Foundation models such as GPT-4 are fine-tuned to avoid unsafe or otherwise problematic behavior, so that, for example, they refuse to comply with requests for help with committing crimes or with producing racist text. One approach to fine-tuning, called reinforcement learning from human feedback, learns from humans' expressed preferences over multiple outputs. Another approach is constitutional AI, in which the input from humans is a list of high-level principles. But how do we deal with potentially diverging input from humans? How (...) can we aggregate the input into consistent data about "collective" preferences or otherwise use it to make collective choices about model behavior? In this paper, we argue that the field of social choice is well positioned to address these questions, and we discuss ways forward for this agenda, drawing on discussions in a recent workshop on Social Choice for AI Ethics and Safety held in Berkeley, CA, USA in December 2023. (shrink)

Born in China in 551 B.C., Confucius rose from poverty to the heights of his country's ruling class. But then he quit his high post for the life of an itinerant philosopher. "The Analects" collects his teachings on education and government, the definition of nobility, the equality of man, and the right way and purpose of living - ideas that eventually spread to the West and influenced the great thinkers of the Enlightenment. And five centuries before Christ, Confucius set forth (...) his own Golden Rule: "Do not impose on others what you do not wish for yourself.". (shrink)

Akrasia is a classical Greek term that is typically translated as “incontinence,” although it is sometimes translated as “weakness of the will”. Someone who displays practical akrasia exhibits a failure of control, but not an absence of control. In the practical case, the akratic individual intentionally and voluntarily acts in a way that is contrary to what she judges she ought to do. I tuck into a large piece of cheesecake even though I know I ought not to, or I (...) light up a cigarette although I have avowed to quit. In cases of akrasia, practical judgments go in different directions; the agent acts against her best... (shrink)

First published in 1946, History of Western Philosophy went on to become the best-selling philosophy book of the twentieth century. A dazzlingly ambitious project, it remains unchallenged to this day as the ultimate introduction to Western philosophy. Providing a sophisticated overview of the ideas that have perplexed people from time immemorial, it is 'long on wit, intelligence and curmudgeonly scepticism', as the New York Times noted, and it is this, coupled with the sheer brilliance of its scholarship, that has made (...) Russell's History of Western Philosophy one of the most important philosophical works of all time. (shrink)

Some writers object to logical pluralism on the grounds that logic is normative. The rough idea is that the relation of logical consequence has consequences for what we ought to think and h...

Immensely intelligible, thought-provoking guide by Nobel prize-winner considers such topics as the distinction between appearance and reality, the existence and nature of matter, idealism, inductive logic, intuitive knowledge, many other subjects. For students and general readers, there is no finer introduction to philosophy than this informative, affordable and highly readable edition that is "concise, free from technical terms, and perfectly clear to the general reader with no prior knowledge of the subject."—The Booklist of the American Library Association.

_''Philosophy' is a word which has been used in many ways, some wider, some narrower. I propose to use it in a very wide sense, which I will now try to explain.'_ - _ Bertrand Russell Nearly forty years since its first publication, History of Western Philosophy_ remains unchallenged as the ultimate introduction to its subject, while claiming classic status in its own right. It is the bestselling philosophy book of the twentieth century and one of the most important (...) philosophical works of all time. This compact and affordable paperback edition makes this comprehensive and brilliantly-written text readily available for a new generation of readers. As part of our commitment to Russell publishing, the delux version of this bestselling title will continue to be available. 1961: 848pp: Pb: 0-145-07854-7: £16.99. (shrink)

First published in 1946, _History of Western Philosophy_ went on to become the best-selling philosophy book of the twentieth century. A dazzlingly ambitious project, it remains unchallenged to this day as the ultimate introduction to Western philosophy. Providing a sophisticated overview of the ideas that have perplexed people from time immemorial, it is 'long on wit, intelligence and curmudgeonly scepticism', as the _New York Times_ noted, and it is this, coupled with the sheer brilliance of its scholarship, that has made (...) Russell's _History of Western Philosophy_ one of the most important philosophical works of all time. (shrink)

First published in 1946, _History of Western Philosophy_ went on to become the best-selling philosophy book of the twentieth century. A dazzlingly ambitious project, it remains unchallenged to this day as the ultimate introduction to Western philosophy. Providing a sophisticated overview of the ideas that have perplexed people from time immemorial, it is 'long on wit, intelligence and curmudgeonly scepticism', as the _New York Times_ noted, and it is this, coupled with the sheer brilliance of its scholarship, that has made (...) Russell's _History of Western Philosophy_ one of the most important philosophical works of all time. (shrink)

Prologue -- Paris, August 1, 1990 -- What happened next -- Live in it -- Africa, 2008 -- Paris, revisited.

