Writing about the intellectual development of a philosopher is a delicate business. My own endeavor to reinterpret the influence of Hegel on Dewey troubles some scholars because, they believe, I make Dewey seem less original.1 But if, like Dewey, we overcome Cartesian dualism, placing the development of the self firmly within a complex matrix of social processes, we are forced to reexamine, without necessarily surrendering, the notion of individual originality, or what Neil Gross calls “discourse[s] of creative genius.”2 To use (...) a mundane example, I can recall several conversations with Dewey scholars about his dislike for his home state of Vermont, all of which revolved around personal reasons he may.. (shrink)

Fundamental movement skill proficiency does not develop solely due to maturation, but also via diverse perceptual-motor experiences across childhood. Practicing gymnastics has been shown to improve postural control. The purpose of the present study was to examine potential changes to postural control of children following a course of educational gymnastics. Two groups of children both completed 20 × 45-min physical education lessons; one group completed educational gymnastics lessons in school delivered by a professional coach, the other group completed their typical (...) PE classes. Unipedal balancing performance was assessed by calculating the percentage of successful trials made. Postural sway dynamics were explored by calculating center-of-pressure sample entropy, 95% ellipse sway area and sway velocity. Measurements were taken before the lessons began and immediately after the lessons were completed. The gymnastics group performed better than the typical PE group at unipedal balancing. Females outperformed males in both groups. Males made different changes to postural control compared to females across 3 months. Educational gymnastics enabled children in a critical period of development to make more rapid improvements to postural performance and control. Novel movement experiences, like those offered by educational gymnastics, may have a positive influence on postural control and importantly, physical literacy. Future work should examine how sex effects the development of postural control strategies in young children. (shrink)

New Jersey residents who tested their homes for radon and found more than four picocuries per liter were surveyed about their knowledge, emotions, attitudes, and intentions to take remedial action Respondents proved well informed, but radon levels were not highly correlated with any of the response variables. Overoptimism was more common than overreaction. The results suggest that active guidance is needed to ensure appropriate responses to environmental hazards, like radon, that require individual remediation. Simple information dissemination alone seems inadequate.

One of the remarkable developments in the contemporary study of Paul is the dramatic interest in his thought amongst European philosophers. This collection of insights from leading scholars makes accessible a discussion often elusive to those not already conversant in the categories of European philosophy"--Publisher description.

We used a participatory approach and a rural livelihoods framework to explore the knowledge and capacity of southeast Queensland graziers to adapt to climate change. After being presented with information on climate change projections, participants identified biophysical and socio-economic opportunities and challenges to adaptation. Graziers identified key opportunities as components of resilience, and in many cases were options that they had some knowledge of either from their own region or elsewhere in the grazing industry. The major constraint to adaptation was (...) the lack of financial capital: with low profitability of the industry and high land costs restricting their capacity to diversify and exploit economies of scale. These constraints were exacerbated by the pressure many graziers experienced from the demand for land as a result of urban expansion. While the focus of the workshop was on the impact of climate change and capacity to adapt, many of the issues raised by graziers were pressures not solely related to climate change. Adaptation needs to be considered in light of the appropriate level and spatial scale required to tackle the issues identified. Policy needs to support good natural resource management, rural amenity, and food and fibre production close to urban population and markets in the face of urban encroachment. (shrink)

This collection of essays, published to coincide with Tony Honore's sixty-fifth birthday, focuses on the areas where Honore's thought has made the most significant contribution: Roman law and jurisprudence. Included are essays by P.S. Atiyah, Zenon Bankowski, John Bell, Peter Birks, John W. Cairs, Hugh Collins, David Daube, W. M. Gordon, J. W. Harris Nicola Lacey, A. D. E. Lewis, Detlef Liebs, G. D. MacCormack, Neil MacCormick, G. Maher, Pieter Norr, Alan Rodger, and Peter Stein.

OBJECTIVE: To describe the issues faced, and how they were addressed, by the University of Toronto Critical Care Medicine Program/Joint Centre for Bioethics Task Force on Appropriate Use of Life-Sustaining Treatment. The clinical problem addressed by the Task Force was dealing with requests by patients or substitute decision makers for life-sustaining treatment that their healthcare providers believe is inappropriate. DESIGN: Case study. SETTING: The University of Toronto Joint Centre for Bioethics/Critical Care Medicine Program Task Force on Appropriate Use of Life-Sustaining (...) Treatment. PARTICIPANTS: The 24-member Task Force included physician and nursing leaders from five critical care units, bioethicists, a legal scholar, a health administration expert, a social worker, and a hospital public relations professional. INTERVENTIONS: None. MEASUREMENTS AND MAIN RESULTS: Our specific lessons learned include a) a policy focus on process; b) use of a negotiation and mediation model, rather than a hospital ethics committee model, for this process; and c) the policy development process is itself a negotiation, so we recommend equal involvement of interested groups including patients, families, and the public. CONCLUSIONS: This article describes the key issues faced by the Task Force while developing its policy. It will provide a useful starting point for other groups developing policy on appropriate use of life-sustaining treatment. (shrink)

