In Sin Sick, Joshua Pederson draws on the latest research about identifying and treating the pain of perpetration to advance and deploy a literary theory of moral injury that addresses fictional representations of the mental anguish of those who have injured or killed others. Pederson's work foregrounds moral injury, a recent psychological concept distinct from trauma that is used to describe the psychic wounds suffered by those who breach their own deeply held ethical principles. Complementing writings on (...) trauma theory that posit the textual manifestation of trauma as absence, Sin Sick draws argues that moral injury appears in literature in a variety of forms of excess. Pederson closely reads works by Dostoevsky (Crime and Punishment), Camus (The Fall), and veterans of the wars in Iraq and Afghanistan (Brian Turner's Here, Bullet; Kevin Powers' The Yellow Birds; Phil Klay's Redeployment; and Roy Scranton's War Porn), contending that recognizing and understanding the suffering of perpetrators, without condoning their crimes, enriches the experience of reading—and of being human. (shrink)

Duncan Purves and Nicolas Delon have argued that one’s life will be meaningful to the extent that one contributes to valuable states of affairs and this contribution is a result of one’s intentional actions. They then argue, contrary to some theorists’ intuitions, that non-human animals are capable of fulfilling these requirements, and that this finding might entail important things for the animal ethics movement. In this paper, I also argue that things besides human beings can have meaningful existences, but I (...) disagree with Purves and Delon’s theory of meaning, and some of the practical implications they suggest arise from their conclusion. Specifically, I argue that Purves and Delon are wrong to suggest that intentional agency is necessary for one’s life to be meaningful; contributing to valuable states of affairs can be sufficient by itself. Purves and Delon’s objection to such a claim is that it would allow even inanimate objects’ existences to count as meaningful. However, while I accept this... (shrink)

This paper is a discussion note on Isaacs et al. (2022), who have claimed to offer a new motivation for imprecise probabilities, based on the mathematical phenomenon of non-measurability. In this note, I clarify some consequences of their proposal. In particular, I show that if their proposal is applied to a bounded 3-dimensional space, then they have to reject at least one of the following: (i) If A is at most as probable as B and B is at most as (...) probable as C, then A is at most as probable as C. (ii) Let A ∩ C = B ∩ C = ∅. A is at most as probable as B iff (A ∪ C) is at most as probable as (B ∪ C). But rejecting either statement seems unattractive. (shrink)

In order for any democracy to function well, understanding how and when to compromise is a necessity. This book introduces students to how compromise makes governing possible. Using examples of how compromise works in their own lives, students will gain a better understanding of how compromise work on a larger level. Conversely, readers will also learn that compromise may be the wrong course of action in some situations and that some issues are of such critical importance or high moral worth (...) that standing firm is appropriate. (shrink)

The phenomenon of the little—the weak, the veiled, the lowly—is, by right, overlooked. Its revelation passes unnoticed while the self remains inflated. The arrival of the little awaits its selfless reducer, not the nihilating selflessness of an absolute alterity but a way of becoming little which occasions its fullest manifestation. So little, so revealed. I advance toward a phenomenology of becoming little according to its spirituality’s namesake, Thérèse of Lisieux. I build on the phenomenologies of Emmanuel Levinas and Jean-Luc Marion (...) pausing at three moments along the way: the return to childhood; the discovery, after me, of self-confidence; and an imbalanced audacity. The upshot is that the significance of the little is big: littleness makes possible the immanent glimpse of unconditional revelation, a glimpse of beauty. (shrink)

