In the third of his Logical Investigations, Husserl draws an important distinction between two kinds of parts: the dependent parts like the redness of a visual datum or the squareness of a given picture, and the independent parts like the head of a horse or a brick in a wall. On his view, the distinction is to be understood in terms of a more fundamental notion, the notion of foundation. This paper is an attempt at clarifying that notion. Such attempts (...) have already been undertaken by Peter Simons and Kit Fine, and the paper also contains elements of comparison of our three sets of views. (shrink)

The rise of neurotechnologies, especially in combination with artificial intelligence (AI)-based methods for brain data analytics, has given rise to concerns around the protection of mental privacy, mental integrity and cognitive liberty – often framed as “neurorights” in ethical, legal, and policy discussions. Several states are now looking at including neurorights into their constitutional legal frameworks, and international institutions and organizations, such as UNESCO and the Council of Europe, are taking an active interest in developing international policy and governance guidelines (...) on this issue. However, in many discussions of neurorights the philosophical assumptions, ethical frames of reference and legal interpretation are either not made explicit or conflict with each other. The aim of this multidisciplinary work is to provide conceptual, ethical, and legal foundations that allow for facilitating a common minimalist conceptual understanding of mental privacy, mental integrity, and cognitive liberty to facilitate scholarly, legal, and policy discussions. (shrink)

The increasing availability of brain data within and outside the biomedical field, combined with the application of artificial intelligence (AI) to brain data analysis, poses a challenge for ethics and governance. We identify distinctive ethical implications of brain data acquisition and processing, and outline a multi-level governance framework. This framework is aimed at maximizing the benefits of facilitated brain data collection and further processing for science and medicine whilst minimizing risks and preventing harmful use. The framework consists of four primary (...) areas of regulatory intervention: binding regulation, ethics and soft law, responsible innovation, and human rights. (shrink)

Tribute to Jean-Yves Jaffray by the French Group of Decision Theory.

We argue, in the spirit of some of Jean-Yves Jaffray’s work, that explicitly incorporating the information, however imprecise, available to the decision maker is relevant, feasible, and fruitful. In particular, we show that it can lead us to know whether the decision maker has wrong beliefs and whether it matters or not, that it makes it possible to better model and analyze how the decision maker takes into account new information, even when this information is not an event and finally (...) that it is crucial when attempting to identify and measure the decision maker’s attitude toward imprecise information. (shrink)

This volume features essays about and by Paul Benacerraf, whose ideas have circulated in the philosophical community since the early nineteen sixties, shaping key areas in the philosophy of mathematics, the philosophy of language, the philosophy of logic, and epistemology. The book started as a worskhop held in Paris at the Collège de France in May 2012 with the participation of Paul Benacerraf. The introduction addresses the methodological point of the legitimate use of so-called “Princess Margaret Premises” in drawing philosophical (...) conclusions from Gödel’s first incompleteness theorem. The book is then divided into three sections. The first is devoted to an assessment of the improved version of the original dilemma of “Mathematical Truth” due to Hartry Field: the challenge to the platonist is now to explain the reliability of our mathematical beliefs given the very subject matter of mathematics, either pure or applied. The second addresses the issue of the ontological status of numbers: Frege’s logicism, fictionalism, structuralism, and Bourbaki’s theory of structures are called up for an appraisal of Benacerraf’s negative conclusions of “What Numbers Could Not Be.” The third is devoted to supertasks and bears witness to the unique standing of Benacerraf’s first publication: “Tasks, Super-Tasks, and Modern Eleatics” in debates on Zeno’s paradox and associated paradoxes, infinitary mathematics, and constructivism and finitism in the philosophy of mathematics. Two yet unpublished essays by Benacerraf have been included in the volume: an early version of “Mathematical Truth” from 1968 and an essay on “What Numbers Could Not Be” from the mid 1970’s. A complete chronological bibliography of Benacerraf’s work to 2016 is provided.Essays by Jody Azzouni, Paul Benacerraf, Justin Clarke-Doane, Sébastien Gandon, Brice Halimi, Jon Pérez Laraudogoitia, Mary Leng, Antonio Leòn-Sànchez and Ana Leòn-Mejía, Marco Panza, Fabrice Pataut, Philippe de Rouilhan, Andrea Sereni, and Stewart Shapiro. (shrink)

