry Graff.5 ) Neither philosophical inquiry, nor logical positivism, nor the "new realism" approach that Ferrara proposes for research is free from observational error. The role of all research is to minimize error.A quick romp through some... (shrink)

ABSTRACT In this article, the author wishes to defend a naturalistic version of phenomenology rooted in and expropriated from William James’s radical empiricism against Max Scheler’s non-naturalistic phenomenology. By drawing from Jack Reynolds’s arguments for a minimal phenomenology, the author posits that radical empiricism is a middle way between the misguided self-sufficiency of transcendental phenomenology and the misguided self-sufficiency of ontological naturalism. The orthodox reading of Scheler as a dualist is found problematic, and in outlining four propositions characteristic of (...) Scheler’s positions, the author motivates resources from Jamesian thought to argue for the superiority of a naturalistic phenomenology. (shrink)

The Nature of God explores a perennial problem in the philosophy of religion.

As critics, a vital part of our task is to examine the ways in which language mystifies and reveals, serves and disserves human desires and aspirations. In that spirit we feel that engaging the leading Palestinian intellectual in the United States in a critical dialogue is a vital task. Although this reply takes issue with several points in Edward Said’s paper, “An Ideology of Difference” , our critique is intended as part of the struggle for increased mutual empathy. We (...) in no way wish to deny Said’s claims regarding the legitimacy of Palestinian aspirations, nor the validity of Said and other Palestinian intellectuals’ efforts to counter the destructive military, political, and ideological forces that stand in the way of the Palestinians’ achievement and self-determination. Said’s critiques of the idea that Israel is somehow above criticism, and of the elimination of the Palestinians from “Western” discourse, are both valid.2We wish to make our own perspective clear at the start. We are both Jewish nationalists. We believe that it’s a good thing to be Jewish. We believe that those of Jewish heritage who fail to explore and re-create that heritage lose something of themselves. We think that Judaism still has a role to play in the healing of the world. By making this statement, we are not claiming that our views are identical,3 nor that they are the same from day to day, nor, a fortiori, that they are identical or even similar to those of many or most other people who would define themselves in that way. This, we note, touches on one of the aspects of Said’s paper of which we are most critical: The statements that he makes at several points, which seem to reify Zionists and Zionism into one model of theory and social practice, as well as his occlusion of the fact that other options for Jewish self-renewal were obviated by genocide or Soviet repression. 2. We are hardly alone among Jewish intellectuals in concurring with this point. Compare the recent comments by the American Jewish leader Rabbi Arthur Hertzberg:In memory of the Holocaust we have been reminded by you that silence is a sin. You have spoken out against indifference and injustice. Why are you making a special exception of Israel? Do you think that our silence will help Israel? The texts that we study and restudy teach the contrary. Daniel Boyarin is associate professor of midrash at Bar-Ilan University. His articles on midrash and theory have appeared in Poetics Today and Representations, and a monograph on the subject is forthcoming this year. Jonathan Boyarin is a fellow of the Max Weinreich Center at the VIVO Institute for Jewish Research. He edited and translated, with Jack Kugelmass, From a Ruined Garden: The Memorial Books of Polish Jewry, and is currently completing an ethnography of Polish Jews in Paris. He is active in the International Jewish Peace Union. (shrink)

This paper develops an argument against causal decision theory. I formulate a principle of preference, which I call the Guaranteed Principle. I argue that the preferences of rational agents satisfy the Guaranteed Principle, that the preferences of agents who embody causal decision theory do not, and hence that causal decision theory is false.

Philosophical arguments usually are and nearly always should be abductive. Across many areas, philosophers are starting to recognize that often the best we can do in theorizing some phenomena is put forward our best overall account of it, warts and all. This is especially true in esoteric areas like logic, aesthetics, mathematics, and morality where the data to be explained is often based in our stubborn intuitions. -/- While this methodological shift is welcome, it's not without problems. Abductive arguments involve (...) significant theoretical resources which themselves can be part of what's being disputed. This means that we will sometimes find otherwise good arguments which suggest their own grounds are problematic. In particular, sometimes revising our beliefs on the basis of such an argument can undermine the very justification we used in that argument. -/- This feature, which I'll call self-effacingness, occurs most dramatically in arguments against our standing views on the esoteric subject matters mentioned above: logic, mathematics, aesthetics, and morality. This is because these subject matters all play a role in how we reason abductively. This isn't an idle fact; we can resist some challenges to our standing beliefs about these subject matters exactly because the challenges are self-effacing. The self-effacing character of certain arguments is thus both a benefit and limitation of the abductive turn and deserves serious attention. I aim to give it the attention it deserves. (shrink)