In this paper I challenge the commonly held view that Plato acknowledges and accepts the possibility of akrasia in the Laws. I offer a new interpretation of the image of the divine puppet in Book 1 - the passage often read as an account of akratic action -- and I show that it is not intended as an illustration of akrasia at all. Rather, it provides the moral psychological background for the text by illustrating a broader notion of self-rule as (...) a virtuous condition of the soul (and lack of self-rule as a vicious condition). I examine key discussions in the Laws in order to show how Plato makes use of this broader notion of self-rule throughout the dialogue, and I argue that nothing Plato says in the Laws commits him to the possibility of akrasia. One significant consequence of my interpretation of the puppet passage is that it avoids the need to posit developmentalism in Plato's late views about the embodied human soul, as some recent commentators have done: the moral psychology of the Laws, on my reading, is not incompatible with the Republic's tripartite theory of the soul. (shrink)

I introduce the phenomenon of "littleness" to French phenomenology which opens a way toward preparing for the the manifestation of the person, the saturated phenomenon par excellence.

This essay highlights the basic issues, goals, and questions for the future of ZCRS.

As a physicist‐theologian, John Polkinghorne has done a great service for the community of scholars engaged in the theology‐and‐science dialogue as well as for a broader audience of interested persons. We examine Polkinghorne's theological method to see what it suggests about his understanding of the function of systematic theology and his philosophy of science. His strong emphasis on rationality in theology corresponds to his epistemological discussions. Polkinghorne links his methodology to “thinking,” so “experience” seems relegated to the minds, and not (...) the lives, of the believers. Consequently, his theology does not easily engage ethical, political, and cultural landscapes where the concrete contexts of particular people's lives engage their faith. The challenge for those of us in religion‐and‐science is to come to grips with this messy, complicated world. (shrink)

The common good -- Good for all -- Who decides? -- Get the word out -- Promoted by the people -- The U.S. common good -- How can you help? -- Changing the common good -- The best for everyone -- Your community needs you!

Respect for the opinions and beliefs of others is not only a critical component of democracy but also of everyday life. Using easy-to-understand concepts such as the "golden rule," or treating others as one would want to be treated, this book shows students that respecting others and engaging in reciprocity, even when we disagree, is important and necessary. The ability to "disagree agreeably" is increasingly important in the current political and societal atmosphere. Introducing students to this concept early can make (...) a real difference in how they interact with others now and later in life. (shrink)

The issue of free will is always lurking in the background of The Good Place, a show deeply concerned with making choices, doing the right thing, and moral responsibility. This chapter offers a careful analysis of the arguments exchanged between the two characters, Eleanor and Michael, in The Good Place. The idea that everything, including human behavior, has a cause of some sort is called “determinism.” More precisely, determinism is the view that everything that happens is caused by other things (...) that happen. Compatibilists use a number of strategies to reconcile free will and determinism, but the simplest, and most common, is to insist that free will isn't the ability to do otherwise. Eleanor offers an argument against free will that can be avoided only by denying determinism. An argument inspired by one of Michael's arguments implies that free will can be denied only by giving up moral responsibility. (shrink)

This volume assembles leading scholars to provide a comprehensive study of representation in music from the nineteenth century to today.

This volume assembles leading scholars to provide a comprehensive study of representation in music from the nineteenth century to today.

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)

ABSTRACTDuncan Pritchard proposes a biscopic solution to the problem of radical skepticism, which consists in epistemological disjunctivism and a theory about the limits of rational evaluation inspired by Wittgenstein's On Certainty. According to the latter theory, we cannot have rationally grounded knowledge of the denials of radical skeptical hypotheses, a consequence that Pritchard finds attractive insofar as he thinks that claims to know the falsity of radical skeptical hypotheses are epistemically immodest. I argue that there is room for a neo-Moorean (...) to dispute Pritchard's argument for the Wittgensteinian proposal and I raise some doubts about its underlying motivation. Finally, I put forward an alternative, which I call “moderate neo-Moorean epistemological disjunctivism.” While this theory contends that we possess rationally grounded anti-skeptical knowledge, it also allows for a degree of epistemic modesty, by conceding that perceptual knowledge never amounts to knowledge that is absolutely certain. (shrink)