The present study assessed the degree to which probabilistic reasoning performance and thinking style influenced perception of risk and self-reported levels of terrorism-related behaviour change. A sample of 263 respondents, recruited via convenience sampling, completed a series of measures comprising probabilistic reasoning tasks (perception of randomness, base rate, probability, and conjunction fallacy), the Reality Testing subscale of the Inventory of Personality Organization (IPO-RT), the Domain-Specific Risk-Taking Scale, and a terrorism-related behaviour change scale. Structural equation modelling examined three progressive models. Firstly, (...) the Independence Model assumed that probabilistic reasoning, perception of risk and reality testing independently predicted terrorism-related behaviour change. Secondly, the Mediation Model supposed that probabilistic reasoning and reality testing correlated, and indirectly predicted terrorism-related behaviour change through perception of risk. Lastly, the Dual-Influence Model proposed that probabilistic reasoning indirectly predicted terrorism-related behaviour change via perception of risk, independent of reality testing. Results indicated that performance on probabilistic reasoning tasks most strongly predicted perception of risk, and preference for an intuitive thinking style (measured by the IPO-RT) best explained terrorism-related behaviour change. The combination of perception of risk with probabilistic reasoning ability in the Dual-Influence Model enhanced the predictive power of the analytical-rational route, with conjunction fallacy having a significant indirect effect on terrorism-related behaviour change via perception of risk. The Dual-Influence Model possessed superior fit and reported similar predictive relations between intuitive-experiential and analytical-rational routes and terrorism-related behaviour change. The discussion critically examines these findings in relation to dual-processing frameworks. This includes considering the limitations of current operationalisations and recommendations for future research that align outcomes and subsequent work more closely to specific dual-process models. (shrink)

This paper is the report of a meetingthat gathered many of the UK's most senioranimal scientists with representatives of thefarming industry, consumer groups, animalwelfare groups, and environmentalists. Therewas strong consensus that the current economicstructure of agriculture cannot adequatelyaddress major issues of concern to society:farm incomes, food security and safety, theneeds of developing countries, animal welfare,and the environment. This economic structure isbased primarily on competition betweenproducers and between retailers, driving foodprices down, combined with externalization ofmany costs. These issues must be addressed (...) by acombination of legislation, restructuring ofthe market, and use of public funds. Themeeting included workshops that made otherrecommendations for research and education. Themost urgent requirement is recognition thatchange is needed and development of a visionfor what that change must achieve. (shrink)

The United Nations General Assembly adopted the Universal Declaration of Human Rights in 1948. A burgeoning human rights movement followed, yielding many treaties and new international institutions and shaping the constitutions and laws of many states. Yet human rights continue to be contested politically and legally and there is substantial philosophical and theoretical debate over their foundations and implications. In this volume distinguished philosophers, political scientists, international lawyers, environmentalists and anthropologists discuss some of the most difficult questions of human rights (...) theory and practice: What do human rights require of the global economy? Does it make sense to secure them by force? What do they require in jus post bello contexts of transitional justice? Is global climate change a human rights issue? Is there a human right to democracy? Does the human rights movement constitute moral progress? For students of political philosophy, human rights, peace studies, and international relations. (shrink)

This paper summarizes (in German) recent tendencies in the philosophy of the life sciences.

We examined participants' reading and recall of informed consent documents presented via paper or computer. Within each presentation medium, we presented the document as a continuous or paginated document to simulate common computer and paper presentation formats. Participants took slightly longer to read paginated and computer informed consent documents and recalled slightly more information from the paginated documents. We concluded that obtaining informed consent online is not substantially different than obtaining it via paper presentation. We also provide suggestions for improving (...) informed consent-in both face-to-face and online experiments. (shrink)

