Ludwig Feuerbach's work is often too easily dovetailed with the works of Hegel and Marx and therefore read teleologically as an intermediary step between the two “major” figures. By re-interpreting Feuerbach more as a system critic than as a system builder, this article attempts to elucidate his relationships to the other two. It will also point up the gendered articulation of his critiques of religion and philosophy. The article will show how Feuerbach's use of gender, though remaining fixed within a (...) predictably hierarchical binary, is more than simply symptomatic of its context and offers significant resources for critical re-readings of nineteenth-century German philosophy. (shrink)

Assume that, even with a time machine, Tim does not have the ability to travel to the past and kill Grandfather. Why would that be? And what are the implications for traditional debates about freedom? We argue that there are at least two satisfactory explanations for why Tim cannot kill Grandfather. First, if an agent’s behavior at time _t_ is causally dependent on fact _F_, then the agent cannot perform an action (at _t_) that would require _F_ to have not (...) obtained. Second, if an agent’s behavior at time _t_ is causally dependent on fact _F_, then the agent cannot perform an action (at _t_) that would prevent _F_ from obtaining. These two explanations have distinct upshots for more traditional debates over freedom. The first implies that causal determinism is incompatible with the ability to do otherwise and also raises questions about the traditional arguments for the incompatibility of divine foreknowledge and the ability to do otherwise; the second does neither. However, both explanations imply that the Molinist account of divine providence renders agents unable to do otherwise, at least in certain circumstances. (shrink)

One of the main difficulties in assessing artificial intelligence (AI) is the tendency for people to anthropomorphise it. This becomes particularly problematic when we attach human moral activities to AI. For example, the European Commission’s High-level Expert Group on AI (HLEG) have adopted the position that we should establish a relationship of trust with AI and should cultivate trustworthy AI (HLEG AI Ethics guidelines for trustworthy AI, 2019, p. 35). Trust is one of the most important and defining activities in (...) human relationships, so proposing that AI should be trusted, is a very serious claim. This paper will show that AI cannot be something that has the capacity to be trusted according to the most prevalent definitions of trust because it does not possess emotive states or can be held responsible for their actions—requirements of the affective and normative accounts of trust. While AI meets all of the requirements of the rational account of trust, it will be shown that this is not actually a type of trust at all, but is instead, a form of reliance. Ultimately, even complex machines such as AI should not be viewed as trustworthy as this undermines the value of interpersonal trust, anthropomorphises AI, and diverts responsibility from those developing and using them. (shrink)

In this paper I argue for an association between impurity and explanatory power in contemporary mathematics. This proposal is defended against the ancient and influential idea that purity and explanation go hand-in-hand (Aristotle, Bolzano) and recent suggestions that purity/impurity ascriptions and explanatory power are more or less distinct (Section 1). This is done by analyzing a central and deep result of additive number theory, Szemerédi’s theorem, and various of its proofs (Section 2). In particular, I focus upon the radically impure (...) (ergodic) proof due to Furstenberg (Section 3). Furstenberg’s ergodic proof is striking because it utilizes intuitively foreign and infinitary resources to prove a finitary combinatorial result and does so in a perspicuous fashion. I claim that Furstenberg’s proof is explanatory in light of its clear expression of a crucial structural result, which provides the “reason why” Szemerédi’s theorem is true. This is, however, rather surprising: how can such intuitively different conceptual resources “get a grip on” the theorem to be proved? I account for this phenomenon by articulating a new construal of the content of a mathematical statement, which I call structural content (Section 4). I argue that the availability of structural content saves intuitive epistemic distinctions made in mathematical practice and simultaneously explicates the intervention of surprising and explanatorily rich conceptual resources. Structural content also disarms general arguments for thinking that impurity and explanatory power might come apart. Finally, I sketch a proposal that, once structural content is in hand, impure resources lead to explanatory proofs via suitably understood varieties of simplification and unification (Section 5). (shrink)