The stage theory is a four-dimensional account of persistence motivatedby the worm theory's inability to account for our intuitions in thecases involving coinciding objects. Like the worm theory, it claimsthat there are objects spread out in time, but unlike the worm theory,it argues that these spacetime worms are not familiar particulars liketables and chairs. Rather, familiar particulars are the instantaneoustemporal slices of worms. In order to explain our intuitions that particulars persist for more than an instant, the stage theory drawson (...) the counterpart theory of modal possibilism, which it is supposedto parallel. In this paper I show how the stage theory presupposes thattime can be divided into instants, which I call the atomistic view oftime. I do this by laying out an alternative theory of the nature oftime, the gunky view, and show that if time is gunky the stage theorycollapses into the worm theory. The deeper problem is that the merepossibility of gunky time would cause the stage theory's parallels topossibilism to break down. I therefore conclude that the stage theoryis committed to the view that time is necessarily atomistic. Finally,in the last section I argue that the fact that the stage theory rulesout a priori the possibility of time being gunky gives us reason toreject it as an account of persistence. (shrink)

According to the Principle of Double Effect (PDE), there are conditions under which it would be morally justifiable to cause some harm as a foreseen side-effect of one's action even though it would not be justifiable to form and execute the intention of causing the same harm. If we take the kind of justification in question to be that of moral permissibility, this principle correctly maps common intuitions about when it would be permissible to act in certain ways. T.M. Scanlon (...) argues that the PDE so interpreted is problematic, as it returns implausible verdicts in other scenarios. Scanlon is unable to account for the common pattern of moral reasoning that we employ in the relevant cases. I argue that we can account for this pattern while avoiding implausible verdicts if we interpret the PDE as a principle about when it is licit to inflict harm rather than when it is permissible to do so, and if we connect the concept of the licit with that of the permissible in the right way. (shrink)

Stewart Cohen argues that basic knowledge is problematic, as it implies that subjects can acquire knowledge or justified beliefs about certain matters in ways that are supposedly too easy. Cohen raises two versions of the problem of easy knowledge, one involving the principle of closure and the other track-record style bootstrapping reasoning. In this paper I confront the problem of easy knowledge from the perspective of epistemological disjunctivism about perception. I argue that disjunctivism can do a better job than dogmatism (...) at responding to the version of the problem involving closure. I also argue that while disjunctivism would permit subjects to bootstrap their way to justified beliefs about the reliability of their perceptual powers, the disjunctivist can distinguish in a principled manner between this sort of bootstrapping and instances of it that we should agree are objectionable. (shrink)

Virtue ethics has been dogged by the objection that it lacks the ability to provide adequate action-guidance, that it is agent-centered rather act-centered. Virtue ethics has also been faulted for devolving into moral cultural relativism. Rosalind Hursthouse has presented an action-based, naturalistic theory of virtue ethics intended to defuse these charges. Despite its merits, I argue that Hurthouse’s theory fails to successfully solve the problems associated with action guidance and relativism precisely because her attempt to provide a non-cultural basis for (...) virtue ethics undermines the possibility of using virtue ethics to derive useful action-guidance. The action-guiding power of virtue is derived from culture; seeking to avoid the cultural grounding of virtue merely brings one back to the problem of how virtue ethics can provide action-guidance. (shrink)

This book argues that this powerful technique permits the social sciences to meet an explanation, in which one 'grows' the phenomenon of interest in an artificial society of interacting agents: heterogeneous, boundedly rational actors.

