In this paper I discuss two kinds of attempts to qualify incompatibilist and compatibilist conceptions of freedom to avoid what have been thought to be incredible commitments of these rival accounts. One attempt -- which I call soft libertarianism -- is represented by Robert Kane's work. It hopes to defend an incompatibilist conception of freedom without the apparently difficult metaphysical costs traditionally incurred by these views. On the other hand, in response to what I call the robot objection (that (...) if compatibilism is true, human beings could be the products of design), some compatibilists are tempted to soften their position by placing restrictions on the origins of agency. I argue that both of these attempts are misguided. Hard libertarianism and hard compatibilism are the only theoretical options. (shrink)

In this paper I discuss two kinds of attempts to qualify incompatibilist and compatibilist conceptions of freedom to avoid what have been thought to be incredible commitments of these rival accounts. One attempt -- which I call soft libertarianism -- is represented by Robert Kane''s work. It hopes to defend an incompatibilist conception of freedom without the apparently difficult metaphysical costs traditionally incurred by these views. On the other hand, in response to what I call the robot objection (that (...) if compatibilism is true, human beings could be the products of design), some compatibilists are tempted to soften their position by placing restrictions on the origins of agency. I argue that both of these attempts are misguided. Hard libertarianism and hard compatibilism are the only theoretical options. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Breakdown of C i M phy " artes an eta sacs RICHARD A. WATSON WITHIN CARTESIANISMthere arose many problems deriving from conflicts between Cartesian principles. Inadequate attempts to solve these problems were crucial reasons for the breakdown of Cartesian metaphysics in the late seventeenth and early eighteenth centuries. The major difficulties derived from the acceptance of a dualism of substances seated in a system which included epistemological (...) and causal likeness principles plus an ontological framework in which the categories of substance and modification were exhaustive. The major solutions involved either denying the likeness principles or altering the ontological framework. The first led to unintelligibility ; the second, culminating in Hume, opened the way to non-Cartesian metaphysics. The first section of this study contains a characterization of late seventeenth -century Cartesian metaphysics. The second is an exposition of Foucher 's four major criticisms of this system. In the third section, monistic solutions suggested in Descartes and by Spinoza, Foucher, Leibniz, and Locke are considered; in the fourth, the dualistic solutions of the orthodox Cartesians Rohault, R~gis, Desgabets, La Forge, Le Grand, and Arnauld; and in the fifth, the occasionalist solution of Malebranche. The sixth section is an analysis of these orthodox and occasionalist solutions, showing how each ultimately fails because of dependence upon the ontology of substance and modification. The seventh section is a consideration of Berkeley and Hume in the Cartesian context. A consideration of their systems as offering solutions to Cartesian problems illuminates in new light both the systems and the problems. In broad terms, this study moves from a consideration of problems arising from an ontology of two substances, to a consideration of problems arising from the ontological pattern of substance and modification. The Cartesians were concerned with relationships between two substances, but they saw no difficulties connected with the relationship between a substance and its modifications (or properties). Berkeley's treatment (deriving from Male- [177] 178 HISTORY OF PHILOSOPHY branche) of the relationships between mind and idea, and between mind and notion, is illuminated by a consideration of the extent to which he took these relationships for granted in the Cartesian way, and of the extent to which he saw difficulties in the relationship between substance and modification. The Berkeleian solution to Cartesian problems, like that of Malebranche before him, was not successful; Malebranche belittled, and Berkeley denied the dualism of substances, but neither philosopher could break entirely with the ontological pattern of substance and modification. The final breakdown of Cartesian metaphysics came with Hume, who, in providing the culmination of a most important trend in modern philosophy, opened the way to new metaphysics and became the father of contemporary philosophy. I A model late seventeenth-century Cartesian metaphysical system. The last grand expositor of the Cartesian philosophy was Antoine Le Grand who in 1694 published An Entire Body of Philosophy. The characterization of the late seventeenth-century Cartesian system given below follows Le Grand's exposition more closely than others, but it also incorporates elements from those of Rohault, R6gis, Desgabets, La Forge, Malebranche, and Arnauld.1 None of these philosophers professed a system of exactly the sort this characterization pictures, nor is it implied here that they do. The guide and rationale for drawing from them such a model Cartesianism is the polemical writing of Simon Foucher. Foucher's series of attacks upon Cartesianism (of which the second is his criticism of Malebranche of 1675, Critique de la Rdcherche de la veritd) give clearly the most important objections against Cartesian metaphysics.2The system outlined below, while more com1Le Grand, Antoine, An Entire Body of Philosophy According to the Principles of the Famous Renate des Cartes (London, 1694); Rohault, Jacques, Traitd de physique (Paris, 1671); R6gis, Pierre-Sylvain, Syst~me de philosophie, contenant la logique, la mdtaphysique, la physique et la morale (Lyon, 1690); Desgabets, Robert, Critique de la Critique de la Recherche de la veritd, oCt l'on decouvre le chemin qui conduit aux connoissances solides. Pour servir de rdsponse gtla Lettre d'un academicien (Paris, 1675); La Forge, Louis de, Traitd de l'dme humaine, de ses facultds et fonctions et de son union avec le corps, d'apr~s les principes de... (shrink)