Purpose The purpose of this paper is clearly illustrate this convergence and the prescriptive recommendations that such documents entail. There is a significant amount of research into the ethical consequences of artificial intelligence. This is reflected by many outputs across academia, policy and the media. Many of these outputs aim to provide guidance to particular stakeholder groups. It has recently been shown that there is a large degree of convergence in terms of the principles upon which these guidance documents are (...) based. Despite this convergence, it is not always clear how these principles are to be translated into practice. Design/methodology/approach In this paper, the authors move beyond the high-level ethical principles that are common across the AI ethics guidance literature and provide a description of the normative content that is covered by these principles. The outcome is a comprehensive compilation of normative requirements arising from existing guidance documents. This is not only required for a deeper theoretical understanding of AI ethics discussions but also for the creation of practical and implementable guidance for developers and users of AI. Findings In this paper, the authors therefore provide a detailed explanation of the normative implications of existing AI ethics guidelines but directed towards developers and organisational users of AI. The authors believe that the paper provides the most comprehensive account of ethical requirements in AI currently available, which is of interest not only to the research and policy communities engaged in the topic but also to the user communities that require guidance when developing or deploying AI systems. Originality/value The authors believe that they have managed to compile the most comprehensive document collecting existing guidance which can guide practical action but will hopefully also support the consolidation of the guidelines landscape. The authors’ findings should also be of academic interest and inspire philosophical research on the consistency and justification of the various normative statements that can be found in the literature. (shrink)

Active inference offers a unified theory of perception, learning, and decision-making at computational and neural levels of description. In this article, we address the worry that active inference may be in tension with the belief–desire–intention model within folk psychology because it does not include terms for desires at the mathematical level of description. To resolve this concern, we first provide a brief review of the historical progression from predictive coding to active inference, enabling us to distinguish between active inference formulations (...) of motor control and active inference formulations of decision processes. We then show that, despite a superficial tension when viewed at the mathematical level of description, the active inference formalism contains terms that are readily identifiable as encoding both the objects of desire and the strength of desire at the psychological level of description. We demonstrate this with simple simulations of an active inference agent motivated to leave a dark room for different reasons. Despite their consistency, we further show how active inference may increase the granularity of folk-psychological descriptions by highlighting distinctions between drives to seek information versus reward—and how it may also offer more precise, quantitative folk-psychological predictions. Finally, we consider how the implicitly conative components of active inference may have partial analogues in other systems describable by the broader free energy principle to which it conforms. (shrink)

Philosophy and Phenomenological Research, EarlyView.

This paper examines recent deployments of Wittgenstein’s thought, by Mustafa (2018) and Asad (2020), in defense of the Islamic “traditionalism” of Ibn Taymiyyah and the Hanbali school. I will briefly summarize the key features of Wittgenstein’s thought crucial to this, and then examine their ramifications. I argue that Wittgenstein’s position actually undermines any claim to interpretive authority, whether of the “rationalist” or salafi “traditionalist” sort. Secondly, the approach to religious language most commonly associated with Wittgenstein—so-called “Wittgensteinian Fideism” may pose bigger (...) problems for traditionalists than the influence of classical philosophy or “rationalist” theological responses to modern skeptical challenges. (shrink)

Using the available data and literature on pandemics, this investigation looks into the COVID-19 crisis from an economic as well as social aspect, and elaborates the political and moral implications of the outbreak. The paper argues that globalization and consumerism contribute to the impact of the pandemic to the millions of lives around the world. It counters the idea of property rights to address issues related to the affordability of future vaccines and access of the poor to modern medicine and (...) advanced treatments. While strong leadership and draconian measures appear necessary to ensure the safety of the public, the analysis indicates that human solidarity is crucial to overcome the existential threat of this pandemic. Democracy, it will be argued, remains important as opposed to measures that violate the rights of people as societies try to contain the spread of the virus. (shrink)

Philosophy and Phenomenological Research, Volume 104, Issue 1, Page 66-77, January 2022.

AbstractMany management theories have descriptive and normative elements, and no management theory used to generate prescriptions can be totally devoid of normative assumptions. Yet, there remain few useful models for assessing the relative strength or utility of the normative frameworks that inform most management theorizing. In this essay, we offer a model from a field of art rather than science. We introduce the poetry of early twentieth century American writer Hart Crane as providing such a model. Crane uses a panorama (...) of consequences to examine modern social phenomena and subject them to normative evaluation. We argue that management theorists can use a similar panorama of consequences method to “test” normative theories by assessing the directional consistency of the normative evaluations the theories generate about an empirical phenomenon or relationship, as well as how extensively the theories’ normative evaluations cover the full scope of a phenomenon’s or relationship’s impact. We explicate an exemplar poem of Crane’s, and then demonstrate how his method might be used to study shareholder activism, a normatively ambiguous management practice, in a way that illuminates the strengths and weaknesses of the relevant normative frameworks. (shrink)

Kopec and Titelbaum collect five alleged counterexamples to Uniqueness, the thesis that it is impossible for agents who have the same total evidence to be ideally rational in having different doxastic attitudes toward the same proposition. I argue that four of the alleged counterexamples fail, and that Uniqueness should be slightly modified to accommodate the fifth example.