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)

The burgeoning science of ethics has produced a trend toward pessimism. Ordinary moral thought and action, we’re told, are profoundly influenced by arbitrary factors and ultimately driven by unreasoned feelings. This book counters the current orthodoxy on its own terms by carefully engaging with the empirical literature. The resulting view, optimistic rationalism, shows the pervasive role played by reason, and ultimately defuses sweeping debunking arguments in ethics. The science does suggest that moral knowledge and virtue don’t come easily. However, despite (...) the heavy influence of automatic and unconscious processes that have been shaped by evolutionary pressures, we needn’t reject ordinary moral psychology as fundamentally flawed or in need of serious repair. Reason can be corrupted in ethics just as in other domains, but a special pessimism about morality in particular is unwarranted. Moral judgment and motivation are fundamentally rational enterprises not beholden to the passions. (shrink)

We investigate the value of persons. Our primary goal is to chart a path from equal and extreme value to infinite value. We advance two arguments. Each argument offers a reason to think that equal and extreme value are best accounted for if we are infinitely valuable. We then raise some difficult but fruitful questions about the possible grounds or sources of our infinite value, if we indeed have such value.

In defending his interest-relative account of knowledge in Knowledge and Practical Interests (2005), Jason Stanley relies heavily on intuitions about several bank cases. We experimentally test the empirical claims that Stanley seems to make concerning our common-sense intuitions about these bank cases. Additionally, we test the empirical claims that Jonathan Schaffer seems to make in his critique of Stanley. We argue that our data impugn what both Stanley and Schaffer claim our intuitions about such cases are. To account for these (...) results, one must develop a better conception of the connection between a subject's interests and her body of knowledge than those offered by Stanley and Schaffer. (shrink)

An influential objection to the epistemic power of the imagination holds that it is uninformative. You cannot get more out of the imagination than you put into it, and therefore learning from the imagination is impossible. This paper argues, against this view, that the imagination is robustly informative. Moreover, it defends a novel account of how the imagination informs, according to which the imagination is informative in virtue of its analog representational format. The core idea is that analog representations represent (...) relations ‘for free,’ and this explains how the imagination can contain more information than is put into it. This account makes important contributions to both philosophy of mind, by showing how the imagination can generate new content that is not represented by a subject’s antecedent mental states, and epistemology, by showing how the imagination can generate new justification that is not conferred by a subject’s antecedent evidence. (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)

I argue for the existence of imaginative beliefs: mental states that are imaginative in format and doxastic in attitude. I advance two arguments for this thesis. First, there are imaginings that play the functional roles of belief. Second, there are imaginings that play the epistemic roles of belief. These arguments supply both descriptive and normative grounds for positing imaginative beliefs. I also argue that this view fares better than alternatives that posit distinct imaginative and doxastic states to account for the (...) same phenomena. Along the way, I demonstrate the theoretical significance of imaginative beliefs by showing how they pose a challenge for standard taxonomies of the mind, clarify the sense in which imagination is occurrent and voluntary, explain the justificatory role of the imagination, and point to a deep but underappreciated symmetry between imagistic and non-imagistic thought. (shrink)

In this article, I aim to reconstruct Otto Neurath’s naturalistic program for practical philosophy. This program, which he calls “felicitology,” was intended as a version of ethics suitable for the “scientific worldview” of the logical empiricists. I begin by situating Neurath’s ethical concerns in the context of the debate between his fellow Austro-Marxists and the Marburg neo-Kantians. I then show why, contrary to many logical empiricists, Neurath thought that ethical considerations had an important role to play in scientific inquiry. I (...) argue that this conclusion follows from his contribution to the protocol-sentence debate of the early 1930s. Finally, I show how Neurath’s advocacy of unified science, democratic socialism, a world economy, and his method of visual learning all relate to his program for felicitology. (shrink)