Causal exclusion arguments are taken to threaten the autonomy of the special sciences, and the causal efficacy of mental properties. A recent line of response to these arguments has appealed to “independently plausible” and “well grounded” theories of causation to rebut key premises. In this paper I consider two papers which proceed in this vein and show that they share a common feature: they both require causes to be proportional to their effects. I argue that this feature is a bug, (...) and one that generalises: any attempt to rescue the autonomy of the special sciences, or the efficacy of the mental, from exclusion worries had better not look to proportionality for help. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Theologian's Doubts:Natural Philosophy and the Skeptical Games of GhazālīLeor HaleviIn the history of skeptical thought, which normally leaps from the Pyrrhonists to the rediscovery of Sextus Empiricus in the sixteenth century, Abū Ḥāmid Muḥammad al-Ghazālī (1058-1111) figures as a medieval curiosity. Skeptical enough to merit passing acknowledgment, he has proven too baffling to be treated fully alongside pagan, atheist, or materialist philosophers. As a theologian defending certain Muslim (...) dogmas, Ghazālī has not met what historians consider the mark of the true skeptic, a mind doubting the possibility of all systems of knowledge. But what is fascinating about him is that he brought into practical operation the tools of what I call "functional skepticism."1He denied the claims to truth of Aristotelian physics—whose basis he showed to rest on groundless belief—then turned and argued for the possibility of the Resurrection tooth and nail. The scholarly debate on The Incoherence of the Philosophers (Tahāfut al-falāsifa) has concentrated on the extent to which Ghazālī qua Ashcarite theologian was seduced into Aristotelian philosophy despite himself.2 In my view this debate has been misguided in the attempt to distill the [End Page 19] essence of Ghazālī from the book's eclectic theology; I will argue for a different view of Ghazālī on the basis of a close reading of key passages. In the unusual sections where Ghazālī applies Aristotelian language to a world not following the ordinary laws of physics, some have found Ghazālī slipping, unconsciously perhaps, into an Aristotelian frame of mind. I will show that, as a skeptical theologian with a dialogic imagination, he was rather deconstructing Aristotelian discourse while playing a Wittgensteinian sort of language game.Natural Philosopher or Speculative Theologian?The disagreement about the extent to which philosophy infected Ghazālī is ancient. Ghazālī might have studied philosophy only in order to refute it. He himself defended his philosophizing with the claim that one cannot deconstruct a system of thought until one has understood it so deeply as to elaborate upon its fundamental principles.3 His Maqāṣid al-falāsifa was in fact received, especially in trans-Pyrenean Europe, as a philosopher's genuine summary of the object of philosophy.4 The book strikes me as suspiciously creative in its representation of philosophical discourse, but it appears in any case as an expert and surprisingly unbiased treatment.5 Arabic readers knew that Ghazālī had also written a polemical treatise against philosophy, Tahāfut al-falāsifa, but they still wondered about his engagement with the ideas he challenged. Abū Bakr Ibn al-cArabī, for example, commented that Ghazālī had been unable to extricate himself from philosophy.6 Other philosophers pondered whether or not he had been a closeted member of their charmed circle and sought in his writings traces of esoteric philosophy.7Averroës's own sober sense of distance between philosophy and theology was partially a reaction to what he perceived as Ghazālī's dangerous and carefree mixture of the two sciences.8 He attacked Ghazālī's book in The Incoherence [End Page 20] of the Incoherence to restore philosophy's sense of purity, an aim he sought to accomplish by separating religious concerns from the philosopher's field of inquiry.9 Ironically, such a separation is precisely what Ghazālī might have wished to provoke by crisscrossing and blurring the line between religion and philosophy.The modern debate on chapter 17 of Tahāfut al-falāsifa has concentrated on defining Ghazālī as either a natural philosopher or an occasionalist theologian. In his defense of the possibility of miracles Ghazālī presented two theories of causation, one denying the logical basis of Aristotelian notions of natural causality, and the other more or less adopting these notions. Jointly, the two theories have seemed incompatible, and for this reason scholars have attempted to sort Ghazālī out of the apparent confusion. In 1978 L. E. Goodman argued persuasively that Ghazālī exploited rather than denied the philosophers' ideas of causality. In two articles Michael Marmura challenged Goodman, contending... (shrink)

Brown, Neil The Twentieth Century began with Nietzsche's cry, 'God is dead', ringing in its ears. Peter Conrad's chronicle, Modern Times, Modern Places, traces the playing out of that announcement in the literature and arts of the succeeding hundred years, where, with only a few exceptions, such as Schoenberg and Eliot, atheism prevailed, with the result, according to Conrad, that the 'sky from which God was evicted is now thickly layered with data, and satellite dishes relay its messages.' Conrad (...) confidently assumes that at the end of the century God is not only dead, but also buried, and that modern culture has forgotten the place of his burial. (shrink)

Recent discoveries in physics, cosmology and biochemistry have captured the public imagination and made the Design Argument - the theory that God created the world according to a specific plan - the object of renewed scientific and philosophical interest. This accessible but serious introduction to the design problem brings together new perspectives from prominent scientists and philosophers including Paul Davies, Richard Swinburne, Sir Martin Rees, Michael Behe, Elliot Sober and Peter van Inwagen.