Integrity, honesty, and truth seeking are important virtues that most people care about and want to see promoted in society. Yet surprisingly, there has been relatively little work among scholars today aimed at helping us better understand this cluster of virtues related to truth. This volume incorporates the insights and perspectives of experts working in a variety of disciplines, including philosophy, law, communication and rhetorical studies, theology, psychology, history, and education. For each virtue, there is a conceptual chapter, an application (...) chapter, and a developmental chapter. The resulting volume significantly deepens our knowledge about and appreciation for these central virtues. (shrink)

Modern commercial society has been criticized for attenuating virtue and inhibiting the ethical self-realization of its participants. But Adam Smith, a founding father of liberal commercial modernity, anticipated precisely this critique and took specific measures to circumvent it. This article presents these measures via an analysis of his response to the critique of liberal commercial modernity set forth by Rousseau. It principally argues that Smith's distinctions of the love of praise from the love of praiseworthiness, and the love of glory (...) from the love of virtue, were elements of a normative moral education that sought to elevate civilized man's corrupted self-love, and thereby recover within modern commercial society a respect for ethical nobility. (shrink)

Australian immigration detention has been called state sanctioned abuse and a crime against humanity. The Australian healthcare community has been closely involved with these policies, calling for their reform and working within detention centres to provide healthcare. As well as having a devastating impact on health, immigration detention changes the scope and nature of healthcare, with its delivery described as a Sisyphean task. In this article I will explore the guidance that is available to clinicians who work within detention centres (...) and argue that codes, guidelines and positions statements provide little help in relation to ethical decision making. First I will outline guidance that can be found in codes of ethics and position statements, focusing on particularly relevant principles, such as advocacy, clinical independence and the clinicians’ relationship to human rights. I will then highlight the disparity between this guidance and the delivery of healthcare within detention by drawing on the testimony of clinicians who formerly worked in these environments. While this disparity should be cause for alarm and at a minimum call into question how codes and positions statements are being used, there are more fundamental reasons why codes and position statements fail to provide guidance in these circumstances. I will outline a more general criticism of codes of ethics and use this to suggest a way forward, including looking beyond codes and position statements to guide action within Australian immigration detention. (shrink)

Australian immigration detention has been called state sanctioned abuse, cruel and degrading and likened to torture. Clinicians have long worked both within the system providing healthcare and outside of it advocating for broader social and political change. It has now been over 25 years and little, if anything, has changed. The government has continued to consolidate power to enforce these policies and has continued to attempt to silence dissent. It was in this context that a boycott was raised as a (...) possible course of action. Despite discussions among the healthcare community about the merits of such action, a number of questions have been overlooked. In this article, I will examine whether a boycott is both ethical and feasible. Taking into account the costs and benefits of current engagement and the potential impact of a boycott, more specifically the potential it has to further harm those detained, I conclude that under current circumstance a boycott cannot be justified. This however does not mean that a boycott should be dismissed completely or that the status quo should be accepted. I discuss potential ways forward for those seeking change. (shrink)

This essay articulates the contribution that the Zhuangzi can make to contemporary epistemological discussions of wisdom. It suggests that wisdom in the Zhuangzi involves, in part, correctly distinguishing the "heavenly" (or the naturally given) from human artifice. It is important for humanity to understand naturally given conditions (e.g., seasons, climate, forces, mortality) to grasp what is within, and what beyond, our initiatives. To enable this, we need to be openly engaged with the world, rather than approach it with rigid convictions (...) about outcomes or goals. We characterize such openness and readiness to engage as an attitude, that of "epistemic humility." In building up our position, we assess two themes in analytic philosophical debates on wisdom: the epistemic component of wisdom and the domain of wisdom. This helps establish what we believe is an important contribution of the Zhuangzi to the discussion on wisdom, that is, the wise person's epistemic humility. (shrink)

