Katzav and Vaesen have argued that control by analytic philosophers of key journals, philosophy departments and at least one funding body plays a substantial role in explaining the emergence of analytic philosophy into dominance in the Anglophone world and the corresponding decline of speculative philosophy. They also argued that this use of control suggests a characterisation of analytic philosophy as, at the institutional level, a sectarian form of critical philosophy. I test these hypotheses against data about philosophy job hires at (...) key philosophy departments in the USA during the period 1930-1979, and against data about PhD completions during the period 1956-1965. I argue, further, that Katzav and Vaesen’s hypotheses can fully explain the data and are more fully able to do so than are some other key accounts of the emergence of analytic philosophy in the USA. (shrink)

As technology improves, artificial systems are increasingly able to behave in human-like ways: holding a conversation; providing information, advice, and support; or taking on the role of therapist, teacher, or counsellor. This enhanced behavioural complexity, we argue, encourages deeper forms of affective engagement on the part of the human user, with the artificial agent helping to stabilise, subdue, prolong, or intensify a person's emotional condition. Here, we defend a fictionalist account of human/AI interaction, according to which these encounters involve an (...) elaborate practise of imaginative pretence: a make-believe in which the artificial agent is attributed a life of its own. We attend, specifically, to the temporal characteristics of these fictions, and to what we imagine artificial agents are doing when we are not looking at them. (shrink)

In the contemporary debate on free will, most philosophers assume that the defense of libertarianism implies the defense of the notion of alternative possibilities. This article discusses this presupposition by showing that it is possible to build a libertarianism without alternative possibilities, apparently more robust than libertarianism with alternative possibilities. Inspired by Bergson, this nonclassical libertarianism challenges the idea that all causation implies the actualization of a predetermined possibility (an idea shared by determinism and classical libertarianism). Moreover, it challenges the (...) idea that free will is a mere choice between prefixed possibilities: for this libertarianism, free will is the result of a creative process of the mind—an entirely causal process whose outcome is not, however, predetermined. This nonclassical libertarianism describes the process of forming a will in a more realistic way than classical libertarianism does. Furthermore, it is not threatened by the problem of chance. (shrink)

An introduction to the philosophy of mathematics grounded in mathematics and motivated by mathematical inquiry and practice. In this book, Joel David Hamkins offers an introduction to the philosophy of mathematics that is grounded in mathematics and motivated by mathematical inquiry and practice. He treats philosophical issues as they arise organically in mathematics, discussing such topics as platonism, realism, logicism, structuralism, formalism, infinity, and intuitionism in mathematical contexts. He organizes the book by mathematical themes--numbers, rigor, geometry, proof, computability, incompleteness, and (...) set theory--that give rise again and again to philosophical considerations. (shrink)

Grace A. de Laguna was an American philosopher of exceptional originality. Many of the arguments and positions she developed during the early decades of the twentieth century later came to be central to analytic philosophy. These arguments and positions included, even before 1930, a critique of the analytic-synthetic distinction, a private language argument, a critique of type physicalism, a functionalist theory of mind, a critique of scientific reductionism, a methodology of research programs in science and more. Nevertheless, de Laguna identified (...) herself as a defender of the speculative vision of philosophy, a vision which, in her words, “analytic philosophy condemns.” I outline her speculative vision of philosophy as well as what is, in effect, an argument she offers against analytic philosophy. This is an argument against the view that key parts of established opinion, e.g., our best theoretical physics or most certain common sense, should be assumed to be true in order to answer philosophical questions. I go on to bring out the implications of her argument for the approaches to philosophy of Bertrand Russell, Willard V. Quine and David Lewis, and I also compare the argument to recent, related arguments against analytic philosophy. I will suggest that de Laguna offers a viable critique of analytic philosophy and an alternative approach to philosophy that meets this critique. (shrink)

Drawing upon the life and work of S. Kay Toombs, I explore the impact and import of phenomenological accounts of disability for the existentialist tradition. Through the case of multiple sclerosis, a noncongenital, late-onset, and degenerative disability, I show how the general structures that emerge from its lived experience largely support a mere-difference view of disability and highlight the need for an equitably habitable world. I further argue that phenomenological accounts of disability demonstrate accessibility to be the defining feature of (...) what it means to be embodied as we are. I conclude with a discussion of the more general philosophical relationship between disability, embodiment, and existentialism. (shrink)

