The standard underdetermination argument relies on the assumption that empirical evidence is the only epistemic constraint on theory-choice. One prominent response to this has been the invocation of theoretical virtues, properties of our scientific theories that scientific realists take to be epistemic in nature and that are such that, if they are had by our theories, make it more likely for those theories to be true. It thus becomes a main goal for scientific realists to establish a link between (...) the theoretical virtues and truth. However, despite the fact that the virtues are frequently invoked in response to underdetermination arguments, how to do so has not been addressed in any detail. In this chapter, I will spell out the most promising approach in making this link: an account according to which the question of whether the virtues are epistemic is answered empirically, through an examination of cases of epistemically successful (and unsuccessful) theories. I will illustrate how this approach works concretely by discussing a case-study from mid-nineteenth century Britain concerning the debate about the transmissibility of puerperal fever. After showing how some specific virtues are put to work in this case, I will explain what is required in order to make a more general argument for the epistemic potential of the theoretical virtues. I then argue that putting the virtue-question on empirical grounds is enough to undermine the anti-realist position on underdetermination – regardless of whether, in fact, the virtues turn out to be epistemically potent or not. (shrink)

: An examination of two thought experiments in contemporary physics reveals that the same thought experiment can be reanalyzed from the perspective of different and incompatible theories. This fact undermines those accounts of thought experiments that claim their justificatory power comes from their ability to reveal the laws of nature. While thought experiments do play a genuine evaluative role in science, they do so by testing the nonempirical virtues of a theory, such as consistency and explanatory power. I (...) conclude that, while their interpretation presupposes a whole set of background theories and putative laws, thought experiments nonetheless can evolve and be retooled for different theories and ends. (shrink)

One typical realist response to the argument from underdetermination of theories by evidence is an appeal to epistemic criteria besides the empirical evidence to argue that, while scientific theories might be empirically equivalent, they are not epistemically equivalent. In this article, I spell out a new and reformulated version of the underdetermination argument that takes such criteria into account. I explain the notion of epistemic equivalence which this new argument appeals to, and argue that epistemic equivalence can be achieved in (...) several, significantly different, ways. On the basis of this ‘multiple realisability’ of epistemic equivalence, I then proceed to explain and examine some of the main consequences of this reformulated underdetermination argument for both realists and anti-realists. (shrink)

One premise of the underdetermination argument is that entailment of evidence is the only epistemic constraint on theory-choice. I argue that methodological rules can be epistemically significant, both with respect to observables and unobservables. Using an example from the history of medicine—Koch’s 1882 discovery of tuberculosis bacteria—I argue that even anti-realists ought to accept that these rules can break the tie between theories that are allegedly underdetermined. I then distinguish two types of underdetermination and argue that anti-realists, in order to (...) maintain the underdetermination argument, need to do more than show that theories are empirically equivalent: they need to show that a certain kind of underdetermination obtains. (shrink)

In this paper, I argue (i) that there are certain methodological practices that are epistemically significant, and (ii) that we can test for the success of these practices empirically by examining case-studies in the history of science. Analysing a particular episode from the history of medicine, I explain how this can help us resolve specific cases of underdetermination. I conclude that, while the anti-realist is (more or less legitimately) able to construct underdetermination scenarios on a case-by-case basis, he will have (...) to abandon the strategy of using algorithms to do so, thus losing the much needed guarantee that there will always be rival cases of the required kind. (shrink)

Some scientists or philosophers argue that multiverse theories are unfalsifiable and thus not scientific. However, some advocates of multiverse theories have recently argued that although the multiverse is not observable, multiverse theories are indeed falsifiable in principle. Therefore, they share similar features with a conventional scientific theory. On the other hand, the proposals of an epistemic shift and nonempirical theory assessment have possibly revived the discussions of the scientific nature of multiverse theories. In this article, I revisit the falsifiable (...) arguments made by the advocates of multiverse theories and show that these arguments do not justify arguing the scientific nature of such theories. Moreover, even if we accept the proposals of the epistemic shift and the nonempirical theory assessment, I argue that multiverse theories still cannot pass or satisfy the required assessments based on the new theoretical virtues and the nonempirical arguments. (shrink)