In a historical moment when cross-cultural communication proves both necessary and difficult, the work of comparative philosophy is timely. Philosophical resources for building a shared future marked by vitality and collaborative meaning-making are in high demand. Taking note of the present global philosophical situation, this collection of essays critically engages the scholarship of Roger T. Ames, who for decades has had a central role in the evolution of comparative and nonwestern philosophy. With a reflective methodology that has produced creative translations (...) of key Chinese philosophical texts, Ames-in conjunction with notable collaborators such as D.C. Lau, David Hall, and Henry Rosemont Jr.-has brought China's philosophical traditions into constructive cross-cultural dialogue on numerous ethical and social issues that we face today. The volume opens with two parts that share overlapping concerns about interpretation and translation of nonwestern texts and traditions. Parts III and IV-"Process Cosmology" and "Epistemological Considerations"-mark the shift in comparative projects from the metaphilosophical and translational stage to the more traditionally philosophical stage. Parts V and VI-"Confucian Role Ethics" and "Classical Daoism"-might best be read as Chinese contributions to philosophical inquiry into living well or "ethics" broadly construed. Lastly, Part VII takes Amesian comparative philosophy in "Critical Social and Political Directions," explicitly drawing out the broader dimensions of social constitution and the ideal of harmony. The contributors-scholars working in philosophy, religious studies, and Asian studies-pursue lines of inquiry opened up by the work of Roger Ames, and their chapters both clarify his ideas and push them in new directions. They survey the field of Chinese philosophy as it is taking shape in the wake of Ames's contributions and as it carries forward a global conversation on the future of humanity. (shrink)

Imagination plays a rich epistemic role in our cognitive lives. For example, if I want to learn whether my luggage will fit into the overhead compartment on a plane, I might imagine trying to fit it into the overhead compartment and form a justified belief on the basis of this imagining. But what explains the fact that imagination has the power to justify beliefs, and what is the structure of imaginative justification? In this paper, I answer these questions by arguing (...) that imaginings manifest an epistemic status: they are epistemically evaluable as justified or unjustified. This epistemic status grounds their ability to justify beliefs, and they accrue this status in virtue of being based on evidence. Thus, imaginings are best understood as justified justifiers. I argue for this view by way of showing how it offers a satisfying explanation of certain key features of imaginative justification that would otherwise be puzzling. I also argue that imaginings exhibit a number of markers of the basing relation, which further motivates the view that imaginings can be based on evidence. The arguments in this paper have theoretically fruitful implications not only for the epistemology of imagination, but for accounts of reasoning and epistemic normativity more generally. (shrink)

What if wilderness is bad for wildlife? This question motivates the philosophical investigation in Wilderness, Morality, and Value. Environmentalists aim to protect wilderness, and for good reasons, but wilderness entails unremittent, incalculable suffering for its non-human habitants. Given that it will become increasingly possible to augment nature in ways that ameliorates some of this suffering, the morality of wilderness preservation is itself in question. Joshua S. Duclos argues that the technological and ethical reality of the Anthropocene warrants a fundamental (...) reassessment of the value of wilderness. After exposing the moral ambiguity of wilderness preservation, he explores the value of wilderness itself by engaging with anthropocentricism and nonanthropocentrism; sentientism, biocentrism, and ecocentrism; and instrumental value and intrinsic value. Duclos argues that the value of wilderness is a narrow form of anthropocentric intrinsic value, one with a religio-spiritual dimension. By integrating scholarship from bioethics on the norms of engineering human nature with debates in environmental ethics concerning the prospect of engineering non-human nature, Wilderness, Morality, and Value sets the stage for wilderness ethics—or wilderness faith—in the Anthropocene. (shrink)

Volitionalism is a theory of action motivated by certain shortcomings in the standard causal theory of action. However, volitionalism is vulnerable to the objection that it distorts the phenomenology of embodied agency. Arguments for volitionalism typically proceed by attempting to establish three claims: (1) that whenever an agent acts, she tries or wills to act, (2) that it is possible for volitions to occur even in the absence of bodily movement, and (3) that in cases of successful bodily actions the (...) relation between volition and bodily movement is causal. I defend an argument for the second of these claims from an objection by Thor Grünbaum, but I show that several volitionalist arguments for the third are not compelling. I then argue that the dual aspect theory of action provides a better account of the relationship between an agent’s volition and the bodily movements she makes when she acts, insofar as it has the same advantages over the standard story as volitionalism without being open to the phenomenological objection. I also defend the dual aspect theory from an objection by A.D. Smith. Finally, I show why the dual aspect theory of action is a better alternative to volitionalism than the theory of action recently put forward by Adrian Haddock. In order to avoid the phenomenological objection Haddock suggests a disjunctive account of bodily movements. While disjunctivism should be taken seriously in the philosophy of action, on the dual aspect theory it is the category of volition, rather than bodily movement, that should receive a disjunctive analysis. (shrink)