Robert Bass argues that the evidential problem of evil can be strengthened by the application of a Bayesian conditionalization argument. I argue that, whatever the merits of Bayesian conditionalization arguments, they are unsuccessful in substantiating the evidential problem of evil because the problem of evil doesn’t meet the necessary conditions for applying the formula informatively. I offer two examples to show that a successful application of the Bayesian formula must pass two tests, the competency test and the connection test. (...) I then show that the problem of evil passes neither, and is therefore not strengthened by the Bayesian analysis. I conclude that Bass’s reformulated argument poses no substantive threat to theism. (shrink)

P.F. Strawson’s compatibilism has had considerable influence. However, as Watson has argued in “Responsibility and the Limits of Evil”, his view appears to have a disturbing consequence: extreme evil exempts an agent from moral responsibility. This is a reductio of the view. Moreover, in some cases our emotional reaction to an evildoer’s history clashes with our emotional expressions of blame. Anyone’s actions can be explained by his or her history, however, and thereby can conflict with our present blame. Additionally, (...) we too might have been evil if our history had been like the unlucky evildoer’s. Thus, our emotional responses to the evildoer compromise our standing to blame them. Since Strawson’s view demarcates moral responsibility by moral emotional responses, his view appears to be self-defeating. In this paper, I defend the Strawsonian view from the reductio and self-defeat problems. I argue that two emotions, disgust and elevation, can be moral reactive attitudes in Strawson’s sense. First, moral disgust expresses neither blame nor exemption from responsibility. Instead, moral disgust presupposes blameworthiness but is instead a distinct response to the extreme wrongdoer. Secondly, moral disgust involves self-directed attitudes that explain away our apparent lack of standing to blame the evil agent. The structure of disgust as a reactive attitude is mirrored along the positive dimension by the emotion that Haidt has called “elevation”, a feeling of moral inspiration. I conclude by defending my view from objections about the moral appropriateness of disgust. (shrink)

Jamie Carlin Watson has recently challenged my Bayesian formulation of the evidential argument from evil. My approach depends upon certain critical assumptions, but Watson argues that I am not entitled to those assumptions. I reply briefly, showing why I am entitled to those assumptions, and thus, why my argument survives his critique.

As technology redefines relationships, new assumptions are emerging about the ethics of persuasion. In an increasingly global economy, technology is forcing greater transparency onto businesses and governments as the moral context of their communications is inseparable from the competitive nature of the business world. This article suggests that moral boundaries will be set naturally, that consumers have a moral obligation to excercise "due diligence" in their acceptance of messages, and that no one is in charge of the global economy's conventions (...) and morality. The system ultimately depends on participants to keep their own self-interested boat in the race. (shrink)

This article is an accompaniment to Anthony Freeman’s review of Views into the Chinese Room, reflecting on some pertinent outstanding questions about the Chinese room argument. Although there is general agreement in the artificial intelligence community that the CRA is somehow wrong, debate continues on exactly why and how it is wrong. Is there a killer counter-argument and, if so, what is it? One remarkable fact is that the CRA is prototypically a thought experiment, yet it has been very little (...) discussed from the perspective of thought experiments in general. Here, I argue that the CRA fails as a thought experiment because it commits the fallacy of undersupposing, i.e., it leaves too many details to be filled in by the audience. Since different commentators will often fill in details differently, leading to different opinions of what constitutes a decisive counter, the result is 21-plus years of inconclusive debate. (shrink)