Supervaluational treatments of vagueness are currently quite popular among those who regard vagueness as a thoroughly semantic phenomenon. Peter Unger's 'problem of the many' may be regarded as arising from the vagueness of our ordinary physical-object terms, so it is not surprising that supervaluational solutions to Unger's problem have been offered. I argue that supervaluations do not afford an adequate solution to the problem of the many. Moreover, the considerations I raise against the supervaluational solution tell also against the (...) solution to the problem of the many which is suggested by adherents of the epistemic theory of vagueness. (shrink)

Volume 28, Issue 1, January 2020, Page 209-212.

This essay explores some theological implications of cognitive-science research into moral reasoning. Evolutionary theorizing argues that human morality originated as an adaptation that enabled our evolutionary ancestors to function as members of a social species. Neuroscientific experiments suggest that utilitarian responses to the moral dilemmas known as “trolley problems” involve more activity in brain areas associated with reason and less in areas associated with emotion than do nonutilitarian responses. According to Peter Singer and Joshua Greene, these two areas of (...) research, taken together, support utilitarianism. They might therefore also seem to challenge nonutilitarian theological ethics. However, drawing on Karl Barth and Dietrich Bonhoeffer, it is argued instead that cognitive-science research on moral reasoning could offer a valuable hermeneutic of suspicion concerning ethics as a human project. Christians can welcome this critical function as an aid in the theological reconstruction of ethics without thereby being committed to the inferences drawn by Singer and Greene. (shrink)

AGM-theory, named after its founders Carlos Alchourrón, Peter Gärdenfors and David Makinson, is the leading contemporary paradigm in the theory of belief-revision. The theory is reformulated here so as to deal with the central relational notions 'J is a contraction of K with respect to A' and 'J is a revision of K with respect to A'. The new theory is based on a principal-case analysis of the domains of definition of the three main kinds of theory-change (expansion, contraction (...) and revision). The new theory is stated by means of introduction and elimination rules for the relational notions. In this new setting one can re-examine the relationship between contraction and revision, using the appropriate versions of the so-called Levi and Harper identities. Among the positive results are the following. One can derive the extensionality of contraction and revision, rather than merely postulating it. Moreover, one can demonstrate the existence of revision-functions satisfying a principle of monotonicity. The full set of AGM-postulates for revision-functions allow for completely bizarre revisions. This motivates a Principle of Minimal Bloating, which needs to be stated as a separate postulate for revision. Moreover, contractions obtained in the usual way from the bizarre revisions, by using the Harper identity, satisfy Recovery. This provides a new reason (in addition to several others already adduced in the literature) for thinking that the contraction postulate of Recovery fails to capture the Principle of Minimal Mutilation. So the search is still on for a proper explication of the notion of minimal mutilation, to do service in both the theory of contraction and the theory of revision. The new relational formulation of AGM-theory, based on principal-case analysis, shares with the original, functional form of AGM-theory the idealizing assumption that the belief-sets of rational agents are to be modelled as consistent, logically closed sets of sentences. The upshot of the results presented here is that the new relational theory does a better job of making important matters clear than does the original functional theory. A new setting has been provided within which one can profitably address two pressing questions for A GM-theory: (1) how is the notion of minimal mutilation (by both contractions and revisions) best analyzed? and (2) how is one to rule out unnecessary bloating by revisions? (shrink)

Peter Milne (2007) poses two challenges to the inferential theorist of meaning. This study responds to both. First, it argues that the method of natural deduction idealizes the essential details of correct informal deductive reasoning. Secondly, it explains how rules of inference in free logic can determine unique senses for the existential quantifier and the identity predicate. The final part of the investigation brings out an underlying order in a basic family of free logics.

Peter Unger's 'problem of the many' has elicited many responses over the past quarter of a century. Here I present a new problem of the many. This new problem, I claim, is resistant to the solutions cunently on offer for Unger's problem.