L’œuvre de Villiers de l’Isle-Adam se signale par l’ambivalence qu’elle entretient par rapport à la science. Une certaine fascination pour la démarche scientifique et ses applications techniques va en effet de pair avec des exigences métaphysiques, d’inspiration philosophique et occultiste, qui en limitent la portée, voire en contredisent les valeurs. Le propos de l’article est donc double. Il s’agit d’abord d’évaluer le statut même de l’entreprise scientifique, en tant qu’il fait l’objet, dans les récits de Villiers, d’une appréciation contrastée. Il (...) faut ensuite saisir comment, dans L’Eve future en particulier, les enjeux de la fabrication d’une « Andréide » débordent largement ceux d’une évocation sans distance des possibilités matérielles de l’intelligence technicienne pour concerner non seulement la fonction idéalisante de l’artifice, mais encore les pouvoirs occultes de l’« esprit ». (shrink)

Rahel Jaeggi’s Critique of Forms of Life represents a welcome new development in critical social thought. It aims to overcome the ‘liberal abstinence’, which forbids criticizing the ethical fabric of social life, and proposes to connect normative evaluation with a serious social-ontological model of ‘forms of life’. In this article we argue, however, that Jaeggi’s ontological characterization of the concept of form of life is problematic in ways that introduce a number of adverse consequences for social critique. In section 1, (...) we lay out the main components of Jaeggi’s account. In section 2, we present four interconnected problems that beset Jaeggi’s substantializing conception of forms of life. In section 3, we present an alternative construal of the idea of forms of life, one which does not utilize the concept for grasping substantial unities, but rather focuses on the ‘forms’ that specifically human life takes, and which grasps social practices as concrete collaborative activities involving expectations of recognition. We thereby bring together the recognition-theoretical strand of critical social thought with Jaeggi’s welcome new gambit. In section 4 we briefly put forth three mutually complementary ways to conceive of recognitive expectations immanent in social life understood as a collaborative endeavor. (shrink)

In this article, we present, assess and give reasons to reject the popular claim that shame is essentially social. We start by presenting several theses which the social claim has motivated in the philosophical literature. All of them, in their own way, regard shame as displaying a structure in which "others" play an essential role. We argue that while all these theses are true of some important families of shame episodes, none of them generalize so as to motivate the conclusion (...) that shame is an essentially social emotion. We consider each thesis in turn, explaining in the process their connections with one another as well as the constraints on a theory of shame they help uncover. Finally, we show how a non-social picture of shame is not only capable of meeting these constraints, but has the further virtue of shedding light on those situations in which others seem to play no role in why we feel shame. (shrink)

This paper explores substantive accounts of emotional phenomenology so as to see whether it sheds light on key features of emotions. To this end, we focus on four features that can be introduced by way of an example. Say Sam is angry at Maria’s nasty remark. The first feature relates to the fact that anger is a negative emotion, by contrast with positive emotions such as joy and admiration (valence). The second feature is how anger differs from other emotions such (...) as sadness, fear and joy (individuation). The third concerns the objects of anger and the sense in which anger discloses the significance of Maria’s remark to Sam (intentionality). Finally, there is anger’s relation to behaviour (motivation). Does focussing on emotional phenomenology encourage specific accounts of these features? We shall see that there are reasons to think it does. Still, are these reasons of sufficient import to dispel the scepticism of those who think that nothing of consequence plays out at the personal level of emotional experience? Given the role of emotional experience in our evaluative practices, we shall conclude that they are. Our discussion is structured as follows: section 1 focuses on feeling approaches to phenomenology, section 2 on componential approaches, section 3 on perceptual approaches and section 4 on attitudinal approaches. Section 5 concludes with some observations regarding the significance of emotional phenomenology. (shrink)