This brilliant and controversial work investigates the relationship between 'individual' and 'scientific' knowledge.

JOURNAL OF THE HISTORY OF PHILOSOPHY PRIZE for the best published book in the history of philosophy [Awarded in 2010] _______________ -/- Although it is widely recognized that David Hume's A Treatise of Human Nature (1739-40) belongs among the greatest works of philosophy, there is little agreement about the correct way to interpret his fundamental intentions. It is an established orthodoxy among almost all commentators that skepticism and naturalism are the two dominant themes in this work. The difficulty has been, (...) however, that Hume's skeptical arguments and commitments appear to undermine and discredit his naturalistic ambition to contribute to "the science of man". This schism appears to leave his entire project broken-backed. The solution to this riddle depends on challenging another, closely related, point of orthodoxy: namely, that before Hume published the Treatise he removed almost all material concerned with problems of religion. Russell argues, contrary to this view, that irreligious aims and objectives are fundamental to the Treatise and account for its underlying unity and coherence. It is Hume's basic anti-Christian aims and objectives that serve to shape and direct both his skeptical and naturalistic commitments. When Hume's arguments are viewed from this perspective we can solve, not only puzzles arising from his discussion of various specific issues, we can also explain the intimate and intricate connections that hold his entire project together. This "irreligious" interpretation provides a comprehensive fresh account of the nature of Hume's fundamental aims and ambitions in the Treatise. It also presents a radically different picture of the way in which Hume's project was rooted in the debates and controversies of his own time, placing the Treatise in an irreligious or anti-Chrisitan philosophical tradition that includes Hobbes, Spinoza and freethinking followers. Considered in these terms, Hume's Treatise constitutes the crowning achievement of the Radical Enlightenment. (shrink)

This book develops an Aristotelian account of the virtue of practical intelligence or "phronesis"--an excellence of deliberating and making choices--which ...

The digital revolution has widened the array of curriculum materials available to history teachers. Given the variable quality of these new materials and the deeply contextual nature of teaching, educators need better tools for selecting among the vast options available. This study aimed to validate a device designed for that purpose, called the Curriculum Materials Evaluation Tool (CMET). Using a questionnaire and think-aloud interview, the study examined how four social studies teachers evaluated a novel material set for potential classroom use, (...) and how the CMET mediated their analysis. Findings showed that the teachers preferred when materials are readily accessible and adaptable for their specific teaching context, in contrast to “one-size-fits-all” resources that dominate the Web. The CMET appeared to foster a deeper and broader analysis of the given material set, especially regarding its political and cultural orientation. The study suggests that teachers’ role in vetting and adapting digital materials be recognized and embraced. The CMET can contribute to that end through its use in district adoption committees, teacher professional development, and collaborative curriculum research. (shrink)

_'Philosophy, from the earliest times, has made greater claims, and acheived fewer results than any other branch of learning... I believe that the time has now arrived when this unsatisfactory state of affairs can be brought to an end'_ - _Bertrand Russell_ So begins _Our Knowledge of the Eternal World_, Bertrand Russell's classic attempt to show by means of examples, the nature, capacity and limitations of the logico-analytical method in philosophy.

This anthology is a thorough introduction to classic literature for those who have not yet experienced these literary masterworks. For those who have known and loved these works in the past, this is an invitation to reunite with old friends in a fresh new format. From Shakespeare's finesse to Oscar Wilde's wit, this unique collection brings together works as diverse and influential as The Pilgrim's Progress and Othello. As an anthology that invites readers to immerse themselves in the masterpieces of (...) the literary giants, it is must-have addition to any library. (shrink)

A survey of contemporary work on logical pluralism.

This is a contribution to a Book symposium on The Limits of Free Will: Selected Essays by Paul Russell. Russell provides replies to three critics of The Limits of Free Will. The first reply is to Robert Wallace and focuses on the question of whether there is a conflict between the core compatibilist and pessimist components of the "critical compatibilist" position that Russell has advanced. The second reply is to Angela Smith's discussion of the "narrow" interpretation of (...) moral responsibility responsibility (as defended by R. Jay Wallace) and how best to respond to it. The third and last reply is concerned with Christopher Bennett's criticism of Russell's views concerning "motivational scepticism" and the possibility of pure practical reasons. (shrink)

An unabridged edition with updated footnotes and layout, to include: Recent Criticisms of "Consciousness" - Instinct and Habit - Desire and Feeling - Influence of Past History on Present Occurrences in Living Organisms - Psychological and Physical Causal Laws - Introspection - The Definition of Perception - Sensations and Images - Memory - Words and Meaning - General Ideas and Thought - Belief - Truth and Falsehood - Emotions and Will - Characteristics of Mental Phenomena.