Ethical extensionism is a common argument pattern in environmental and animal ethics, which takes a morally valuable trait already recognized in us and argues that we should recognize that value in other entities such as nonhuman animals. I exposit ethical extensionism’s core argument, argue for its validity and soundness, and trace its history to 18th century progressivist calls to expand the moral community and legal franchise. However, ethical extensionism has its critics. The bulk of the paper responds to recent criticisms, (...) including (1) environmental ethicists’ objection against its austere conception of moral value (2), feminist ethicists’ claim that extensionism fails to account for the moral significance of difference, (3) disability theorists’ concern that ethical extensionist arguments are offensive, and (4) animal rights theorists’ lament that extensionism is a practical failure. While something is to be gained from each criticism, I argue that they ultimately fail and that extensionism remains compelling. (shrink)

I develop Tetsurō Watsuji’s relational model of the self as “betweenness”. I argue that Watsuji’s view receives support from two case studies: solitary confinement and dementia. Both clarify the constitutive interdependence between the self and the social and material contexts of “betweenness” that define its lifeworld. They do so by providing powerful examples of what happens when the support and regulative grounding of this lifeworld is restricted or taken away. I argue further that Watsuji’s view helps see the other side (...) of this deprivation, how reconstructing aspects of betweenness is, at the same time, a reconstruction of the self. I conclude by briefly indicating further consequences of this view. (shrink)

Research suggests that the experience of meaningless work is prevalent in various occupations, and that it is destructive for organizations and individuals, making this an issue of major ethical importance. In this paper, we present the results of a qualitative study based on interviews with Canadian public servants who self-identified as experiencing meaninglessness at work. Our main goal is to better understand participants' responses to the experience of meaningless work and the broader implications their experiences had on the rest of (...) their lives. We surface and explore the harms inflicted on participants through their experiences with meaningless work and suggest that these harms may have been made worse by structural features of our study's public-sector setting. We contribute to organization studies literature by showing the intersection of meaningless work with three related concepts: bullshit jobs, empty labour, and functional stupidity and argue that our empirical findings complement and complicate these frameworks by presenting the complex but hidden emotional experiences that can accompany outwardly observable workplace behaviours. (shrink)

Biocentrism, a prominent view in environmental ethics, is the notion that all and only individual biological organisms have moral status, which is to say that their good ought to be considered for its own sake by moral agents. I argue that biocentrism suffers two serious problems: the Origin Problem and the Normativity Problem. Biocentrism seeks to avoid the absurdity that artifacts have moral status on the basis that organisms have naturalistic origins whereas artifacts do not. The Origin Problem contends that, (...) contra biocentrism, an entity’s origin is not relevant to whether that entity has moral status. The Normativity Problem is that biocentrists are preoccupied with accounting for the goods or interests of nonsentient organisms yet fail to establish why interests so construed confer moral status; biocentrism fails to bridge the good-ought gap. It is shown how these problems emerge in three prominent book-length works representative of the biocentrists’ positions over three decades: Paul Taylor’s Respect for Nature, Gary Varner’s In Nature’s Interests?, and Nicholas Agar’s Life’s Intrinsic Value. At minimum, these criticisms suggest that biocentrism is crucially incomplete as a moral framework at present and, optimistically, where more work remains to be done. If biocentrism really is dead, then moral status should be restricted to a more plausible locus such as sentience or rationality, the value of organisms needs a different expression, and environmental ethics needs an axiological foundation different than bare life. (shrink)

Since the publication of Wahrheit und Methode in 1960 (Tfibingen), Gadamer's hermeneutics has called forth a varied and fruitful response from the Continent, without receiving anything near the same attention from the English-speaking world. Though E. D. Hirsch thought Gadamer sufficiently important in 1965 to merit an early rebuttal and rehabilitation (Validity in Interpretation [New Haven, Conn., 1967], pp. 245-64), Wahrheit und Methode remained unread in England and America, partly because a translation was not available until 1975 (Truth and Method, (...) ed. Garrett Barden and John Cumming [New York]). Even after that date, Gadamer's influence on Anglo-American debate has been largely secondhand, filtering in through such figures as Paul Ricoeur and Jiurgen Habermas. But a renewed interest in the question of what we are to make of tradition, no doubt spurred in large measure by deconstruction's effort to unmake it, has lent Gadamer a new pertinence. One sign that his stock is on the rise is the publication of Joel Weinsheimer's Gadamer's Hermeneutics, a much needed and admirably written introduction to Truth and Method that should push its value even higher. -- JSTOR (June 12, 2012.). (shrink)