In this paper, we clarify what proponents of the Growing Block Theory (GBT) should and what they should not say, and what they consistently can say. Once all the central tenets of the view are on the table, we address both David Braddon-Mitchell’s and Trenton Merricks’ recent eulogies for GBT, based on what is representative of a certain type of argument meant to show that GBT is internally incoherent. We argue that this type of argument proceeds from a mistaken assumption (...) about GBT’s core, viz. that GBT works with an untensed notion of what, in the metaphysically most fundamental sense, there is. We conclude that this type of argument accordingly misfires and that for all we know, we might be living on the brink of reality. (shrink)

It is not the purpose of this article to evaluate the techno-scientific claims of the transhumanists. Instead, I question seriously the nature of the ethics and morals they claim can, or soon will, be manipulated artificially. I argue that while the possibility to manipulate human behavior via emotional processes exists, the question still remains concerning the content of morality. In other words, neural moral enhancement does not capture the fullness of human moral psychology, which includes moral capacity and moral content. (...) In this article, I revisit the debate between Hume and Kant concerning the role of emotions and reason in moral philosophy. I do so with reference to the work of philosopher Alasdair McIntyre. His moral philosophy has long stood as an essential text in virtue ethics, which constitutes the basis for my critique of the promise to engineer virtues (what I call “neural moral enhancement”). First, I outline three specific shifts that occurred in the history of Western moral philosophy in order to contextualize current debates on the nature of morality/moral agency. Second, I summarize MacIntyre's critique of contemporary moral philosophy and show its relevance to an assessment of neural moral enhancement. Finally I argue that moral neuroenhancement is a one-dimensional conceptualization of moral agency that does not reflect the fullness of human moral psychology. It envisions a world in which individual moral capacities will be enhanced and controlled but says nothing about the nature of the morality. (shrink)

I introduce a proof system for the logic of relative fundamentality, as well as a natural semantics with respect to which the system is both sound and complete. I then “modalise” the logic, and finally I discuss the properties of grounding given a suggested account of this notion in terms of necessity and relative fundamentality.

Psychologists have emphasized children's acquisition of information through firsthand observation. However, many beliefs are acquired from others' testimony. In two experiments, most 4yearolds displayed sceptical trust in testimony. Having heard informants' accurate or inaccurate testimony, they anticipated that informants would continue to display such differential accuracy and they trusted the hitherto reliable informant. Yet they ignored the testimony of the reliable informant if it conflicted with what they themselves had seen. By contrast, threeyearolds were less selective in trusting a reliable (...) informant. Thus, young children check testimony against their own experience and increasingly recognise that some informants are more trustworthy than others. (shrink)

Philosophers agree that an important part of our knowledge is acquired via testimony. One of the main objectives of social epistemology is therefore to specify the conditions under which a hearer is justified in accepting a proposition stated by a source. Non-reductionists, who think that testimony could be considered as an a priori source of knowledge, as well as reductionists, who think that another type of justification has to be added to testimony, share a common conception about children development. Non-reductionists (...) believe that infants and children are fundamentally gullible and their gullibility could be seen as an example for justifying testimony, while reductionists believe that this gullibility is merely an exception that should be taken into account. The objective of this paper is to review contemporary literature in developmental psychology providing empirical grounds likely to clarify this philosophical debate. What emerges from current research is a more elaborated vision of children’s attitude toward testimony. Even at a very young age, children do not blindly swallow information coming from testimony; doubtful or contradictory information is automatically screened by their cognitive system. Even if they are unable to give positive reasons for the acceptance of a given testimony, young children are not gullible. Such empirical findings tend to call into question the radical opposition between reductionism and non-reductionism. (shrink)

