Kathrin Glüer and Åsa Wikforss argue that any truth norm for belief, linking the correctness of believing p with the truth of p, is bound to be uninformative, since applying the norm to determine the correctness of a belief as to whether p, would itself require forming such a belief. I argue that this conflates the condition under which the norm deems beliefs correct, with the psychological state an agent must be in to apply the norm. I also show that (...) since the truth norm conflicts with other possible norms that clearly are informative, the truth norm must itself be informative. (shrink)

In a recent article in this journal, Esteban Céspedes (2015) seeks to defend the contrastive account of singular causation from my criticisms (Steglich-Petersen 2012). Céspedes objects to my argument on three counts: (1) it is circular in presupposing a principle that it seeks to establish; (2) that same principle is false; and (3) even if the principle were true, it would not speak against the contrastive account. In this note I argue that all three objections are unconvincing.

Inquiry is an aim-directed activity, and as such governed by instrumental normativity. If you have reason to figure out a question, you have reason to take means to figuring it out. Beliefs are governed by epistemic normativity. On a certain pervasive understanding, this means that you are permitted – maybe required – to believe what you have sufficient evidence for. The norms of inquiry and epistemic norms both govern us as agents in pursuit of knowledge and understanding, and, on the (...) surface, they do so in harmony. Recently, however, Jane Friedman (2020) has pointed out that they are in tension with each other. In this paper, I aim to resolve this tension by showing that reasons for acts of inquiry – zetetic reasons – and epistemic reasons for belief can both be understood as flowing from the same general normative principle: the transmission principle for instrumental reasons. The resulting account is a version of epistemic instrumentalism that offers an attractive unity between zetetic and epistemic normativity. (shrink)

Body checking, characterized by the repeated visual or physical inspection of particular parts of one’s own body (e.g. thighs, waist, or upper arms) is one of the most prominent behaviors associated with eating disorders, particularly Anorexia Nervosa (AN). In this paper, we explore the explanatory potential of the Recalcitrant Fear Model of AN (RFM) in relation to body checking. We argue that RFM, when combined with certain plausible auxiliary hypotheses about the cognitive and epistemic roles of emotions, is able to (...) explain key characteristics of body checking, including how body checking behavior becomes habitual and compulsive. (shrink)

Epistemic instrumentalists seek to understand the normativity of epistemic norms on the model practical instrumental norms governing the relation between aims and means. Non-instrumentalists often object that this commits instrumentalists to implausible epistemic assessments. I argue that this objection presupposes an implausibly strong interpretation of epistemic norms. Once we realize that epistemic norms should be understood in terms of permissibility rather than obligation, and that evidence only occasionally provide normative reasons for belief, an instrumentalist account becomes available that delivers the (...) correct epistemic verdicts. On this account, epistemic permissibility can be understood on the model of the wide-scope instrumental norm for instrumental rationality, while normative evidential reasons for belief can be understood in terms of instrumental transmission. (shrink)

A popular account of epistemic justification holds that justification, in essence, aims at truth. An influential objection against this account points out that it is committed to holding that only true beliefs could be justified, which most epistemologists regard as sufficient reason to reject the account. In this paper I defend the view that epistemic justification aims at truth, not by denying that it is committed to epistemic justification being factive, but by showing that, when we focus on the relevant (...) sense of ‘justification’, it isn’t in fact possible for a belief to be at once justified and false. To this end, I consider and reject three popular intuitions speaking in favor of the possibility of justified false beliefs, and show that a factive account of epistemic justification is less detrimental to our normal belief forming practices than often supposed. (shrink)

In a recent article, I criticized Kathrin Glüer and Åsa Wikforss's so‐called “no guidance argument” against the truth norm for belief, for conflating the conditions under which that norm recommends belief with the psychological state one must be in to apply the norm. In response, Glüer and Wikforss have offered a new formulation of the no guidance argument, which makes it apparent that no such conflation is made. However, their new formulation of the argument presupposes a much too narrow understanding (...) of what it takes for a norm to influence behaviour, and betrays a fundamental misunderstanding of the point of the truth norm. Once this is taken into account, it becomes clear that the no guidance argument fails. (shrink)

