Resolution is the most widely studied approach to propositional theorem proving. In developing efficient resolution-based algorithms, dozens of variants and refinements of resolution have been studied from both the empirical and analytic sides. The most prominent of these refinements are: DP (ordered). DLL (tree), semantic, negative, linear and regular resolution. In this paper, we characterize and study these six refinements of resolution. We give a nearly complete characterization of the relative complexities of all six refinements. While many of the important (...) separations and simulations were already known, many new ones are presented in this paper: in particular, we give the first separation of semantic resolution from general resolution. As a special case, we obtain the first exponential separation of negative resolution from general resolution. We also attempt to present a unifying framework for studying all of these refinements. (shrink)

In Beyond Moral Judgment, Alice Crary defends a version of moral objectivism which turns on the idea that participation in moral life involves acquired affective proclivities: subjective capacities which nevertheless allow us to be receptive to objective features of the world. In this article, I draw out key aspects and implications of her account with reference to Joshua Oppenheimer's 2014 film The Look of Silence, a companion piece to 2012's The Act of Killing. The film depicts a series of (...) confrontations between optometrist Adi Rukun and warlords and gangsters involved in massacres perpetrated during Indonesia's anti-communist purges. Many of the interviews were carried out under the pretext of conducting eye tests, and the optometric equipment Rukun affixes to the faces of the perpetrators – who often appear quite cavalier about or even proud of their deeds – functions as a stark metaphor for their failures to see the meaning and consequences of their actions. As I work to show, there is something disq... (shrink)

This article explores the relationship between the affective intensities of screen media and its potential to serve as an affective force for the transmission of intergenerational trauma. I explore how watching a documentary portraying historical atrocities that preceded the birth of the documentary’s viewers yet affected their lives in profound ways, is one of the manifold engagements in genealogy and memory work that seeks to know the past affectively. My focus is on Indisch viewers whose relatives suffered through various atrocities (...) that took place in Indonesia in the 20th century. By ethnographically exploring Indisch affective engagements with Joshua Oppenheimer’s documentary, The Act of Killing, I show how such engagements need to be analysed as occurring across human and non-human interactions and beyond the subject–object distinction. I argue that the affectivity of screen media that showcase instances of historical violence that have never received much public representation needs to be understood with particular historical contingencies. This article alerts us to how processes of getting to know the past affectively reveal the fragility of the embodied self in the wake of cataclysmic violence. (shrink)

This essay explores the historiographic and ethnographic valence of video in Indonesia since 1998, against the backdrop of transition from an authoritarian to a neoliberal regime, and the concurrent renewal of the country’s public sphere. The first section takes Joshua Oppenheimer’s controversial film The Act of Killing as exemplary of the moving image’s purchase on national trauma, emphasizing its role in the production of official history. The second section concerns the state of video discourse in Indonesia as reflected in (...) a conference held in Yogyakarta in 2011, addressing the diversity of contemporary video practices and situating them in local art and media histories. In a third and final section, we return to the epistemological quandaries raised by Oppenheimer’s film, mooting video’s capacity as a means of reconciliation with the past – a reconciliation that would seem to require both the documentary and a ‘revelatory’ function of the image. (shrink)

Joshua Foa Dienstag engages in a critical encounter with the work of Stanley Cavell on cinema, focusing skeptical attention on the claims made for the contribution of cinema to the ethical character of democratic life.

I have been asked to consider two questions: How Christian ‘oughts’ are related to Christian ‘is-es’, and, What does Christianity take flourishing to be? The background to these questions is that Christian ethics have traditionally been taken, both by supporters and opponents, as au ethic of creature-hood, sometimes quite crudely conceived. It is a sketch, but by no means a caricature, of a great deal of standard Christian thinking, to depict it as answering the two questions as follows: God is (...) your Creator: therefore you ought to obey him. The end of man is to glorify God and enjoy him for ever. (shrink)

This collection of original essays on political and legal theory concentrates on themes dealt with in the work of Felix Oppenheim, including fundamental political and legal concepts and their implications for the scope of morality in politics and international relations. Among the issues addressed are the relationship between empirical and normative definitions of "freedom", "power", and "interests", whether governments are free to act against the national interest, and whether they can ever be morally obliged to do so.

On the dominant interpretation, Schopenhauer possesses a will to will view of boredom: boredom consists in the dissatisfaction of a second-order desire to pursue objects of first-order desire. I ch...