Effective altruism is a growing philosophical and social movement, whose members design their lives in ways aligned with doing the most good that they can do. The main focus of this paper is to explore what effective altruism has to say about the moral obligations people have to do good with their organs, in the face of an organ-shortage problem. It is argued that an effective altruism framework offers a number of valuable theoretical and practical insights relevant to ongoing debate (...) about how to resolve the organ-shortage problem. Its recommendations constitute a plausible and promising strategy for increasing the supply of, and decreasing the demand for, human organs, in a way that protects the global poor. And, many of its recommendations can be implemented into policy without requiring that citizens actually become effective altruists themselves. (shrink)

Australian immigration detention has received persistent criticism since its introduction almost 25 years ago. With the recent introduction of offshore processing, these criticisms have intensified. Riots, violence, self-harm, abuse and devastating mental health outcomes are all now well documented, along with a number of deaths. Clinicians have played a central role working in these environments, faced with the overarching issue of delivering healthcare while facilitating an abusive and harmful system. Since the re-introduction of offshore processing a number of authors have (...) begun to discuss the possibility of a boycott. While taking such action may lead to change, further discussion is needed, not only in relation to the impact of a boycott, but whether it is possible for clinicians to engage with this system in more productive, ethical ways. This article utilises a framework proposed by Lepora and Goodin that provides a structured approach to examine complicity and seeks to explore how clinicians have engaged with Australian immigration detention and ultimately whether they should continue to do so. (shrink)

Australian immigration detention has been called state sanctioned abuse and a crime against humanity. The Australian healthcare community has been closely involved with these policies, calling for their reform and working within detention centres to provide healthcare. As well as having a devastating impact on health, immigration detention changes the scope and nature of healthcare, with its delivery described as a Sisyphean task. In this article I will explore the guidance that is available to clinicians who work within detention centres (...) and argue that codes, guidelines and positions statements provide little help in relation to ethical decision making. First I will outline guidance that can be found in codes of ethics and position statements, focusing on particularly relevant principles, such as advocacy, clinical independence and the clinicians’ relationship to human rights. I will then highlight the disparity between this guidance and the delivery of healthcare within detention by drawing on the testimony of clinicians who formerly worked in these environments. While this disparity should be cause for alarm and at a minimum call into question how codes and positions statements are being used, there are more fundamental reasons why codes and position statements fail to provide guidance in these circumstances. I will outline a more general criticism of codes of ethics and use this to suggest a way forward, including looking beyond codes and position statements to guide action within Australian immigration detention. (shrink)

DNA sequencers, Twitter, MRIs, Facebook, particle accelerators, Google Books, radio telescopes, Tumblr: what do these things have in common? According to the evangelists of “data science,” all of these are instruments for observing reality at unprecedentedly large scales and fine granularities. This perspective ignores the social reality of these very different technological systems, ignoring how they are made, how they work, and what they mean in favor of an exclusive focus on what they generate: Big Data. But no data, big (...) or small, can be interpreted without an understanding of the process that generated them. Statistical data science is applicable to systems that have been designed as scientific instruments, but is likely to lead to confusion when applied to systems that have not. In those cases, a historical inquiry is preferable. (shrink)

Engaging in environmental stewardship is critical for sustainability. Understanding individual differences and engagement is an important gap in present scholarship and addressing it is necessary to understand individual factors that relate to the types of activities engaged in, motivations and barriers to environmental stewardship. We surveyed 637 Canadian and American adults via Amazon Mechanical Turk, querying a range of demographic, psychological and environmental perceptions factors as well as motivations and barriers to stewardship activities. Respondents were ultimately grouped into Non-Stewards, Home-Oriented (...) Stewards and Community-Oriented Stewards. Few differences were found among these groups. However, Home-Oriented Stewards and Community-Oriented Stewards exhibited very different initial and ongoing motivations to engage in environmental stewardship. Accordingly, we identify stewardship motivations as a potential leverage point and as one of several promising avenues for future research related to enhancing engagement in environmental stewardship for the sustainability of the planet. (shrink)