What are the conditions on a successful naturalistic account of moral properties? In this paper I discuss one such condition: the possibility of moral concepts playing a role in good empirical theories on a par with those of the natural and social sciences. I argue that Peter Railton’s influential account of moral rightness fails to meet this condition, and thus is only viable in the hands of a naturalist who doesn’t insist on it. This conclusion generalises to all versions (...) of naturalism that give a significant role to a dispositional characterisation of moral properties. I also argue, however, that the epistemological and semantic motivations behind naturalism are consistent with a version of naturalism that doesn’t insist on the explanatory condition. The conclusion is that those naturalists who are attracted to accounts of moral properties such as Railton’s would do better not to insist on this\break condition. (shrink)

We compare Fregean theorizing about sets with the theorizing of an ontologically non-committal, natural-deduction based, inferentialist. The latter uses free Core logic, and confers meanings on logico-mathematical expressions by means of rules for introducing them in conclusions and eliminating them from major premises. Those expressions (such as the set-abstraction operator) that form singular terms have their rules framed so as to deal with canonical identity statements as their conclusions or major premises. We extend this treatment to pasigraphs as well, in (...) the case of set theory. These are defined expressions (such as ‘subset of’, or ‘power set of’) that are treated as basic in the lingua franca of informal set theory. Employing pasigraphs in accordance with their own natural-deduction rules enables one to ‘atomicize’ rigorous mathematical reasoning. (shrink)

This essay discusses Peter Langland-Hassan's approach to "explaining imagination" as it plays out in his recent book of that title. Langland-Hassan offers a theory of “attitude imagining” that avoids positing what he calls a “sui generis cognitive attitude.” This theory attempts to explain things like pretend play, hypothetical reasoning, and cognition of fiction; to explain them using only (what he calls) more “basic” mental states like beliefs and desires; and thus to explain them without positing a distinct cognitive attitude (...) of imagining, as many theorists do (including me). In other words, “attitude imagining,” for Langland-Hassan, is whatever explains those things (except for a distinct cognitive attitude of imagining itself). Despite the theoretical interest of this approach, I argue it is ontologically pennywise and pound foolish: for a slight savings in ontological complexity it dramatically reduces explanatory power. (shrink)

Many incompatibilists, including most prominently Peter Van Inwagen, have argued that deliberation presupposes a belief in libertarian freedom. They therefore suggest that deliberating determinists must have inconsistent beliefs: the belief they profess in determinism, as well as the belief, manifested in their deliberation, that determinism is false. In response, compatibilists have advanced alternative construals of the belief in freedom presupposed by deliberation, as well as cases designed to show that determinists can deliberate without inconsistency. I argue that the compatibilist (...) case requires a convincing demonstration not merely that belief in determinism is consistent with deliberation, but also that such a belief does not place great psychological strain on agents, and that cases so far advanced have not succeeded in showing this. I then present a case designed to show that agents can accept determinism and deliberate, without inconsistent beliefs and without psychological strain. (shrink)

In a recent paper in this journal, Matt King and Peter Carruthers argue that the common assumption that agents are only (or especially) morally responsible for actions caused by attitudes of which they are conscious needs to be rethought. They claim that there is persuasive evidence that we are never conscious of our propositional attitudes; we ought therefore to design our theories of moral responsibility to accommodate this fact. In this reply, I argue that the evidence they adduce need (...) not worry philosophers. There is an ongoing debate over the role that consciousness of our attitudes plays in morally responsible behaviour, but the evidence they produce does not favour either side. Even if we are not conscious of our propositional attitudes as such - even if we lack introspective access to their content - we nevertheless reliably come to know their content. There are systematic differences between those attitudes of whose content we come to be aware and those we do not, and these differences are directly relevant to our moral responsibility. Moreover, coming to be aware of the content of our attitudes has effects on our behaviour, and these effects are directly relevant to our moral responsibility. The causal route whereby we come to be conscious of the content of our attitudes is irrelevant to whether they play the right kinds of roles to distinguish between actions for which we are responsible and actions for which we ought to be excused. (shrink)

It is, as Dana Nelkin (2004) says, a rare point of agreement among participants in the free will debate that rational deliberation presupposes a belief in freedom. Of course, the precise content of that belief – and, indeed, the nature of deliberation – is controversial, with some philosophers claiming that deliberation commits us to a belief in libertarian free will (Taylor 1966; Ginet 1966), and others claiming that, on the contrary, deliberation presupposes nothing more than an epistemic openness that is (...) entirely compatible with determinism (Dennett 1984; Kapitan 1986). Since, however, the claim that deliberation presupposes freedom is accepted by all sides in the free will debate, it ought to be possible to frame a minimal version that is neutral between compatibilism and incompatibilism, and which therefore can be accepted by everyone. Peter van Inwagen has advanced the best-known such claim: ‘all philosophers who have thought about deliberation agree on one point: one cannot deliberate about whether to perform a certain act unless one believes it is possible for one to perform it’ (van Inwagen 1983: 154). It is the purpose of this paper to argue that van Inwagen, and the many philosophers who have followed him in this regard, is wrong. (shrink)