Domestic violence and abuse (DVA) are at last coming to be recognised as serious global public health problems. Nevertheless, many women with personal histories of DVA decline to disclose them to healthcare practitioners. In the health sciences, recent empirical work has identified many factors that impede DVA disclosure, known as barriers to disclosure. Drawing on recent work in social epistemology on testimonial silencing, we might wonder why so many people withhold their testimony and whether there is some kind of epistemic (...) injustice afoot here. In this paper, I offer some philosophical reflections on DVA disclosure in clinical contexts and the associated barriers to disclosure. I argue that women with personal histories of DVA are vulnerable to a certain form of testimonial injustice in clinical contexts, namely, testimonial smothering, and that this may help to explain why they withhold that testimony. It is my contention that this can help explain the low rates of DVA disclosure by patients to healthcare practitioners. (shrink)

Outside of philosophy, ‘intuition’ means something like ‘knowing without knowing how you know’. Intuition in this broad sense is an important epistemological category. I distinguish intuition from perception and perception from perceptual experience, in order to discuss the distinctive psychological and epistemological status of evaluative property attributions. Although it is doubtful that we perceptually experience many evaluative properties and also somewhat unlikely that we perceive many evaluative properties, it is highly plausible that we intuit many instances of evaluative properties as (...) such. The resulting epistemological status of evaluative property attributions is very much like it would be if we literally perceived such properties. (shrink)

This book offers solutions to two persistent and I believe closely related problems in epistemology. The first problem is that of drawing a principled distinction between perception and inference: what is the difference between seeing that something is the case and merely believing it on the basis of what we do see? The second problem is that of specifying which beliefs are epistemologically basic (i.e., directly, or noninferentially, justified) and which are not. I argue that what makes a belief a (...) perceptual belief, or a basic belief, is not any introspectible feature of the belief but rather the nature of the cognitive system, or "module", that is causally responsible for the belief. Thus, even zombies, who in the philosophical literature lack conscious experiences altogether, can have basic, justified, perceptual beliefs. -/- The theories of perceptual and basic beliefs developed in the monograph are embedded in a larger reliabilist epistemology. I use this theory of basic beliefs to develop a detailed reliabilist theory: Inferentialist Reliabilism, which offers a reliabilist theory of inferential justification and which solves some longstanding problems for other reliabilist views by demanding inferential support for some—but not all—beliefs. The book is an instance of a thoroughgoingly naturalistic approach to epistemology. Many of my arguments have an empirical basis, and the view that I endorse reserves a central role for the cognitive sciences—in particular, cognitive neuroscience—in filling in the details of an applied epistemological theory. (shrink)

This paper develops a form of moral actualism that can explain the procreative asymmetry. Along the way, it defends and explains the attractive asymmetry: the claim that although an impermissible option can be self-conditionally permissible, a permissible option cannot be self-conditionally impermissible.

This paper is concerned with the senses in which paintings do and do not depict various temporal phenomena, such as motion, stasis and duration. I begin by explaining the popular – though not uncontroversial – assumption that depiction, as a pictorial form of representation, is a matter of an experiential resemblance between the pictorial representation and that which it is a depiction of. Given this assumption, I illustrate a tension between two plausible claims: that paintings do not depict motion in (...) the sense that video recordings do, and that paintings do not merely depict objects but may depict those objects as engaged in various activities, such as moving. To resolve the tension, I demonstrate that we need to recognise an ambiguity in talk of the appearance of motion, and distinguish between the depiction of motion and the depiction of an object as an object that is moving. Armed with this distinction, I argue that there is an important sense in which paintings depict neither motion, duration, nor – perhaps more controversially – stasis. (shrink)

Introspective evidence is still treated with great suspicion in cognitive science. This work is designed to encourage cognitive scientists to take more account of the subject's unique perspective.