The titile essay of this collection suggests that Bertrand Russell's lifelong preoccupation: the disentanglement, with ever-increasing precision, of what is subjective or intellectualy cloudy from what is objective or capable of logical demonstration. The first five essays he calls 'entirely popular': they include two on the revolutionary changes in mathematics in the last hundred years, and one on the value of science in human culture. The last five, 'somewhat more technical', are concerned with particular problems of philosophy: the ultimate (...) nature of matter, the connection between the sense-data and physics, the problem of casuality and different ways of knowing. In these one can see the Russell method in operation, intellectual analysis dissecting the problem to its bare bones. (shrink)

Free Will & The Tragic Predicament : Making Sense of Williams -/- The discussion in this paper aims to make better sense of free will and moral responsibility by way of making sense of Bernard Williams’ significant and substantial contribution to this subject. Williams’ fundamental objective is to vindicate moral responsibility by way of freeing it from the distortions and misrepresentations imposed on it by “the morality system”. What Williams rejects, in particular, are the efforts of “morality” to further “deepen” (...) or “refine” the notion of the voluntary, with a view to securing “ultimate justice”. It is these aims and aspirations, he argues, that take us to the precipice of scepticism. In Shame and Necessity (1993) Williams advances a vindicatory genealogy that unmasks the “illusions” and “fantasies” of our current ethical ideas as they relate to agency and responsibility. What we are then left with is the task of “recasting our ethical conceptions” . It is here that Williams is especially insistent on the importance and value of historical consciousness and reflection. The role of our reflections about the Greeks and tragedy is precisely to show that in order to move forward, into the future, we need to first look back at where we have come from. The value of these “untimely” observations is that they provide us with alternatives and options that we might otherwise lack. What we discover, when we consider the Greeks, is their commitment to a “pessimism of strength” that rests on rejecting scepticism. It is this two-sided perspective on our ethical predicament that delivers a more truthful account of our human situation, one that will help us discard those illusions and fantasies of "morality" that we are “better off” without. An account of this kind refuses to accept an optimism that insists that any form of responsible ethical life must be one that is immune to the influence of luck and fate. This is the fundamental lesson that we can learn from the ancient Greeks and that Williams seeks to “recover” for us. (shrink)

(1984). Lawyer‐client confidences under the A.B.A. model rules: Ethical rules without ethical reason. Criminal Justice Ethics: Vol. 3, No. 2, pp. 3-8.

(1984). The problem of writing, enforcing, and teaching ethical rules: A reply to professor Goldman. Criminal Justice Ethics: Vol. 3, No. 2, pp. 14-16.

From what race is to what race does -- Reproductive technologies are not "post-racial" -- Race isn't just made, it's used -- A technological history of race -- "I just want children like me" -- Race and choice in the era of liberal eugenics.

The argument and discussion in this paper begins from the premise that Hume was an atheist who denied the religious or theist hypothesis. However, even if it is agreed that that Hume was an atheist this does not tell us where he stood on the question concerning the value of religion. Some atheists, such as Spinoza, have argued that society needs to maintain and preserve a form of “true religion”, which is required for the support of our ethical life. Others, (...) such as D’Holbach have argued that religion is not only false it is pernicious and it should be eradicated. This paper argues that Hume rejected both these proposals, on the ground that they rest, in different ways, on excessively optimistic assumptions. The sensible, practical form of atheism that Hume defends has a more modest and realistic aim, which is simply to restrict and limit the most pernicious forms of religion. Understood this way, Hume’s practical atheism is very different from the forms of “old” atheism associated with Spinoza and D’Holbach, as well as from the “new atheism” of thinkers such as Dawkins and Dennett. -/- Reprinted in Paul Russell, "Recasting Hume and Early Modern Philosophy: Selected Essays" (New York: Oxford University Press, 2021): 340-383. (shrink)