In A Question of Time, Joel Pearl offers a new reading of the foundations of psychoanalytic thought, indicating the presence of an essential lacuna that has been integral to psychoanalysis since its inception. Pearl returns to the moment in which psychoanalysis was born, demonstrating how Freud had overlooked one of the most principal issues pertinent to his method: the question of time. The book shows that it is no coincidence that Freud had never methodically and thoroughly discussed time and that (...) the metaphysical assumption of linear time lies at the very heart of Freudian psychoanalysis. Pearl’s critical reading of Freud develops through an original dialogue that he creates with the philosophy of Martin Heidegger and, specifically, with the German philosopher’s notion of temporality. Pearl traces the encounter between Freud and Heidegger by observing the common inspiration shaping their thinking: philosopher Franz Brentano, who taught both Freud and Edmund Husserl, Heidegger’s mentor. The book travels down an alternate path, one overlooked by Freudian thought – a path leading from Brentano, through Husserl and onto Heidegger’s notion of time, which is founded on the ecstatic’ interrelation of past, present and future. (shrink)

International Journal of Machine Consciousness, Volume 06, Issue 02, Page 141-161, December 2014. This paper follows directly from an earlier paper where we discussed the requirements for an artifact to be a moral agent and concluded that the artifactual question is ultimately a red herring. As before, we take moral agency to be that condition in which an agent can appropriately be held responsible for her actions and their consequences. We set a number of stringent conditions on moral agency. A (...) moral agent must be embedded in a cultural and specifically moral context and embodied in a suitable physical form. It must be, in some substantive sense, alive. It must exhibit self-conscious awareness. It must exhibit sophisticated conceptual abilities, going well beyond what the likely majority of conceptual agents possess: not least that it must possess a well-developed moral space of reasons. Finally, it must be able to communicate its moral agency through some system of signs: A "private" moral world is not enough. After reviewing these conditions and pouring cold water on recent claims for having achieved "minimal" machine consciousness, we turn our attention to a number of existing and, in some cases, commonplace artifacts that lack moral agency yet nevertheless require one to take a moral stance toward them, as if they were moral agents. Finally, we address another class of agents raising a related set of issues: autonomous military robots. (shrink)

This paper pursues two main aims. First, it distinguishes two kinds of improvisation: expert and inexpert. Expert improvisation is a (usually artistic) practice that the agent consciously sets as their goal and is evaluated according to (usually artistic) standards of improvisation. Inexpert improvisation, by contrast, supports and structures the agent’s action as it moves them towards their (usually everyday life) goals and is evaluated on its success leading the agent to the achievement of those goals. The second aim is to (...) describe inexpert improvisation as a robustly distributed affair, one that involves the ongoing integration of embodied practices with social and material resources within our surrounding environments. On the wide approach to improvisation fostered in this paper, inexpert improvisation is claimed to be our default way of inhabiting our world. (shrink)

This paper introduces the philosophy of Grace Andrus de Laguna in order to renew interest in it. I show that, in the 1910s and 1920s, she develops ideas and arguments that are also found playing key roles in the development of analytic philosophy decades later. Further, I describe her sympathetic, but acute, criticism of pragmatism and Heideggerian ontology, and situate her work in the tradition of American, speculative philosophy. Before 1920, we will see, de Laguna appeals to multiple realizability to (...) undermine reductionism in science, to support perspectival, scientific realism and, with help from a private language argument, to favour the view that mental states are classified by behavioural, teleological roles over what came to be called ‘type physicalism’. Her view of speech, mostly developed in the 1920s, tells us that its primary role is coordinating group behaviour rather than expressing thoughts. Belief is understood in terms of its causal role, including its causal relations to other kinds of mental states, when coordinating group behaviour. Thought is similarly understood. In developing her theory of mind, de Laguna rejects the pragmatist claims that belief can be reduced to dispositions to behaviour and that thought’s function is to address specific, rather than general, problems. She also favours meaning holism and rejects the analytic–synthetic distinction. In later work, de Laguna argues that individuals’ activity of self-maintenance brings universals, conceived of as irreducible potentialities, into being and makes them increasingly determinate. Further, she identifies the existence of all individuals with forms of self-maintenance and takes the existence of people to include maintenance of the cultural world. Such a unified treatment of existence, she holds, permits making its evolution intelligible. Heidegger’s view of being is rejected for not permitting this. All de Laguna’s work, we will see, fits a vision of philosophy as the systematic, imaginative and naturalistic examination of being as well as a source of criticism of science. (shrink)

Contrastive epistemologists say knowledge displays the ternary relation “S knows p rather than q”. I argue that “S knows p rather than q” is often equivalent to “S knows p rather than not-p” and hence equivalent to “S knows p”. The result is that contrastive knowledge is often binary knowledge disguised.