Artificial intelligence ethics requires a united approach from policymakers, AI companies, and individuals, in the development, deployment, and use of these technologies. However, sometimes discussions can become fragmented because of the different levels of governance or because of different values, stakeholders, and actors involved. Recently, these conflicts became very visible, with such examples as the dismissal of AI ethics researcher Dr. Timnit Gebru from Google and the resignation of whistle-blower Frances Haugen from Facebook. Underpinning each debacle was a conflict between (...) the organisation’s economic and business interests and the morals of their employees. This paper will examine tensions between the ethics of AI organisations and the values of their employees, by providing an exploration of the AI ethics literature in this area, and a qualitative analysis of three workshops with AI developers and practitioners. Common ethical and social tensions will be discussed, along with proposals on how to avoid or reduce these conflicts in practice. Altogether, we suggest the following steps to help reduce ethical issues within AI organisations: improved and diverse ethics education and training within businesses; internal and external ethics auditing; the establishment of AI ethics ombudsmen, AI ethics review committees and an AI ethics watchdog; as well as access to trustworthy AI ethics whistle-blower organisations. (shrink)

Hastings Center Report, Volume 52, Issue 1, Page 42-50, January/February 2022.

Early in the COVID-19 pandemic in the United States, concern that there could be a shortage of ventilators raised the possibility of rationing care. Denying patients life-saving care captures our moral imagination, prompting the demand for a defensible framework of ethical principles for determining who will live and who will die. Behind the moral dilemma posed by the shortage of a particular medical good lies a broad moral geography encompassing important and often unarticulated societal values, as well as assumptions about (...) the nature and purpose of health care and the consequences of long-standing choices about health care as a social good. This article explores what COVID-19 has exposed concerning values and choices around health care in the United States. Employing the lens of Catholic Social Thought, it argues for an approach to rationing that is grounded in respect for human dignity, committed to distributing social goods in light of the common good, and self-conscious about the construction of vulnerability to illness and death. (shrink)

Recent research has shown a memory advantage for minimally counterintuitive concepts, over concepts that are either intuitive or maximally counterintuitive, although the general result is heavily affected by context. Items from one such study were given to subjects who were asked to create novel stories using at least three concepts from a list containing all three types. Results indicated a preference for using MCI items, and further disclosed two styles of usage, an accommodative style and an assimilative style. The results (...) extend recent memory research and suggest extensions to recent theories intended to explain the prevalence of counterintuitive religious concepts. (shrink)

Recently a call has gone up for a revival of the "politics of humanity." But what exactly is the "politics of humanity"? For illumination this paper turns to Hume's analysis of humanity's foundational role in morality and modern politics. Its aims in so doing are twofold. First, it aims to set forth a new understanding of the unity of Hume's practical and epistemological projects in developing his justifications for and the implications of his remarkable and underappreciated claim that humanity is (...) the only sentiment on which a moral system can be founded. Second, by attending to Hume's substantive definition of humanity and its relationship to benevolence and sympathy in particular, it aims to clarify the relationship between the principal elements of the politics of humanity: "humanism" or secularism, "humane" or other-directed values, and mutual recognition of our shared "humanness.". (shrink)

This article makes the case that a deficit or absence of trust in media sources to report on news- worthy items facilitates acceptance of fake news. The article begins by identifying the sort of fake news that is of interest for the purposes of this article. Epistemic cove rage is then explained—in particular, how an individual’s expectations about their epistemic environment can lead them to accepting or rejecting claims. The article explains that when an individual believes that main- stream media (...) report on what is deemed newsworthy, it follows that an individual will have grounds to dismiss a newsworthy claim that has not been reported upon—such as a claim made by fake news. Trust—which has both a believed competence requirement and a believed good- will requirement—is then discussed as part of this explanation. The article concludes with a dis- cussion of the implications of the argument for regulating mainstream media. (shrink)

What is love? In this paper I argue that love is a psychological syndrome, or an enormously complex cluster of psychological attitudes and dispositions that’s accompanied by a corresponding set of symptoms that flow from it. More specifically, I argue that love is an affectionate loyalty that takes different shapes across cases and that manifests itself in some set of behavioral and emotional expressions, where this set of expressions also varies across cases. After laying down three theoretical constraints that viable (...) theories of love must satisfy, I sketch my syndrome theory of love in detail and then defend it. First, I argue that it has a strong yet defeasible claim to satisfying the three theoretical constraints. Then I defend my theory against two objections that target its extensional adequacy. I conclude that we have good grounds for being optimistic about the theory even though it calls for further development and scrutiny. (shrink)