Postcolonial science studies entails ostensibly contradictory critical and empirical commitments. Science studies scholars influenced by Bruno Latour and Isabelle Stengers embrace forms of realist, radical empiricism, while postcolonial studies scholars influenced by Jacques Derrida trace the limits of the knowable. This essay takes their common use of the term cosmopolitics as an unexpected point of departure for reconciling Derrida’s program with Stengers’s and Latour’s. I read Derrida’s critique of hospitality and Stengers’s and Latour’s ontological politics as necessary complements for conceiving (...) a care-oriented subalternist cosmopolitics, a process of composing common worlds that remains attentive to the limits of representation. (shrink)

We begin with the history of the discovery of computability in the 1930’s, the roles of Gödel, Church, and Turing, and the formalisms of recursive functions and Turing automatic machines . To whom did Gödel credit the definition of a computable function? We present Turing’s notion [1939, §4] of an oracle machine and Post’s development of it in [1944, §11], [1948], and finally Kleene-Post [1954] into its present form. A number of topics arose from Turing functionals including continuous functionals on (...) Cantor space and online computations. Almost all the results in theoretical computability use relative reducibility and o-machines rather than a-machines and most computing processes in the real world are potentially online or interactive. Therefore, we argue that Turing o-machines, relative computability, and online computing are the most important concepts in the subject, more so than Turing a-machines and standard computable functions since they are special cases of the former and are presented first only for pedagogical clarity to beginning students. At the end in §10–§13 we consider three displacements in computability theory, and the historical reasons they occurred. Several brief conclusions are drawn in §14. (shrink)

This important new text establishes a framework for discussing, understanding, and ultimately making sound decisions on meeting these ethical challenges.

In this essay I will discuss and appraise two conflicting answers to the question of whether there was a crisis in Ptolemaic astronomy prior to the Copernican revolution. I will begin by giving a brief account of why anybody should be interested in this question. I will discuss the two conflicting answers of Kuhn (1962, 1970), who claims to present evidence which shows that Ptolemaic astronomy was anomaly-ridden at the time of Copernicus, and of Gingerich (1975), who claims that the (...) supposed anomalies, which have been passed down in the historical literature due to poor scholarship, are fictitious. Finally I will appraise Gingerich’s criticism of Kuhn, giving my own evaluation of Gingerich’s arguments. I conclude that Gingerich’s arguments against the existence of a technical crisis in Ptolemaic astronomy prior to Copernicus appear to be, either arguments against the efficacy of the Copernican system, or arguments based on definitions of complexity which are not directly attributable to Kuhn. (shrink)

"This book discusses the vast and complex range of choices in between blanket amnesty and total accountability through criminal justice, and does so with ...

We consider the informal concept of "computability" or "effective calculability" and two of the formalisms commonly used to define it, "(Turing) computability" and "(general) recursiveness". We consider their origin, exact technical definition, concepts, history, general English meanings, how they became fixed in their present roles, how they were first and are now used, their impact on nonspecialists, how their use will affect the future content of the subject of computability theory, and its connection to other related areas. After a careful (...) historical and conceptual analysis of computability and recursion we make several recommendations in section §7 about preserving the intensional differences between the concepts of "computability" and "recursion." Specifically we recommend that: the term "recursive" should no longer carry the additional meaning of "computable" or "decidable;" functions defined using Turing machines, register machines, or their variants should be called "computable" rather than "recursive;" we should distinguish the intensional difference between Church's Thesis and Turing's Thesis, and use the latter particularly in dealing with mechanistic questions; the name of the subject should be "Computability Theory" or simply Computability rather than "Recursive Function Theory.". (shrink)

Debates over vaccine mandates raise intense emotions, as reflected in the current controversy over whether to mandate the vaccine against human papilloma virus (HPV), the virus that can cause cervical cancer. Public health ethics so far has failed to facilitate meaningful dialogue between the opposing sides. When stripped of its emotional charge, the debate can be framed as a contest between competing ethical values. This framework can be conceptualized graphically as a conflict between autonomy on the one hand, which militates (...) against government intrusion, and beneficence, utilitarianism, justice, and nonmaleficence on the other, which may lend support to intervention. When applied to the HPV vaccine, this framework would support a mandate based on utilitarianism, if certain conditions are met and if herd immunity is a realistic objective. (shrink)

In developing a framework for assessing privacy risks, Dupras and Bunnik’s “Toward a framework for assessing privacy risks in multi-omic research and databases” considers the question of whe...