François Lamy, a Benedictine monk and Cartesian philosopher whose extensive relations with Arnauld, Bossuet, Fénélon, and Malebranche put him into contact with the intellectual elite of late-seventeenth-century France, authored the very first detailed and explicit refutation of Spinoza’s Ethics in French, Le nouvel athéisme renversé. Regrettably overlooked in the secondary literature on Spinoza, Lamy is an interesting figure in his own right, and his anti-Spinozist work sheds important light on Cartesian assumptions that inform the earliest phase of Spinoza’s critical reception (...) in the seventeenth-century. I begin by presenting Lamy’s life and the contentious state of Spinoza’s French reception in the 1680 and 1690s. I then discuss a central argument in Lamy’s refutation, namely the Cartesian objection that Spinoza’s account of the conceptual independence of attributes is incompatible with the theory of substance monism. Contrasting Lamy’s objection with questions put to Spinoza by de Vries and Tschirnhaus, I maintain that by exhibiting the direction Spinoza’s views on substance and attribute took in maturing we may accurately assess the strength of Spinoza’s position vis-à-vis his Cartesian objector, and I argue that, in fact, Spinoza’s mature account of God as an expressive ens realissimum is not vulnerable to Lamy’s criticism. In conclusion, I turn to Lamy’s objection that Spinoza’s philosophy is question-begging in view of Spinoza’s account of God, and I exhibit what this point of criticism tells us about the intentions of the first French Cartesian rebuttal of the Ethics. (shrink)

Emotion, Social Theory, and Social Structure takes sociology in a new direction. It examines key aspects of social structure by using a fresh understanding of emotions categories. Through that synthesis emerge new perspectives on rationality, class structure, social action, conformity, basic rights, and social change. As well as giving an innovative view of social processes, J. M. Barbalet's study also reveals unappreciated aspects of emotions by considering fear, resentment, vengefulness, shame, and confidence in the context of social structure. While much (...) has been written on the social consequences of excessive or pathological emotions, this book demonstrates the centrality of emotions to routine operations of social interaction. Dr Barbalet also re-evaluates the nature of social theory, for once the importance of emotions to social processes becomes clear, the intellectual constitution of sociology, and therefore its history, must be rethought. (shrink)

A theory of customary international law -- Case studies -- A theory of international agreements -- Human rights -- International trade -- A theory of international rhetoric -- International law and moral obligation -- Liberal democracy and cosmopolitan duty.

The history of the Frankfurt School cannot be fully told without examining the relationships of Critical Theorists to their Jewish family backgrounds. Jewish matters had significant effects on key figures in the Frankfurt School, including Max Horkheimer, Theodor W. Adorno, Erich Fromm, Leo Lowenthal and Herbert Marcuse. At some points, their Jewish family backgrounds clarify their life paths; at others, these backgrounds help to explain why the leaders of the School stressed the significance of antisemitism. In the post-Second World War (...) era, the differing relationships of Critical Theorists to their Jewish origins illuminate their distinctive stances toward Israel. This book investigates how the Jewish backgrounds of major Critical Theorists, and the ways in which they related to their origins, impacted upon their work, the history of the Frankfurt School, and differences that emerged among them over time. (shrink)

This paper proposes that we should think of epistemic agents as having, as one of their intellectual activities, a gatekeeping task: To decide in light of various criteria which ideas they should consider and which not to consider. When this task is performed with excellence, it is conducive to the acquisition of epistemic goods such as truth and knowledge, and the reduction of falsehoods. Accordingly, it is a worthy contender for being an intellectual virtue. Although gatekeeping may strike one simply (...) as the virtue of open- mindedness, I argue that it is not; gatekeeping does not favor a characteristic disposition to be willing to consider novel or opposing ideas. In fact, being told that an agent is excellent at gatekeeping reveals nothing about how frequently she considers or refuses to consider ideas. This paper will introduce and motivate the notion of gatekeeping, and offer some preliminary arguments in support of its candidacy as an intellectual virtue. (shrink)