This book is concerned with the role of intuitions in the justification of philosophical theory. The author begins by demonstrating how contemporary philosophers, whether engaged in case-driven analysis or seeking reflective equilibrium, rely on intuitions as evidence for their theories. The author then provides an account of the nature of philosophical intuitions and distinguishes them from other psychological states. Finally, the author defends the use of intuitions as evidence by demonstrating that arguments for skepticism about their evidential value are either (...) self-defeating or guilty of arbitrary and unjustified partiality towards non-intuitive modes of knowledge. (shrink)

[This piece is written for those working in social gerontology and aging studies, with the aim of bringing insights from disability studies and philosophy of disability to bear on enduring debates in those fields.] The guiding question of humanistic age-studies—What does it mean to grow old?—cannot be answered without reflecting on disability. This is not simply because growing old invariably means becoming impaired in various ways, but also because the discriminations and stigmas involved in ageism are often rooted in ableism. (...) We here draw on research in the philosophy of disability as well as the interdisciplinary field of disability studies to explore the relationship between ageism and ableism. (shrink)

This entry addresses the nature and epistemological role of intuition by considering the following questions: (1) What are intuitions?, (2) What roles do they serve in philosophical (and other “armchair”) inquiry?, (3) Ought they serve such roles?, (4) What are the implications of the empirical investigation of intuitions for their proper roles?, and (5) What is the content of intuitions prompted by the consideration of hypothetical cases?

Blasius of Parma deals with intensification and remission of accidental forms, and the related concept of « latitude » in at least three texts : the Questiones de latitudinibus formarum, the Questio disputata de intensione et remissione formarum and Question 10 on Book V of the Physics. The paper is focussed on the two last. Blasius discusses theses about the ontological status of qualities and their relation to their subject of inherence through the issue of their intensification or weakening, at (...) the borderline of physics and metaphysics. In the same time, he takes sides for the calculating procedures that were on debate since the beginning of the 14th century. In binding the quality and its subject closely together, Blasius does not go as far as the Oxford Calculators in the mathematisation of intensive magnitudes. Nonetheless, he does attempt to integrate the new tools into his physics and his ontology. (shrink)

This chapter canvases a number of ways that issues surrounding disability intersect with social epistemology. We begin with a discussion of how social epistemology as a field and debates concerning epistemic injustice in particular would benefit from further (a) engaging the fields of disability studies and philosophy of disability and (b) more directly addressing the problem of ableism. In section two, we turn to issues of testimony, “intuitive horribleness,” and their relationship to debates concerning disability and well-being. We address how (...) the regular lack of uptake of disabled people’s testimony can lead to a number of structural rather than merely individual epistemic injustices, and we also consider how the very nature of some disabilities make testimonial issues more complicated. We conclude by discussing various norms of social interaction and how they can systematically disadvantage Autistic people in particular with respect to all the issues discussed herein. (shrink)

ExcerptOver the past decade, class divisions have grown across the globe. This class structure is not exactly like that described in Marx’s time; it is more complex, shaped by both new technology and the legacy of globalization.

This chapter contains sections titled: Notes.

This article is one in a series that develops the concept of logomachy. Logomachy is a philosophy of semantics or sense that takes into consideration the thermodynamic status of things in the world (their quamity). In particular, this article, looks at Gilbert Simondon’s claim that the laws of thought (Identity, Contradiction and the Excluded Middle) do not hold once certain thermodynamic states such as metastability (in between stability and instability) are taken into account. This article formulates, through a method I (...) term transduction (the mutual development of concepts between domains), novel logical laws that fit more adequately the way things thermodynamically are in the world. To do this, the article turns to the presocratic philosopher Heraclitus to rethink the logos as a conflictual site of meaning where things, and their capacity to make-sense, is conditioned by energetic investment, where difference is the condition of sameness. (shrink)

This book offers an introduction to critical thinking for sociologists. Critical thinking involves the evaluation of arguments. Because sociologists tend to use particular forms of argumentation, it is helpful to consider how such arguments might be evaluated. Taking these matters into consideration can improve sociological arguments.

An introduction to writing proofs, presented through compelling mathematical statements with interesting elementary proofs. This book offers an introduction to the art and craft of proof-writing. The author, a leading research mathematician, presents a series of engaging and compelling mathematical statements with interesting elementary proofs. These proofs capture a wide range of topics, including number theory, combinatorics, graph theory, the theory of games, geometry, infinity, order theory, and real analysis. The goal is to show students and aspiring mathematicians how to (...) write proofs with elegance and precision. (shrink)