The authors investigated the ontological argument computationally. The premises and conclusion of the argument are represented in the syntax understood by the automated reasoning engine PROVER9. Using the logic of definite descriptions, the authors developed a valid representation of the argument that required three non-logical premises. PROVER9, however, discovered a simpler valid argument for God's existence from a single non-logical premise. Reducing the argument to one non-logical premise brings the investigation of the soundness of the argument into better focus. Also, (...) the simpler representation of the argument brings out clearly how the ontological argument constitutes an early example of a ?diagonal argument? and, moreover, one used to establish a positive conclusion rather than a paradox. (shrink)

The Special Composition Question may be formulated as follows: for any xs whatsoever, what are the metaphysically necessary and jointly sufficient conditions in virtue of which there is a y such that those xs compose y? But what is the scope of the sought after explanation? Should an answer merely explain compositional facts, or should it explain certain ontological facts as well? On one natural reading, the question seeks an explanation of both the compositional facts and the ontological; the question (...) seeks to explain how composite objects exist; how there is a y such that the xs compose y. But it turns out that some answers to the Special Composition Question presuppose those ontological facts rather than explain those ontological facts. In this paper, I will indicate what I take to be the different explanatory demands met by the representative answers. I will argue that the wide scope explanatory demands can’t be satisfied. I will also show that this result has bearing on the current debate about composition. (shrink)

Experimental philosophy uses experimental research methods from psychology and cognitive science in order to investigate both philosophical and metaphilosophical questions. It explores philosophical questions about the nature of the psychological world - the very structure or meaning of our concepts of things, and about the nature of the non-psychological world - the things themselves. It also explores metaphilosophical questions about the nature of philosophical inquiry and its proper methodology. This book provides a detailed and provocative introduction to this innovative field, (...) focusing on the relationship between experimental philosophy and the aims and methods of more traditional analytic philosophy. Special attention is paid to carefully examining experimental philosophy's quite different philosophical programs, their individual strengths and weaknesses, and the different kinds of contributions that they can make to our philosophical understanding. Clear and accessible throughout, it situates experimental philosophy within both a contemporary and historical context, explains its aims and methods, examines and critically evaluates its most significant claims and arguments, and engages with its critics. (shrink)

It has been standard philosophical practice in analytic philosophy to employ intuitions generated in response to thought-experiments as evidence in the evaluation of philosophical claims. In part as a response to this practice, an exciting new movement—experimental philosophy—has recently emerged. This movement is unified behind both a common methodology and a common aim: the application of methods of experimental psychology to the study of the nature of intuitions. In this paper, we will introduce two different views concerning the relationship that (...) holds between experimental philosophy and the future of standard philosophical practice (what we call, the proper foundation view and the restrictionist view), discuss some of the more interesting and important results obtained by proponents of both views, and examine the pressure these results put on analytic philosophers to reform standard philosophical practice. We will also defend experimental philosophy from some recent objections, suggest future directions for work in experimental philosophy, and suggest what future lines of epistemological response might be available to those wishing to defend analytic epistemology from the challenges posed by experimental philosophy. (shrink)

Though Frege was interested primarily in reducing mathematics to logic, he succeeded in reducing an important part of logic to mathematics by defining relations in terms of functions. By contrast, Whitehead & Russell reduced an important part of mathematics to logic by defining functions in terms of relations (using the definite description operator). We argue that there is a reason to prefer Whitehead & Russell's reduction of functions to relations over Frege's reduction of relations to functions. There is an interesting (...) system having a logic that can be properly characterized in relational but not in functional type theory. This shows that relational type theory is more general than functional type theory. The simplification offered by Church in his functional type theory is an over-simplification: one can't assimilate predication to functional application.<br>. (shrink)

This article aims to provide an explication of the doctrine of the monarchy of the Father. A precisification of the doctrine is made within the building-fundamentality framework provided by Karen Bennett, which enables a further clarification of the central elements of the doctrine to be made and an important objection against it to be answered.

Hempel and Oppenheim, in their paper 'The Logic of Explanation', have offered an analysis of the notion of scientific explanation. The present paper advances considerations in the light of which their analysis seems inadequate. In particular, several theorems are proved with roughly the following content: between almost any theory and almost any singular sentence, certain relations of explainability hold.