Truth by convention, once thought to be the foundation of a uniquely promising approach to explaining our access to the truth in nonempirical domains, is nowadays widely considered an absurdity. Its fall from grace has been due largely to the influence of an argument that can be sketched as follows: our linguistic conventions have the power to make it the case that a sentence expresses a particular proposition, but they can’t by themselves generate truth; whether a given proposition is (...) true—and so whether the sentence that expresses it is true—is a matter of what the world is like, which means it isn’t a matter of convention alone. The consensus is that this argument is decisive against truth by convention. Strikingly, though, it has rarely been formulated with much precision. Here I provide a new rendering of the argument, one that reveals its structure and makes transparent just what assumptions it requires, and then I assess conventionalists’ prospects for resisting each of those assumptions. I conclude that the consensus is mistaken: contrary to what is almost universally thought, there remains a promising way forward for the conventionalist project. Along the way, I clarify conventionalists’ commitments by thinking about what truth by convention would need to be like in order for conventionalism to do the epistemological work it’s intended to do. (shrink)

Work with the Angels to Detox Your Body and Energy Detoxing with the help of your angels is a gentle way to release impurities from your body, fatigue, and addictions. Doreen Virtue and naturopath Robert Reeves teach yousimple steps to increase your energy and mental focus, banish bloating, feel and look more youthful, and regain your sense of personal power. Rid your life of physical toxins, as well as negative emotions and energies. Angel Detox guides you step-by-step on how to (...) detox your diet, lifestyle, and relationships. You'll learn how to reduce or eliminate cravings for unhealthful food and substances, feel motivated, and enjoy wellness in all areas of your life. This book also includes 7-Day Detox Plans for those wanting to quit smoking or drinking, or to flush out environmental pollution. (shrink)

Difficult relationships and challenging situations all come down to one thing: drama. In this groundbreaking book, Doreen Virtue guides you through the process of determining what your Drama Quotient is. You will learn how much you are unnecessarily tolerating and absorbing from other people and situations. Doreen highlights the difference between detaching from drama and being compassionate and helpful, and she shows you how to: Deal with relatives, friends, and co-workers who are addicted to drama Assess your own level of (...) drama addiction Stop attracting and creating negativity in your life Go on an overall Drama Detox to clear away negativity, and let your light shine through! (shrink)

If a rational argument is to be advanced for the existence of God, it must be some form of the cosmological, depending on the concept of causation, or the ontological, an elaboration of the concept of being. The metaphysical fertility of the axiological approach to theism consists in its reformulation of the ontological argument—viz., that the nature of existent reality itself is indicative of supra natural being.

In his Treatise on the Virtues, Aquinas discusses the character and function of habit; the essence, subject, cause, and meaning of virtue; and the separate intellectual, moral, cardinal, and theological virtues. His work constitutes one of the most thorough and incisive accounts of virtue in the history of Christian philosophy. John Oesterle's accurate and elegant translation makes this enduring work readily accessible to the modern reader.

In The Virtues of Ignorance the author demonstrates that classical theories of virtue are flawed and developes a consequentialist theory of virtue. ;Virtues are excellences of character. They are traits which are considered to be valuable in some way. A person who is virtuous is one who has a tendency to act well. Classical philosophers, such as Plato and Aristotle, believed that virtues, as human excellences, could not involve ignorance in any way. On their view, the virtuous (...) agent, when acting well, knows what she is doing under the description which makes the action conform to virtue. For example, the generous person must know that she is, in fact, helping others in need. Yet, there is a class of virtues, the "virtues of ignorance," which essentially involve ignorance. For example, modesty requires that the agent underestimate self worth. In the first portion of the dissertation, this class of virtues is discussed, and problems raised for the traditional theories of virtue. ;In the latter portion of the dissertation, the author outlines a consequentialist theory of virtue. It is argued that the only hope of developing a unified theory of virtue is along consequentialist lines, because attempts at identifying the psychological state which is necessary for virtue have failed. On a consequentialist theory, a virtue is defined in terms of its consequences. Thus, the moral quality of the character trait is determined by how much good it brings about . The virtues of ignorance can easily be accommodated in such a theory because these traits do bring about good, even if the agent possessing the trait acts out of ignorance. (shrink)

If a rational argument is to be advanced for the existence of God, it must be some form of the cosmological, depending on the concept of causation, or the ontological, an elaboration of the concept of being. The metaphysical fertility of the axiological approach to theism consists in its reformulation of the ontological argument—viz., that the nature of existent reality itself is indicative of supra natural being.