The aim of this paper is to shed light on and develop what I call a phenomenological conception of experiential justification. According to this phenomenological conception, certain experiences gain their justificatory force from their distinctive phenomenology. Such an approach closely connects epistemology and philosophy of mind and has recently been proposed by several authors, most notably by Elijah Chudnoff, Ole Koksvik, and James Pryor. At the present time, however, there is no work that contrasts these different versions of PCEJ. This (...) paper not only bridges this gap, but also reveals problems in current versions of PCEJ. Consequently, I argue for a new version of PCEJ that focuses on what is given within experience and not on how what is given pushes me towards believing something. (shrink)

Humans massively depend on communication with others, but this leaves them open to the risk of being accidentally or intentionally misinformed. To ensure that, despite this risk, communication remains advantageous, humans have, we claim, a suite of cognitive mechanisms for epistemic vigilance. Here we outline this claim and consider some of the ways in which epistemic vigilance works in mental and social life by surveying issues, research and theories in different domains of philosophy, linguistics, cognitive psychology and the social sciences.

In this chapter, I discuss the distinction between essential and accidental properties from a contemporary perspective. I first distinguish between the modal notion and the Aristotelian notion of essence. I present various ways of cashing out the modal notion, and then I turn to the Aristotelian notion, which has been at the centre of metaphysical enquiry over the past thirty years or so. I present and discuss simple modal accounts of that notion, then sophisticated accounts and finally non-modal accounts. In (...) the very last part of the chapter, I briefly go through various topics: individual essences; the question of what is essential to what; the use of essence in the characterisation of other notions; so-called generic essence and other generalizations of the standard, objectual notion of essence; and finally, scepticism and anti-realism about essence. (shrink)

Cet ouvrage constitue un contraste épistémologique entre différentes reconstructions rationnelles et pose le problème des fondements de la rationalité scientifique. A partir de la pensée du philosophe des mathématiques et des sciences hongrois Imré Lakatos, il vise à démontrer que la science est formulée par des principes rationnels et logiques. La vérifiabilité selon le Cercle de Vienne et la falifabilité d'après Popper en constituent des exemples typiquement justifiables pour distinguer la science de la pseudoscience et rejeter les croyances envisagées par (...) l'épistémologie de la découverte soutenue par Thomas Kuhn et Polanyi. La critique interprétative que Lakatos construit contre le poppérisme et/ou le falsificationnisme amplifie méthodologiquement le sens de la rationalité, en ce sens que Lakatos en arrive systématiquement à implémenter l'intelligence de falsifier le falsificationnisme poppérien. La compréhension d'une telle épistémologie de l'interprétation amène à constater que la structuration " méthodologique a des programmes de recherche est composée des voies heuristiques à éviter et à suivre. Ainsi, l'heuristique négative caractérisant le noyau dur du programme en constitue une réduction et fermeture méthodologique, tandis que le glacis protecteur et l'heuristique positive ouvrent et amplifient la recherche scientifique. Aussi, une étude historiographique des programmes est ici envisagée comme l'attestation de la jointure épistémologique de l'histoire et de la philosophie des sciences. (shrink)

The aim of this paper is twofold. The first is an interpretative one as I wish to provide a detailed account of Husserl’s conception of experiential justification. Here Ideas I and Introduction to Logic and Theory of Knowledge: Lectures 1906/07 will be my main resources. My second aim is to demonstrate the currency and relevance of Husserl’s conception. This means two things: Firstly, I will show that in current debates in analytic epistemology there is a movement sharing with Husserl the (...) basic idea that certain experiences gain their justificatory force simply from their distinctive phenomenal character. Secondly, I shall reveal the benefits of Husserl’s specific version of this view. Thus, one of my aims is to show that debates in current analytic epistemology could profit from adopting certain Husserlian elements. More precisely, I will defend Husserl’s claim that perceptual experiences are justifiers due to their self-giving phenomenal character as opposed to the currently popular view that it is the phenomenology of pushiness that makes them justifiers. To put it differently, what matters is what is originally given within experience and not how you feel about what is given. (shrink)