.... The strategy I have defended involves drawing a distinction between those who can and cannot legitimately hold an agent responsible in circumstances when the agent is being covertly controlled (e.g. through implantation processes). What is intuitively unacceptable, I maintain, is that an agent should be held responsible or subject to reactive attitudes that come from another agent who is covertly controlling or manipulating him. This places some limits on who is entitled to take up the participant stance in relation (...) to agents who are rational self-controllers but nevertheless subject to covert control.26 In this way, what is compromised by conditions of covert control is not the responsibility of the agent as such. It is, rather, the participant stance of those other agents who covertly control him. Clearly it is possible to establish these specific limits on who can hold these agents responsible without denying that the agents themselves remain free and responsible. When we take this approach we will find that we are no longer faced with an unattractive choice between simply “biting the bullet” or having to “spit it out”. All we need to do is chew carefully, until there is nothing left that we find too hard to swallow. (shrink)

In this volume of newly commissioned essays, leading moral philosophers offer a comprehensive overview of virtue ethics.

In this article, I begin by describing what I call this Black Lives Matter moment in the US. I then offer three reasons for considering racism as a bioethical issue, the least discussed of which is the way in which racism acts as a barrier to the creation of better healthcare systems. Next, I argue that the concept of race itself constitutes a bioethical issue in a way that is not fully reducible to racism. Finally, I discuss how we, both (...) bioethicists and health care professionals, might meet this moment by identifying individual points of responsibility (beyond liability) for structural injustice. (shrink)

Nancy Cartwright's 1983 book How the Laws of Physics Lie argued that theories of physics often make use of idealisations, and that as a result many of these theories were not true. The present paper looks at idealisation in logic and argues that, at least sometimes, the laws of logic fail to be true. That might be taken as a kind of skepticism, but I argue rather that idealisation is a legitimate tool in logic, just as in physics, and recognising (...) this frees logicians up to use false laws where these are helpful. (shrink)

Bertrand Russell is widely regarded as one of the greatest philosophers of the twentieth century and a brilliant writer and commentator on social and political affairs. What I Believe offers a lucid and concise insight into Russell’s thinking on issues that preoccupied him throughout his life: atheism, religious morality and the impact of science on society. With the addition of two further essays, 'Why I Took to Philosophy' and 'How I Write', this is a superb example of (...) class='Hi'>Russell as his very best. With a foreword by Alan Ryan. (shrink)

In "Freedom and Resentment" P.F. Strawson, famously, advances a strong form of naturalism that aims to discredit kcepticism about moral responsibility by way of approaching these issues through an account of our reactive attitudes. However, even those who follow Strawson's general strategy on this subject accept that his strong naturalist program needs to be substantially modified, if not rejected. One of the most influential and important efforts to revise and reconstruct the Strawsonian program along these lines has been provided by (...) R. Jay Wallace, who presents a "narrower" construal of our reactive attitudes in his own account of what is involved in holding an agent responsible. In this paper I argue that Wallace's narrow construal of responsibility comes at too high a cost and that naturalists of a broadly Strawsonian cast should reject it. Related to this point, I argue that Wallace's narrow conception of responsibility is a product of his effort to construct his account within the confines of "the morality system" (i.e. as described by Bernard Williams) and that this way of construing responsibility leads into series of unnecessary and misleading oppositions. A more plausible middle path, I maintain, can be found between Strawson's excessively strong naturalist program and Wallace's narrow and restrictive view of responsibility. (shrink)

1. Happiness, then and now -- Happiness, eudaimonia, and practical reasoning -- Happiness as eudaimonia -- Happiness and virtuous activity -- New directions from old debates -- 2. Happiness then: the sufficiency debate -- Aristotle's case against the sufficiency thesis -- 3. Happiness now: rethinking the self -- Socrates' case for the sufficiency thesis -- Epictetus and the stoic self -- The Stoics' case for the sufficiency thesis -- The embodied conception of the self -- The embodied conception and psychological (...) well-being -- The Stoics' case against the embodied conception. (shrink)

Throughout much of the first half of the twentieth century, the free-will debate was largely concerned with the question of what kind of freedom was required for moral responsibility and whether the kind of freedom required was compatible with the thesis of determinism. This issue was itself addressed primarily with reference to the question of how freedom is related to alternative possibilities and what the relevant analysis of “could have done otherwise” comes to. The discussion of these topics made little (...) advance on the basic strategies and positions already developed and defended on either side of the compatibilist/incompatibilist divide in the preceding two centuries. When P. F. Strawson’s published his seminal article “Freedom and Resentment” in 1962 the dynamics of this debate were fundamentally altered. This is true both in respect of Strawson’s general methodology, which demands a more empirically informed approach, and in terms of his core conceptual framework, which identifies a different set of considerations and issues at the heart of this debate. In particular, whereas the traditional or classical debate focused on the problem of (moral) freedom, Strawson directed his attention to the role of moral sentiments or “reactive attitudes” as the key to understanding and resolving the core problems lying at the heart of this debate. This essay is devoted to a critical assessment of Strawson’s project and an analysis of the current debate concerning its prospects. (shrink)