This article explores links between the modern theory of rational choice and ethics. Ethics allows us to answer an unsolved question in modern decision theory: the structuring problem in decisions. Such a problem cannot be solved coming from the principle of expected utility. This principle can solve the problem of ‚choosing’ among given alternatives, but does not establish which alternatives should be taken into account in decision. In order to understand the structuring problem, the act of ‚choosing’ has to be (...) completed with three human acts: operating, predicting and evaluating. At the same time, the subjective criteria of rational choice – probability and utility – have to be completed with three objective criteria: efficiency, truth and goodness. Utility is a subjective value of an alternative considered in relation to another. Efficiency, truth and goodness are objective qualities of the joint alternatives in relation to the reality: the real operating possibilities of the agent, the real possibilities of his environment and the true good produced. So, the rule that guarantees a decision to be optimal would be: “do that which most certainly maximises our preferences, according to real operative resources, true knowledge and the right will”. However, this rule cannot be applied without the development of virtues, which could be seen as the main moral competences in decision-making. (shrink)

Theoretical virtues play an important role in the acceptance and belief of theories in science and philosophy. Philosophers have well-developed views on which virtues ought and ought not to influence one’s acceptance and belief. But what do scientists think? This paper presents the results of a quantitative study with scientists from the natural and social sciences and compares their views to those held by philosophers. Some of the more surprising results are: all three groups have a preference order (...) regarding theoretical virtues, making theory choice a much more determinate matter than what has sometimes been suggested; the preference orders are very similar for the three groups; simplicity is viewed as an epistemic virtue particularly by social scientists ; and syntactic parsimony is preferred to ontological parsimony by all three groups. (shrink)

This work investigates the distinctiveness of virtues as illuminated by Christian practise using a discussion of Aristotle's ethics with contemporary scholars. It contrasts non-Christian accounts of virtue with Christian accounts of key virtues, including obedience, hope, courage, and patience.

Christian health care professionals in our secular and pluralistic society often face uncertainty about the place religious faith holds in today's medical practice. Through an examination of a virtue-based ethics, this book proposes a theological view of medical ethics that helps the Christian physician reconcile faith, reason, and professional duty. Edmund D. Pellegrino and David C. Thomasma trace the history of virtue in moral thought, and they examine current debate about a virtue ethic's place in contemporary bioethics. Their proposal balances (...) theological ethics, based on the virtues of faith, hope, and charity, with contemporary medical ethics, based on the principles of beneficence, justice, and autonomy. The result is a theory of clinical ethics that centers on the virtue of charity and is manifest in practical moral decisions. Using Christian bioethical principles, the authors address today's divisive issues in medicine. For health care providers and all those involved in the fields of ethics and religion, this volume shows how faith and reason can combine to create the best possible healing relationship between health care professional and patient. (shrink)

'Foot stands out among contemporary ethical theorists because of her conviction that virtues and vices are more central ethical notions than rights, duties, justice, or consequences - the primary focus of most other contemporary theorists. This volume brings together a dozen essays published between 1957 and 1977, and includes two new ones as well. In the first, Foot argues explicitly for an ethic of virtue, and in the next five discusses abortion, euthanasia, free will/determination, and the ethics of Hume (...) and Nietzsche. The final eight essays chart her growing disenchantment with emotivism and prescriptivism and their account of moral arguments. All the essays embody to some extent her commitment to an ethics of virtue... Foot's style is straightforward and readable, her arguments subtle, ingenious, and some of them important.' Choice. (shrink)

The domain of professional ethics -- Virtue, ethics, and professional life -- Virtues, vices, and situations -- Professional wisdom -- Care -- Respectfulness -- Trustworthiness -- Justice -- Courage -- Integrity.