In his influential paper “Grasping the Third Realm,” John Bengson raises the question of how we can non-accidentally grasp abstract facts. What distinguishes successful intuition from hallucinatory intuition? Bengson answers his “non-accidental relation question” by arguing for a constitutive relationship: The intuited object is a literal constituent of the respective intuition. Now, the problem my contribution centers around is that Bengson’s answer cannot be the end of the story. This is because, as Bar Luzon and Preston Werner have recently pointed (...) out, this answer leads to the follow-up question of why certain intuitional experiences are constituted by the facts, but others are not. My objective is to answer this question by specifying precisely what is epistemically defective about intellectual hallucinations. My result is that, in stark contrast to perception, intellectual hallucinations are epistemically defective in the sense that something is overlooked. In successful intuition, by contrast, all relevant possibilities/scenarios are considered/imagined. This has crucial epistemological implications. In particular, I argue that intuitions exhibiting a certain phenomenology cannot fail to successfully grasp abstract facts. I call this the non-accidental correctness thesis, which constitutes the main thesis of this paper. (shrink)

Solar radiation management (SRM) may help to reduce the negative outcomes of climate change by minimising or reversing global warming. However, many express the worry that SRM may pose a moral hazard, i.e., that information about SRM may lead to a reduction in climate change mitigation efforts. In this paper, we report a large-scale preregistered, money-incentivised, online experiment with a representative US sample (N = 2284). We compare actual behaviour (donations to climate change charities and clicks on climate change petition (...) links) as well as stated preferences (support for a carbon tax and self-reported intentions to reduce emissions) between participants who receive information about SRM with two control groups (a salience control that includes information about climate change generally and a content control that includes information about a different topic). Behavioural choices are made with an earned real-money endowment, and stated preference responses are incentivised via the Bayesian Truth Serum. We fail to find a significant impact of receiving information about SRM and, based on equivalence tests, we provide evidence in favour of the absence of a meaningfully large effect. Our results thus provide evidence for the claim that there is no detectable moral hazard with respect to SRM. [Open access]. (shrink)

I compare the semantic approach to the logic of worldly grounding put forward in my “Grounding and Truth-Functions” (2010) with the approach developed by Fine in “Guide to Ground” (2012a) and “The Pure Logic of Ground” (2012b). I argue that both are defective in some respects, and offer an alternative approach in the same spirit but based on a new semantic framework, which combines the best aspects of the frameworks within which the previous approaches were developed.

In current debates, many philosophers of science have sympathies for the project of introducing a new approach to the scientific realism debate that forges a middle way between traditional forms of scientific realism and anti-realism. One promising approach is perspectivism. Although different proponents of perspectivism differ in their respective characterizations of perspectivism, the common idea is that scientific knowledge is necessarily partial and incomplete. Perspectivism is a new position in current debates but it does have its forerunners. Figures that are (...) typically mentioned in this context include Dewey, Feyerabend, Leibniz, Kant, Kuhn, and Putnam. Interestingly, to my knowledge, there exists no work that discusses similarities to the phenomenological tradition. This is surprising because here one can find systematically similar ideas and even a very similar terminology. It is startling because early modern physics was noticeably influenced by phenomenological ideas. And it is unfortunate because the analysis of perspectival approaches in the phenomenological tradition can help us to achieve a more nuanced understanding of different forms of perspectivism. The main objective of this paper is to show that in the phenomenological tradition one finds a well-elaborated philosophy of science that shares important similarities with current versions of perspectivism. Engaging with the phenomenological tradition is also of systematic value since it helps us to gain a better understanding of the distinctive claims of perspectivism and to distinguish various grades of perspectivism. (shrink)