Our interest in this paper is to drive a wedge of contention between two different programs that fall under the umbrella of “experimental philosophy”. In particular, we argue that experimental philosophy’s “negative program” presents almost as significant a challenge to its “positive program” as it does to more traditional analytic philosophy.

There are two ways of understanding experimental philosophy's process of appealing to intuitions as evidence for or against philosophical claims: the positive and negative programs. This chapter deals with how the positivist method of conceptual analysis is affected by the results of the negative program. It begins by describing direct extramentalism, semantic mentalism, conceptual mentalism, and mechanist mentalism, all of which argue that intuitions are credible sources of evidence and will therefore be shared. The negative program challenges this view by (...) questioning if there can be in fact a shared intuition about a specific hypothetical case, as conflicting intuitions are as likely to arise. The chapter then discusses other issues raised by the negativists such as the limits of surveys and the proper domain problem. (shrink)

Robert Openheimer fue un científico muy destacado, que intervino en el desarrollo de la mecánica cuántica y los inicios de la física nuclear. Se le nombró director científico del programa norteamericano para la creación de la bomba atómica, que gestionó con éxito. Intervino en el desarrollo posterior de la carrera armamentística, hasta que se le retiró la autorización para conocer los secretos atómicos de los Estados Unidos. Personalidad compleja, las implicaciones éticas del trabajo que realizó le suscitaron problemas de conciencia (...) durante la última parte de su vida. El artículo analiza esta problemática. (shrink)

In this paper, we consider two different attempts to make an end run around the experimentalist challenge to the armchair use of intuitions: one due to Max Deutsch and Herman Cappelen, contending that philosophers do not appeal to intuitions, but rather to arguments, in canonical philosophical texts; the other due to Joshua Knobe, arguing that intuitions are so stable that there is in fact no empirical basis for the experimentalist challenge in the first place. We show that a closer (...) attention to philosophical practices reveal, in turn, that we cannot make sense of these philosophical texts as arguments all the way down; and that our methods are so sensitive to error that even a modest amount of instability is enough to raise deep methodological concerns. (shrink)

Experimental philosophy has emerged as a very specific kind of response to an equally specific way of thinking about philosophy, one typically associated with philosophical analysis and according to which philosophical claims are measured, at least in part, by our intuitions. Since experimental philosophy has emerged as a response to this way of thinking about philosophy, its philosophical significance depends, in no small part, on how significant the practice of appealing to intuitions is to philosophy. In this paper, I defend (...) the significance of experimental philosophy by defending the significance of intuitions—in particular, by defending their significance from a recent challenge advanced by Timothy Williamson. (shrink)

Drawing on the writings of the Jewish thinker, Abraham Joshua Heschel, I defend a partial response to the problem of divine hiddenness. A Jewish approach to divine love includes the thought that God desires meaningful relationship not only with individual persons, but also with communities of persons. In combination with John Schellenberg’s account of divine love, the admission of God’s desire for such relationships makes possible that a person may fail to believe that God exists not because of any (...) individual failing, but because the individual is a member of a larger community that itself is culpable. (shrink)

When thinking about Frank M. Oppenheim’s legacy, one cannot help but think, first and foremost, about his many contributions to Royce scholarship. Yet I personally have had some difficulty imagining how to characterize Oppenheim’s contributions to Royce scholarship until late 2013. Prior to that time, the more I thought about how to characterize his contributions to Royce scholarship, the less I became able to imagine an appropriate characterization of them. Then, on an autumn afternoon in 2013, I stumbled (...) across a Tumblr post, written by Missy H. Dunaway, that caught my attention. The title of that post was “‘The Lonely’ Lighthouse Keeper.” Dunaway’s post was an entertaining yet sad account of her fascination with... (shrink)