A singular thought about an object o is one that is directly about o in a characteristic way—grasp of that thought requires having some special epistemic relation to the object o, and the thought is ontologically dependent on o. One account of the nature of singular thought exploits a Russellian Structured Account of Propositions, according to which contents are represented by means of structured n-tuples of objects, properties, and functions. A proposition is singular, according to this framework, if and only (...) if it contains an object as a constituent. One advantage of the framework of Russellian Structured propositions is that it promises to provide a metaphysical basis for the notion of a singular thought about an object, grounding it in terms of constituency. In this paper, we argue that the attempt to ground the peculiar features of singular thoughts in terms of metaphysical constituency fails, and draw some consequences of our discussion for other debates. (shrink)

Advocates of the use of intuitions in philosophy argue that they are treated as evidence because they are evidential. Their opponents agree that they are treated as evidence, but argue that they should not be so used, since they are the wrong kinds of things. In contrast to both, we argue that, despite appearances, intuitions are not treated as evidence in philosophy whether or not they should be. Our positive account is that intuitions are a subclass of inclinations to believe. (...) Our thesis explains why intuitions play a role in persuasion and inquiry, without conceding that they are evidential. The account also makes predictions about the structure of intuitions that are confirmed by independent arguments. (shrink)

Closure for justification is the claim that thinkers are justified in believing the logical consequences of their justified beliefs, at least when those consequences are competently deduced. Many have found this principle to be very plausible. Even more attractive is the special case of Closure known as Single-Premise Closure. In this paper, I present a challenge to Single-Premise Closure. The challenge is based on the phenomenon of rational self-doubt – it can be rational to be less than fully confident in (...) one's beliefs and patterns of reasoning. In rough outline, the argument is as follows: Consider a thinker who deduces a conclusion from a justified initial premise via an incredibly long sequence of small competent deductions. Surely, such a thinker should suspect that he has made a mistake somewhere. And surely, given this, he should not believe the conclusion of the deduction even though he has a justified belief in the initial premise. (shrink)

The correspondence theory of truth is a precise and innovative account of how the truth of a proposition depends upon that proposition's connection to a piece of reality. Joshua Rasmussen refines and defends the correspondence theory of truth, proposing new accounts of facts, propositions, and the correspondence between them. With these theories in hand, he then offers original solutions to the toughest objections facing correspondence theorists. Addressing the Problem of Funny Facts, Liar Paradoxes, and traditional epistemological questions concerning how (...) our minds can access reality, he challenges recent objections, and defends what has traditionally been the most popular theory of truth. Written with clarity, precision, and sensitivity to a range of philosophical backgrounds, his book will appeal to advanced students and scholars seeking a deeper understanding of the relationship between truth and reality. (shrink)

This chapter argues that epistemic uses of the imagination are a sui generis form of reasoning. The argument proceeds in two steps. First, there are imaginings which instantiate the epistemic structure of reasoning. Second, reasoning with imagination is not reducible to reasoning with doxastic states. Thus, the epistemic role of the imagination is that it is a distinctive way of reasoning out what follows from our prior evidence. This view has a number of important implications for the epistemology of the (...) imagination. For one thing, it clarifies the epistemic role of widely invoked “constraints” on the imagination. For another, it highlights important and underappreciated disanalogies between how perceptual experiences and imaginings justify beliefs. Ultimately, the view that we can reason with imagination offers an illuminating and theoretically fruitful framework through which to understand the epistemic structure of the imagination. (shrink)