Does transparency in doxastic deliberation entail a constitutive norm of correctness governing belief, as Shah and Velleman argue? No, because this presupposes an implausibly strong relation between normative judgements and motivation from such judgements, ignores our interest in truth, and cannot explain why we pay different attention to how much justification we have for our beliefs in different contexts. An alternative account of transparency is available: transparency can be explained by the aim one necessarily adopts in deliberating about whether to (...) believe that p. To show this, I reconsider the role of the concept of belief in doxastic deliberation, and I defuse 'the teleologian's dilemma'. (shrink)

According to the thesis of pragmatic encroachment, practical circumstances can affect whether someone is in a position to know or rationally believe a proposition. For example, whether it is epistemically rational for a person to believe that the bank will be open on Saturdays, can depend not only on the strength of the person’s evidence, but also on how practically important it is for the person not to be wrong about the bank being open on Saturdays. In recent years, philosophers (...) have argued that moral considerations can also affect the epistemic rationality of belief, thus giving rise to moral encroachment. In previous work (Steglich-Petersen, forthcoming a), I have developed an explanation of pragmatic encroachment grounded in an instrumentalist theory of epistemic reasons. Here, I argue that this explanation extends to moral encroachment as well, including so-called “radical” moral encroachment. I also show how this explanation dispels the worry raised by Gerken (2019), that pragmatic encroachment might give rise to morally adverse consequences in the form of epistemic injustice. (shrink)

I argue that, contrary to intuition, it would be both possible and permissible to design people - whether artificial or organic - who by their nature desire to do tasks we find unpleasant.

I argue for patternism, a new answer to the question of when some objects compose a whole. None of the standard principles of composition comfortably capture our natural judgments, such as that my cat exists and my table exists, but there is nothing wholly composed of them. Patternism holds, very roughly, that some things compose a whole whenever together they form a “real pattern”. Plausibly we are inclined to acknowledge the existence of my cat and my table but not of (...) their fusion, because the first two have a kind of internal organizational coherence that their putative fusion lacks. Kolmogorov complexity theory supplies the needed rigorous sense of “internal organizational coherence”. (shrink)

In this paper I propose a teleological account of epistemic reasons. In recent years, the main challenge for any such account has been to explicate a sense in which epistemic reasons depend on the value of epistemic properties. I argue that while epistemic reasons do not directly depend on the value of epistemic properties, they depend on a different class of reasons which are value based in a direct sense, namely reasons to form beliefs about certain propositions or subject matters. (...) In short, S has an epistemic reason to believe that p if and only if S is such that if S has reason to form a belief about p, then S ought to believe that p. I then propose a teleological explanation of this relationship. It is also shown how the proposal can avoid various subsidiary objections commonly thought to riddle the teleological account. (shrink)

The theory of belief, according to which believing that p essentially involves having as an aim or purpose to believe that p truly, has recently been criticised on the grounds that the putative aim of belief does not interact with the wider aims of believers in the ways we should expect of genuine aims. I argue that this objection to the aim theory fails. When we consider a wider range of deliberative contexts concerning beliefs, it becomes obvious that the aim (...) of belief can interact with and be weighed against the wider aims of agents in the ways required for it to be a genuine aim. (shrink)

When one has both epistemic and practical reasons for or against some belief, how do these reasons combine into an all-things-considered reason for or against that belief? The question might seem to presuppose the existence of practical reasons for belief. But we can rid the question of this presupposition. Once we do, a highly general ‘Combinatorial Problem’ emerges. The problem has been thought to be intractable due to certain differences in the combinatorial properties of epistemic and practical reasons. Here we (...) bring good news: if we accept an independently motivated version of epistemic instrumentalism—the view that epistemic reasons are a species of instrumental reasons—we can reduce The Combinatorial Problem to the relatively benign problem of how to weigh different instrumental reasons against each other. As an added benefit, the instrumentalist account can explain the apparent intractability of The Combinatorial Problem in terms of a common tendency to think and talk about epistemic reasons in an elliptical manner. (shrink)

In a recent article, I criticized Kathrin Glüer and Åsa Wikforss's so-called “no guidance argument” against the truth norm for belief, for conflating the conditions under which that norm recommends belief with the psychological state one must be in to apply the norm. In response, Glüer and Wikforss have offered a new formulation of the no guidance argument, which makes it apparent that no such conflation is made. However, their new formulation of the argument presupposes a much too narrow understanding (...) of what it takes for a norm to influence behaviour, and betrays a fundamental misunderstanding of the point of the truth norm. Once this is taken into account, it becomes clear that the no guidance argument fails. (shrink)