This monograph is a detailed study, and systematic defence, of the Growing Block Theory of time (GBT), first conceived by C.D. Broad. The book offers a coherent, logically perspicuous and ideologically lean formulation of GBT, defends it against the most notorious objections to be found in the extant philosophical literature, and shows how it can be derived from a more general theory, consistent with relativistic spacetime, on the pre-relativistic assumption of an absolute and total temporal order. -/- The authors devise (...) axiomatizations of GBT and its competitors which, against the backdrop of a shared quantified tense logic, significantly improves the prospects of their comparative assessment. Importantly, neither of these axiomatizations involves commitment to properties of presentness, pastness or futurity. The authors proceed to address, and defuse, a number of objections that have been marshaled against GBT, including the so-called epistemic objection according to which the theory invites skepticism about our temporal location. The challenge posed by relativistic physics is met head-on, by replacing claims about temporal variation by claims about variation across spacetime. -/- The book aims to achieve the greatest possible rigor. The background logic is set out in detail, as are the principles governing the notions of precedence and temporal location. The authors likewise devise a novel spacetime logic suited for the articulation, and comparative assessment, of relativistic theories of time. The book comes with three technical appendices which include soundness and completeness proofs for the systems corresponding to GBT and its competitors, in both their pre-relativistic and relativistic forms. -/- The book is primarily directed at researchers and graduate students working on the philosophy of time or temporal logic, but is of interest to metaphysicians and philosophical logicians more generally. (shrink)

Des premiers rites baptismaux à la confession moderne, les références au christianisme sont constantes dans l'œuvre de Michel Foucault. Cette constance s'inscrit dans un questionnement philosophique plus large sur notre actualité : comprendre le rapport que nous avons aujourd'hui à nous-mêmes demande de s'interroger sur les actes de vérité que l'Occident a instaurés depuis les premiers siècles chrétiens. Que faut-il dire et manifester de soi pour être transformé dans son être, pardonné, sauvé, jugé ou guéri)? Ce livre propose une étude (...) critique de l'ensemble des lectures chrétiennes de Foucault, avec une attention particulière portée au cours Du gouvernement des vivants. Ni chronologique ni thématique, le parcours suivi espère retrouver la logique d'un travail à la fois philosophique et historique : quand et comment le christianisme a-t-il été constitué par Foucault en objet de recherche, avec quelles pratiques de lecture et quelles conséquences sur l'interprétation)? (shrink)

Quelle politique peut-on faire quand on est un idiot? Loin d'être saugrenue, c'est bien la question qu'on est conduit à se poser inévitablement en lisant l'oeuvre de Gilles Deleuze. L'"idiot" joue, en effet, un rôle incontournable et essentiel dans la philosophie de Deleuze. Il est le personnage conceptuel qui fait tenir cette philosophie dans sa consistance propre. Il se situe à la charnière de l'image de la pensée que le philosophe invoque et suppose plus ou moins implicitement et de la (...) création de concepts qu'il produit explicitement. Aussi, faire de la philosophie, tout comme agir et penser politiquement, c'est toujours une manière de faire l'idiot. Les conséquences de cette approche sont capitales, du fait des questions posées à la réflexion politique classique centrée sur le Droit et l'Etat, du fait aussi des problématiques qui se voient invalidées dans ce champ. La place qui revient au contrôle et au bio-pouvoir, aux zones d'indétermination et aux espaces lisses, permet de prendre une saine distance vis-à-vis de la politique "majoritaire" et de faire apparaître, comme déjà de vieux clichés, bon nombre de thèmes et de concepts revendiqués par les organisations alternatives, mondialistes et subversives récentes. C'est une tout autre idée de la politique, centrée sur les devenirs, que nous invite à méditer la politique deleuzienne de l'idiot. Elle nous ouvre à d'autres espérances, nouvelles, en lien avec un "peuple absent" qui naîtrait avec chaque devenir. (shrink)