A number of prominent moral philosophers and political theorists have recently called for a recovery of love. But what do we mean when we speak of love today? Love's Enlightenment examines four key conceptions of other-directedness that transformed the meaning of love and helped to shape the way we understand love today: Hume's theory of humanity, Rousseau's theory of pity, Smith's theory of sympathy, and Kant's theory of love. It argues that these four Enlightenment theories are united by a shared (...) effort to develop a moral psychology that can provide both justificatory and motivational grounds for concern for others in the absence of recourse to theological or transcendental categories. In this sense, each theory represents an effort to redefine the love of others that used to be known as caritas or agape - a redefinition that came with benefits and costs that have yet to be fully appreciated. (shrink)

In February 2016 a twelve-month-old asylum seeker, who came to be know as Baby Asha, was transferred from Nauru and hospitalized in Brisbane. This case came to public attention after Doctors refused to discharge Asha as she would have been returned to detention on Nauru. What in other circumstances would have been considered routine clinical care, quickly turned into an act of civil disobedience. This paper will discuss the ethical aspects of this case, along with its implications for clinicians and (...) the broader healthcare community. (shrink)

We argue that explanationist views in epistemology continue to face persistent challenges to both their necessity and their sufficiency. This is so despite arguments offered by Kevin McCain in a paper recently published in this journal which attempt to show otherwise. We highlight ways in which McCain’s attempted solutions to problems we had previously raised go awry, while also presenting a novel challenge for all contemporary explanationist views.

Motivating this article is an interest in how postphenomenological technical relations participate in aesthetic experiences. Introducing aesthetic experience into our analyses of technical relations allows us to better tease apart the distinction between our relationship with the artefact, and how we experience that relationship. However, the sublime poses a unique set of complications for postphenomenologists. Thanks to the overwhelming qualities of the sublime, it is unclear where sublimity fits within the Ihdean relational taxonomy—or indeed, if it can at all, given (...) that sublime experience would in principle overwhelm and dissolve the extant relation. This article resolves this apparent tension, and offers an accounts of how sublime experience is able to be reconciled with Ihdean postphenomenology. (shrink)

The present paper attempts to define an experimental ethnography as an approach to the understanding of scientific thinking. Such an ethnography relies upon the replication of contemporary and historical scientific practices as a means of capturing the cultural and cognitive meanings of the practices in question. The approach is contrasted to the typical kind of laboratory experiment in psychology, and it is argued that replications of scientific practices can reveal dimensions of the microstructure of science and of its context that (...) otherwise may remain invisible. An extended example is presented, based upon replications of the experimental procedures used by Michael Faraday in 1856 during his examination of the optical properties of gold. (shrink)

Effective altruists aim to do the most good that they can do with the resources available to them, without causing themselves or their dependents significant harm thereby. The argument presented in this paper demonstrates that there are no morally relevant dissimilarities between living kidney donation and living kidney selling for effective altruistic reasons. Thus, since the former is allowed, the latter ought to be allowed as well. And, there are important moral differences between living kidney selling for effective altruistic reasons (...) and other reasons for kidney vending, such that standard objections against markets in human kidneys do not attach to those markets designed around principles of effective altruism. The reasonable conclusion to draw from this is that eligible effective altruist kidney donors ought to be allowed to sell their kidneys to others in need, if they so desire. Because of this, law and policy ought to be changed to allow for this exceptional case: current laws that ban kidney selling for everyone, irrespective of their reason for selling, are unjustified. (shrink)

Fools rush in. ALEXANDER POPE, AN ESSAY ON CRITICISM (London, 1711). The full quotation is, “For Fools rush in where Angels fear to tread.” Id. at 66. She who hesitates is lost. Adaptation of the line, “The woman that deliberates is lost.” JOSEPH ADDISON, CATO: A TRAGEDY, AND SELECTED ESSAYS 30 (2004). See also OLIVER WENDALL HOLMES, SR., THE AUTOCRAT AT THE BREAKFAST TABLE 29 (1858) (“The woman who ‘calculates’ is lost.”). American legal realism numbers among the most important theoretical (...) contributions of legal academia to date. Given the movement’s influence, as well as the common centrality of certain key figures, it is surprising that privacy scholarship in the United States has paid next to no attention to the movement. This inattention is unfortunate for several reasons, including that privacy law furnishes rich examples of the indeterminacy thesis — a key concept of American legal realism — and because the interdisciplinary efforts of privacy scholars to explore extra-legal influences on privacy law arguably further the plot of legal realism itself. (shrink)