The psychological concept of illusion is defined as a process involving an interaction of logical and empirical considerations. Common usage suggests that an illusion is a discrepancy between one's awareness and some stimulus. Following preliminary definitions of classes of stimuli, five definitions of illusion are considered, based upon the possible discrepancies between awareness and a stimulus. It is found that each of these definitions fails to make important distinctions, even to the point of equating all illusory and perceptual phenomena. This (...) dilemma is resolved by redefining illusion without reference to truth or falsity, but relative to the functioning of a given perceptual system under different conditions. The definition accepted as best is 'a discrepancy between one's perceptions of an object or event observed under different conditions'. Conditions may differ in terms of stimulus exposure, stimulus context, or experiental context. The philosophical and psychological implications are discussed of accepting a definition of illusion not based on a discrepancy between awareness and a stimulus. (shrink)

John Searle’s Chinese room argument is a celebrated thought experiment designed to refute the hypothesis, popular among artificial intelligence scientists and philosophers of mind, that “the appropriately programmed computer really is a mind”. Since its publication in 1980, the CRA has evoked an enormous amount of debate about its implications for machine intelligence, the functionalist philosophy of mind, theories of consciousness, etc. Although the general consensus among commentators is that the CRA is flawed, and not withstanding the popularity of the (...) systems reply in some quarters, there is remarkably little agreement on exactly how and why it is flawed. A newcomer to the controversy could be forgiven for thinking that the bewildering collection of diverse replies to Searle betrays a tendency to unprincipled, ad hoc argumentation and, thereby, a weakness in the opposition’s case. In this paper, treating the CRA as a prototypical example of a ‘destructive’ thought experiment, I attempt to set it in a logical framework, which allows us to systematise and classify the various objections. Since thought experiments are always posed in narrative form, formal logic by itself cannot fully capture the controversy. On the contrary, much also hinges on how one translates between the informal everyday language in which the CRA was initially framed and formal logic and, in particular, on the specific conception of possibility that one reads into the logical formalism. (shrink)

Let M be a smooth, compact manifold of dimension n ≥ 5 and sectional curvature | K | ≤ 1. Let Met (M) = Riem(M)/Diff(M) be the space of Riemannian metrics on M modulo isometries. Nabutovsky and Weinberger studied the connected components of sublevel sets (and local minima) for certain functions on Met (M) such as the diameter. They showed that for every Turing machine T e , e ∈ ω, there is a sequence (uniformly effective in e) of homology (...) n-spheres {P k e } k ∈ ω which are also hypersurfaces, such that P k e is diffeomorphic to the standard n-sphere S n (denoted P k e ≈ diff S n ) iff T e halts on input k, and in this case the connected sum N k e =M ♯ P k e ≈ diff M , so N k e ∈ Met(M), and N k e is associated with a local minimum of the diameter function on Met(M) whose depth is roughly equal to the settling time σ e (k) of T e on inputs y i } ∈ ω of c.e. sets so that for all i the settling time of the associated Turing machine for A i dominates that for A i + 1 , even when the latter is composed with an arbitrary computable function. From this, Nabutovsky and Weinberger showed that the basins exhibit a "fractal" like behavior with extremely big basins, and very much smaller basins coming off them, and so on. This reveals what Nabutovsky and Weinberger describe in their paper on fractals as "the astonishing richness of the space of Riemannian metrics on a smooth manifold, up to reparametrization." From the point of view of logic and computability, the Nabutovsky-Weinberger results are especially interesting because: (1) they use c.e. sets to prove structural complexity of the geometry and topology, not merely undecidability results as in the word problem for groups, Hilbert's Tenth Problem, or most other applications; (2) they use nontrivial information about c.e. sets, the Soare sequence {A i } i ∈ ω above, not merely G öodel's c.e. noncomputable set K of the 1930's; and (3) without using computability theory there is no known proof that local minima exist even for simple manifolds like the torus T 5 (see §). (shrink)