What makes for a good education? What does one need to count as well-educated? Knowledge, to be sure. But knowledge is easily forgotten, and today's knowledge may be obsolete tomorrow. Skills, particularly in critical thinking, are crucial as well. But absent the right motivation, graduates may fail to put their skills to good use. In this book, Nathan King argues that intellectual virtues-traits like curiosity, intellectual humility, honesty, intellectual courage, and open-mindedness-are central to any education worthy of the name. (...) Further, such virtues are crucial to our functioning well in everyday life, in areas as diverse as personal relationships, responsible citizenship, civil discourse, and personal success. Our struggles in these areas often result from a failure to think virtuously. Drawing upon recent work in philosophy and psychology, King paints a portrait of virtuous intellectual character-and of the vices such a character opposes. Filled with examples and applications, this book introduces readers to the intellectual virtues: what they are, why they matter, and how we can grow in them. (shrink)

Discusses four cardinal virtues of prudence, justice, temperance, and courage, and the three theological virtues of faith, hope and charity. Claims moral precepts are absolute, utilitarianism is to be shunned, and sex apart from marriage is poison.

This book is a major contribution to the current theory of liberalism by an eminent political theorist. It challenges the views of such theorists as Rawls, Dworkin, and Ackerman who believe that the essence of liberalism is that it should remain neutral concerning different ways of life and individual conceptions of what is good or valuable. Professor Galston argues that the modern liberal state is committed to a distinctive conception of the human good, and to that end has developed characteristic (...) institutions and practices - representative governments, diverse societies, market economies, and zones of private action - in the pursuit of specific public purposes that give unity to the liberal state. These purposes guide liberal public policy, shape liberal justice, require the practice of liberal virtues, and rest on a liberal public culture. Consequently the diversity characteristic of liberal societies is limited by their institutional, personal, and cultural preconditions. (shrink)

There are at least twelve major virtues of good theories: evidential accuracy, causal adequacy, explanatory depth, internal consistency, internal coherence, universal coherence, beauty, simplicity, unification, durability, fruitfulness, and applicability. These virtues are best classified into four classes: evidential, coherential, aesthetic, and diachronic. Each virtue class contains at least three virtues that sequentially follow a repeating pattern of progressive disclosure and expansion. Systematizing the theoretical virtues in this manner clarifies each virtue and suggests how they might have (...) a coordinated and cumulative role in theory formation and evaluation across the disciplines—with allowance for discipline specific modification. An informal and flexible logic of theory choice is in the making here. Evidential accuracy, according to my systematization, is not a largely isolated trait of good theories, as some have made it out to be. Rather, it bears multifaceted relationships, constituting significant epistemic entanglements, with other theoretical virtues. (shrink)

"Cover " -- "Title Page " -- "Copyright " -- "Dedication" -- "Contents" -- "Introduction: Moral Globalization and Its Discontents" -- "1. Jackson Heights, New York: Diversity Plaza" -- "2. Los Angeles: The Moral Operating Systems of Global Cities" -- "3. Rio de Janeiro: Order, Corruption, and Public Trust" -- "4. Bosnia: War and Reconciliation" -- "5. Myanmar: The Politics of Moral Narrative" -- "6. Fukushima: Resilience and the Unimaginable" -- "7. South Africa: After the Rainbow" -- "Conclusion: Human Rights, (...) Global Ethics, and the Ordinary Virtues" -- "Notes" -- "Acknowledgments. (shrink)

Positive psychology is one of the biggest growth industries in the discipline of psychology. At the present time, the subfield of 'positive education' seems poised to take the world of education and teacher training by storm. In this first book-length philosophical study of positive psychology, Professor Kristján Kristjánsson subjects positive psychology's recent inroads into virtue theory and virtue education to sustained conceptual and moral scrutiny. Professor Kristjánsson's interdisciplinary perspective constructively integrates insights, evidence and considerations from social science and philosophy in (...) a way that is easily accessible to the general reader. He offers an extended critique of positive psychology generally and 'positive education' in particular, exploring the philosophical assumptions, underpinnings and implications of these academic trends in detail. This provocative book will excite anyone interested in cutting-edge research on positive psychology and on the virtues that lie at the intersection of psychology, philosophy of mind, moral philosophy, education, and daily life. (shrink)