To say Early Confucians advocated the possession of a sense of shame as a means to moral virtue underestimates the tact and forethought they used successfully to mold natural dispositions to experience shame into a system of self, familial, and social governance. Shame represents an adaptive system of emotion, cognition, perception, and behavior in social primates for measurement of social rank. Early Confucians understood the utility of the shame system for promotion of cooperation, and they build and deploy cultural modules (...) – e.g., rituals, titles, punishments – with this in mind. These policies result in subtle alterations to components of the evolved shame system that are detectable in data form contemporary cross-cultural psychology that show that populations in the Confucian diaspora have a unique shame profile compared to Western and non-Western populations. The status of Confucian diaspora populations as outliers in the context of shame is partially explained by appeal to the cultural transmission and historical endurance of relevant Early Confucian cultural modules. (shrink)

Beginning with an analysis of the problematic relation of ‘the particular’ to ‘the universal’ in canonical political texts, this paper explores a variety of frameworks for the study of classical Greek political thought. Specifically, after investigating the influence of Quentin Skinner’s contextualism, the paper examines the ideas, approaches, and methods of Bernard Williams, Leo Strauss, and Josiah Ober. I draw attention to each figure’s distinctive motivations for returning to ancient Greece and to the influence of particular political ideals on those (...) motivations. I also assess their strengths and weaknesses and offer a critical commentary on their chief ideas. Toward the end of the paper, I outline a novel dialectical framework for the study of classical Athens – one that emphasizes the remoteness of the ancient past and the contribution that our studies might make to self-knowledge. In sketching this framework, I focus on what I call ‘ethical Athens’, ‘philosophical Athens’, and ‘critical Athens’. (shrink)

In his recent book “Becoming Human” Michael Tomasello delivers an updated version of his shared intentionality (SI) account of uniquely human cognition. More so than in earlier writings, the author embraces the idea that SI shapes not just our social cognition but all domains of thought and emotion. In this critical essay, we center on three parts of his theory. The first is that children allegedly have to earn the status of “second persons” through the acquisition of collective intentionality at (...) age 3. We make the case that humans take a second-personal stance toward others even as infants. The second point concerns Tomasello’s claim that 3-year-olds are group-minded and think in terms of “us” vs. “them”. We doubt both that children this young have a clear overview of their in- and out-groups and that they possess the “agonistic spirit” necessary for inter-group competition. Third, due to his focus on collective intentionality and how it might explain 3-year-olds’ difficulties with theory of mind problems, Tomasello appears to pay less attention to the crucial conceptual change that allows 4- to 5-year-olds to master such tasks. (shrink)

This essay discusses Cecilia Heyes’ groundbreaking new book Cognitive Gadgets: The Cultural Evolution of Thinking. Heyes’ point of departure is the claim that current theories of cultural evolution fail adequately to make a place for the mind. Heyes articulates a cognitive psychology of cultural evolution by explaining how eponymous “cognitive gadgets,” such as imitation, mindreading and language, mental technologies, are “tuned” and “assembled” through social interaction and cultural learning. After recapitulating her explanations for the cultural and psychological origins of these (...) gadgets, we turn to criticisms. Among those, we find Heyes’ use of evolutionary theory confusing on several points of importance; alternative theories of cultural evolution, especially those of the Tomasello group and of Boyd, Richerson and Henrich, are misrepresented; the book neglects joint attention and other forms of intersubjectivity in its explanation of the origins of cognitive gadgets; and, whereas Heyes accuses other theories of being “mindblind,” we find her theory ironically other-blind and autistic in character. (shrink)

In this chapter, we outline the methods and aims of experimental philosophy as a methodological movement within philosophy, and suggest ways in which it may be employed in the study of Chinese philosophy.

Biomedical research and study design have recently been examined in detail by philosophers of science, who, like biomedical researchers, are concerned with the ability to accurately represent causal relationships through scientific study and apply these relationships to improve the health of individuals and populations. Epistemology—defined by the OED as "the theory of knowledge, especially with regard to its methods, validity, and scope, and the distinction between justified belief and opinion"—is fundamental to these concerns. In particular, philosophers of science and biomedical (...) researchers have discussed the epistemological value of randomized-controlled trials in regards to their individual components.... (shrink)