BackgroundNarrative medicine is a well-recognized and respected approach to care. It is now found in medical school curricula and widely implemented in practice. However, there has been no analysis of the perception and usage of narrative medicine across different medical specialties and whether there may be unique recommendations for implementation based upon specialty. The aims of this study were to explore these gaps in research.MethodsFifteen senior physicians who specialize in internal medicine, pediatrics, or surgery were interviewed in a semi-structured format (...) about the utilization, benefits, drawbacks, and roles pertaining to narrative medicine. Qualitative content analysis of each interview was then performed.ResultsThree themes emerged from our analysis: roles, practice, and outcomes. Through these themes we examined the importance, utilization, barriers, benefits, and drawbacks of narrative medicine. There was consensus that narrative medicine is an important tool in primary care. Primary care physicians also believed that narrative medicine is not as important for non-primary care providers. However, non-primary care providers generally believed narrative medicine is valuable in their practice as well. Within specialties, providers’ choice of language varied when trying to obtain patients’ narratives, but choice in when to practice narrative medicine did not differ greatly. Among specialties, there was more variability regarding when to practice narrative medicine and what barriers were present. Primary care physicians primarily described barriers to eliciting a patient’s narrative to involve trust and emotional readiness, while surgeons primarily described factors involving logistics and patient data as barriers to obtaining patients’ narratives. There was broad agreement among specialties regarding the benefits and drawbacks of narrative medicine.ConclusionsThis study sheds light on the shared and unique beliefs in different specialties about narrative medicine. It prompts important discussion around topics such as the stereotypes physicians may hold about their peers and concerns about time management. These data provide some possible ideas for crafting narrative medicine education specific to specialties as well as future directions of study. (shrink)

As COVID-19 spread, clinicians warned of mental illness epidemics within the coronavirus pandemic. Funding for digital mental health is surging and researchers are calling for widespread adoption to address the mental health sequalae of COVID-19. -/- We consider whether these technologies improve mental health outcomes and whether they exacerbate existing health inequalities laid bare by the pandemic. We argue the evidence for efficacy is weak and the likelihood of increasing inequalities is high. -/- First, we review recent trends in digital (...) mental health. Next, we turn to the clinical literature to show that many technologies proposed as a response to COVID-19 are unlikely to improve outcomes. Then, we argue that even evidence-based technologies run the risk of increasing health disparities. We conclude by suggesting that policymakers should not allocate limited resources to the development of many digital mental health tools and should focus instead on evidence-based solutions to address mental health inequalities. (shrink)

Joshua Matthan Brown contrasts the concept of God assumed by most analytic philosophers, what he refers to as theistic personalism, with that of the apophatic conception of God endorsed by Eastern Christian thinkers. He maintains that the most powerful and economical response to contemporary arguments for atheism is to reject theistic personalism and adopt apophatic theism. Apophatic theists believe there is a lot we cannot say about God, taking the divine nature to be completely ineffable. Brown develops a coherent (...) account of divine ineffability and provides reasons for adopting this oft misunderstood view. Importantly, he draws upon apophatic theology, and its commitment to divine ineffability, to proffer an undercutting defeater for virtually every contemporary argument for the nonexistence of God. Along the way he anticipates and responds to several significant objections. (shrink)

Disagreement is a hot topic right now in epistemology, where there is spirited debate between epistemologists who argue that we should be moved by the fact that we disagree and those who argue that we need not. Both sides to this debate often use what is commonly called “the method of cases,” designing hypothetical cases involving peer disagreement and using what we think about those cases as evidence that specific normative theories are true or false, and as reasons for believing (...) as such. With so much weight being given in the epistemology of disagreement to what people think about cases of peer disagreement, our goal in this paper is to examine what kinds of things might shape how people think about these kinds of cases. We will show that two different kinds of framing effect shape how people think about cases of peer disagreement, and examine both what this means for how the method of cases is used in the epistemology of disagreement and what this might tell us about the role that motivated cognition is playing in debates about which normative positions about peer disagreement are right and wrong. (shrink)

What are the characteristics to be included in a fruitful definition of democracy? More important still, which of the features commonly considered democratic had better be excluded from the dinning characteristics?

Human beings have to ask how faith is possible, in this mixed world of trouble and joy. A safe universe with no scope for adversity would be a mechanical toy, not a creation. A glorious universe will be a place where troubles have eventually been overcome. Christians believe in one God, who is three Persons. God the heavenly Father took the risk of making a real world, full of living people capable of happiness. Jesus Christ, God the Son, came as (...) a human being to take responsibility for creation. He suffered and died; and he rose from death to vindicate the whole enterprise and show that creation can and will be made good. People are not left to work out their own faith but are invited to belong to the church, in order to keep in touch with God the Spirit. They are to behave as God's children, not by rule-bound conformity but by grateful response to the glory of God the Holy Trinity. (shrink)

This book presents an entirely new answer to the question: “What is fair?” In their radical approach to ethics, Frohlich and Oppenheimer argue that much of the empirical methodology of the natural sciences should be applied to the ethical questions of fairness and justice.