English summary: Ruyer argued that metaphysics spanned the spaces or gaps of knowledge that escaped from scientific teaching. Attentive to the latest scientific advancements, Ruyer produced a monism that placed a finalism attached to existing forms at the center of the universe, creating an original philosophical theology. After a brief biography, this book presents Ruyers work and thought, his principal texts in which he emerges as one of the most important thinkers of the twentieth century. French description: Il y deux (...) manieres de se convaincre qu'on peut retirer une connaissance profonde de l'etude des sciences de la nature. Ou l'on croit que les sciences decrivent avec exactitude l'univers (et l'homme lui-meme). Ou l'on tient avec Ruyer qu'en suivant mot a mot, et pas a pas, les enseignements des sciences, on enjambe des espaces de connaissance qui leur echappent et qui sont l'objet de la metaphysique. Attentif aux dernieres avancees du savoir, Ruyer decouvre la possibilite de retourner le materialisme et de produire un monisme qui place au centre de l'univers, non plus la matiere, mais le finalisme attache aux formes existantes. Cette metaphysique qui est exposee notamment dans le Neo-finalisme, rejette le dualisme, se passe du sujet cartesien et aboutit a une theologie originale. Apres une breve biographie de Ruyer, le present ouvrage etudie les constantes et les evolutions de sa pensee, puis analyse ses oeuvres principales, ou l'on reconnaitra sans peine un des penseurs majeurs du XXe siecle. (shrink)

La fin du marxisme en tant qu'"horizon de notre temps" a ouvert une période souvent appelée "post-moderne". Elle couvre approximativement les années 1970 à 2000 et se caractérise par la déconstruction. On observe ensuite un attrait renouvelé de la synthèse, pour diverses raisons : l'expérience totalitaire n'est plus aussi centrale, pour les nouvelles générations ; la multiplication des approches et la déconstruction généralisée a aussi fait perdre le sens global de notre époque, débouchant sur ce que certains auteurs appellent le (...) parcellitarisme ; l'émergence des anciens pays en développement sur la scène internationale apporte un regard neuf et partiellement extérieur à l'Occident, mettant en lumière ce que cette zone culturelle a de particulier et mettant à mal l'universalisme revendiqué. Cet ouvrage entend contribuer à l'effort et tenter un bilan synthétique et dialectique de la question de l'émancipation, à l'époque de la mondialisation et de la crise écologique. Il procède en trois étapes : un bilan du libéralisme, dans sa critique du conservatisme (thèse) ; un bilan des marxismes et post-marxismes, dans leur critique du libéralisme (antithèse) ; et une troisième partie de synthèse, se situant dans le prolongement théorique d'un ouvrage précédent sur l'écologisme, où l'auteur propose de réarticuler des concepts tels qu'autorité, religion, politique, science, culture et sacré, afin d'éclairer d'un jour nouveau la question de l'émancipation. La conclusion rejoint Gramsci et d'autres pour qui l'émancipation réside dans le fait d'agir en vérité. Cette affirmation apparemment simple se fonde sur un concept cosmologique de vérité élaboré principalement sur la base des travaux de Laclau, Sartre et de Whitehead. Il ouvre des pistes pour penser l'articulation de l'un et du multiple, dans une perspective résolument non relativiste."--Page 4 of cover. (shrink)

Recent metaphysics has turned its focus to two notions that are—as well as having a common Aristotelian pedigree—widely thought to be intimately related: grounding and essence. Yet how, exactly, the two are related remains opaque. We develop a unified and uniform account of grounding and essence, one which understands them both in terms of a generalized notion of identity examined in recent work by Fabrice Correia, Cian Dorr, Agustín Rayo, and others. We argue that the account comports with antecedently (...) plausible principles governing grounding, essence, and identity taken individually, and illuminates how the three interact. We also argue that the account compares favorably to an alternative unification of grounding and essence recently proposed by Kit Fine. (shrink)