First published in 1910, Philosophical Essaysis one of Bertrand Russell's earliest works and marks an important period in the evolution of thought of one of the world's most influential thinkers. This selection of seven essays displays Russell's incisiveness and brilliance of exposition in the examination of ethical subjects and the nature of truth. Insightful and highly accessible, these essays are as illuminating today as they were on first publication.

This collection of eleven philosophical essays addresses current trends in materialist philosophy dealing with subject-object relations, amounting to a polemical corrective that insists on the organizing role of the subject within materialist thought.

Rational choice and other accounts of trust base it in objective assessments of the risks and benefits of trusting. But rational subjects must choose in the light of what knowledge they have, and that knowledge determines their capacities for trust. This is an epistemological issue, but not at the usual level of the philosophy of knowledge. Rather, it is an issue of pragmatic rationality for a given actor. It is commonly argued that trust is inherently embedded in iterated, thick relationships. (...) But such relationships are merely one source of relevant knowledge in a street-level epistemological account. Early experience may heavily influence later capacity for trust. For example, bad experience may lead to lower levels of trust and therefore fewer opportunities for mutual gain. (shrink)

David Hume (1711-1776) is widely recognized as one of the most influential and significant critics of religion in the history of philosophy. There remains, nevertheless, considerable disagreement about the exact nature of his views. According to some, he was a skeptic who regarded all conjectures relating to religious hypotheses to be beyond the scope of human understanding – he neither affirmed nor denied these conjectures. Others read him as embracing a highly refined form of “true religion” of some kind. On (...) the other side of this spectrum, it is claimed that Hume was committed to atheism, although due to social conditions at the time, this had to be (thinly) concealed or masked. The aim of this article is to provide an overview of Hume’s core concerns and arguments on this subject and to provide the reader with a framework for interpreting and assessing his various contributions. (shrink)

Throughout his lectures and published writings on anthropology, Kant describes a form of unintentional, unstructured, obscure, and pleasurable imaginative mental activity, which he calls fantasy (Phantasie), where we ‘take pleasure in letting our mind wander about in obscurity.’ In the context of his pragmatic anthropology, Kant was concerned not only to describe this form of mental activity as a fact of human psychology, but more importantly, to criticize and discourage it. But must we share Kant’s negative evaluation? Could fantasy play (...) a positive role in some kinds of experience? In this paper I first reconstruct Kant’s conception of fantasy, and then consider what role fantasy might play in aesthetic experience. Precisely because of his anxieties about fantasy, Kant is careful to distinguish between the lawless freedom of the imagination in fantasy and the ‘free lawfulness’ of the imagination in aesthetic judgment. Departing from Kant, and with help from Susan Sontag, I argue that certain aesthetic objects, especially certain works of modernist art, positively invite fantasy, making fantasy part of proper aesthetic appreciation. I conclude by suggesting that while fantasy can indeed play a positive role in aesthetic appreciation, there is still reason to regard fantasy as ‘normatively ambiguous.’. (shrink)

David Hume’s views on the subject of free will are among the most influential contributions to this long-disputed topic. Throughout the twentieth century, and into this century, Hume has been widely regarded as having presented the classic defense of the compatibilist position, the view that freedom and responsibility are consistent with determinism. Most of Hume’s core arguments on this issue are found in the Sections entitled “Of liberty and necessity,” first presented in Book 2 of A Treatise of Human Nature (...) (1739) and then in his An Enquiry concerning Human Understanding (1748). Although the general position in both these works is much the same, there are some significant points of difference relating to the way in which the core position is presented and also in the specific range of arguments covered. The focus of my concerns in this essay will not, however, lie with the relationship between the Treatise and the first Enquiry versions of “Of liberty and necessity.” My discussion will center on the contrast between two alternative interpretations of Hume’s views on this subject, with particular reference to the version presented in the Treatise. It will be my particular concern to explain and defend the naturalistic as against the classical compatibilist account and to explain the general significance of the naturalistic account for the contemporary debate. (shrink)