According to the fitting attitude (FA) analysis of value concepts, to conceive of an object as having a given value is to conceive of it as being such that a certain evaluative attitude taken towards it would be fitting. Among the challenges that this analysis has to face, two are especially pressing. The first is a psychological challenge: the FA analysis must call upon attitudes that shed light on our value concepts while not presupposing the mastery of these concepts. The (...) second challenge is normative: the FA analysis must account for the fittingness of the relevant attitudes in terms of a kind of normativity intimately related to these attitudes, but again without presupposing the mastery of the relevant value concepts. In this paper, we show that real progress is possible if we pay close attention to the nature of the attitudes recruited by the analysis. More specifically, we claim that an FA analysis that appeals to emotions conceived as evaluative attitudes — as opposed to, for instance, evaluative judgements or evaluative perceptions — has the best prospects of meeting the two challenges and of putting the FA analysis on a strong footing. (shrink)

Animal research suggests that central serotonergic neurons are involved in behavioral suppression, particularly anxiety-related inhibition. The hypothesis linking decreased serotonin transmission to reduced anxiety as the mechanism in the anxiolytic activity of benzodiazepines conflicts with most clinical observations. Serotonin antagonists show no marked capacity to alleviate anxiety. On the other hand, clinical signs of reduced serotonergic transmission (low 5-HIAA levels in the cerebrospinal fluid) are frequently associated with aggressiveness, suicide attempts, and increased anxiety. The target article attempts to reconcile such (...) human and animal findings by investigating whether anxiety reduction or increased impulsivity is more Likely to account for animal behavioral changes associated with decreased serotonergic transmission. The effects of manipulating central serotonin in experimental anxiety paradigms in animals (punishment, extinction, novelty) are reviewed and compared with the effects of antianxiety drugs. Anxiety seems neither necessary nor sufficient to induce control by serotonergic neurons on behavior. Further evidence suggests that behavioral effects of anxiolytics thought to be mediated by decreases in anxiety are not caused by the ability of these drugs to reduce serotonin transmission. Blockade of serotonin transmission, especially at the level of the substantia nigra, results in a shift of behavior toward facilitation of responding. This behavioral shift is particularly marked when there is competition between acting and restraining response tendencies and when obstacles prevent the immediate attainment of an anticipated reward. It is proposed that serotonergic neurons are involved not only in behavioral arousal but also in enabling the organism to arrange or tolerate delay before acting. Decreases in serotonin transmission seem to be associated with the increased performance of behaviors that are usually suppressed, though not necessarily because of the alleviation of anxiety, which might contribute to the suppression. (shrink)

This chapter contains section titled: I The Extended Auction II Working in the Peep Show, Flirting in the Square III Insurance Behind a Veil of Ignorance IV Dworkin's Hybrid Scheme V Four Objections to Dworkin VI Ackerman Generalized VII Not Enough Redistribution? VIII Too Much Redistribution? Acknowledgement.

It is often claimed that emotions are linked to formal objects. But what are formal objects? What roles do they play? According to some philosophers, formal objects are axiological properties which individuate emotions, make them intelligible and give their correctness conditions. In this paper, I evaluate these claims in order to answer the above questions. I first give reasons to doubt the thesis that formal objects individuate emotions. Second, I distinguish different ways in which emotions are intelligible and argue that (...) philosophers are wrong in claiming that emotions only make sense when they are based on prior sources of axiological information. Third, I investigate how issues of intelligibility connect with the correctness conditions of emotions. I defend a theory according to which emotions do not respond to axiological information, but to non-axiological reasons. According to this theory, we can allocate fundamental roles to the formal objects of emotions while dispensing with the problematic features of other theories. (shrink)

Some of the most eminent and enduring philosophical questions concern matters of priority: what is prior to what? What 'grounds' what? Is, for instance, matter prior to mind? Recently, a vivid debate has arisen about how such questions have to be understood. Can the relevant notion or notions of priority be spelled out? And how do they relate to other metaphysical notions, such as modality, truth-making or essence? This volume of new essays, by leading figures in contemporary metaphysics, is the (...) first to address and investigate the metaphysical idea that certain facts are grounded in other facts. An introduction introduces and surveys the debate, examining its history as well as its central systematic aspects. The volume will be of wide interest to students and scholars of metaphysics. (shrink)