In his Knowledge and its Limits (2000) Timothy Williamson argues that knowledge can be causally efficacious and as such figure in psychological explanation. His argument for this claim figures as a response to a key objection to his overall thesis that knowing is a mental state. In this paper I argue that although Williamson succeeds in establishing that knowledge in some cases is essential to the power of certain causal explanations of actions, he fails to do this in a way (...) that establishes knowledge itself as a causal factor. The argument thus fails to support his overall claim that knowledge should be conceived as a state of mind. (shrink)

A popular account of luck, with a firm basis in common sense, holds that a necessary condition for an event to be lucky, is that it was suitably improbable. It has recently been proposed that this improbability condition is best understood in epistemic terms. Two different versions of this proposal have been advanced. According to my own proposal :361–377, 2010), whether an event is lucky for some agent depends on whether the agent was in a position to know that the (...) event would occur. And according to Stoutenburg :319–334, 2015, Synthese, 1–15, 2018), whether an event is lucky for an agent depends on whether the event was guaranteed or certain to occur in light of the agent’s evidence. In this paper, I argue that we should prefer the account in terms of knowledge over that in terms of evidential certainty. (shrink)

Standard epistemology takes it for granted that there is a special kind of value: epistemic value. This claim does not seem to sit well with act utilitarianism, however, since it holds that only welfare is of real value. I first develop a particularly utilitarian sense of “epistemic value”, according to which it is closely analogous to the nature of financial value. I then demonstrate the promise this approach has for two current puzzles in the intersection of epistemology and value theory: (...) first, the problem of why knowledge is better than mere true belief, and second, the relation between epistemic justification and responsibility. (shrink)

Many have found it plausible that practical circumstances can affect whether someone is in a position to know or rationally believe a proposition. For example, whether it is rational for a person to believe that the bank will be open tomorrow, can depend not only on the person’s evidence, but also on how practically important it is for the person not to be wrong about the bank being open tomorrow. This supposed phenomenon is known as “pragmatic encroachment” on knowledge and (...) rational belief. Assuming that the phenomenon is real, I ask what explains it. I argue that a variant of instrumentalism about epistemic reasons offers a natural explanation, that at the same time is able avoid commitment to a more radical form of pragmatism. (shrink)

It is widely agreed that obsessive-compulsive disorder involves irrationality. But where in the complex of states and processes that constitutes OCD should this irrationality be located? A pervasive assumption in both the psychiatric and philosophical literature is that the seat of irrationality is located in the obsessive thoughts characteristic of OCD. Building on a puzzle about insight into OCD (Taylor 2022), we challenge this pervasive assumption, and argue instead that the irrationality of OCD is located in the emotions that are (...) characteristic of OCD, such as anxiety or fear. In particular, we propose to understand the irrationality of OCD as a matter of harboring recalcitrant emotions. We argue that this account not only solves the puzzle about insight, but also makes better sense of how OCD sufferers experience and describe their condition and helps explain some otherwise puzzling features of compulsive behavior. (shrink)

The predominant view in developmental psychology is that young children are able to reason with the concept of desire prior to being able to reason with the concept of belief. We propose an explanation of this phenomenon that focuses on the cognitive tasks that competence with the belief and desire concepts enable young children to perform. We show that cognitive tasks that are typically considered fundamental to our competence with the belief and desire concepts can be performed with the concept (...) of desire in the absence of competence with the concept of belief, whereas the reverse is considerably less feasible. (shrink)

Many epistemologists have been attracted to the view that knowledge-wh can be reduced to knowledge-that. An important challenge to this, presented by Jonathan Schaffer, is the problem of “convergent knowledge”: reductive accounts imply that any two knowledge-wh ascriptions with identical true answers to the questions embedded in their wh-clauses are materially equivalent, but according to Schaffer, there are counterexamples to this equivalence. Parallel to this, Schaffer has presented a very similar argument against binary accounts of knowledge, and thereby in favour (...) of his alternative contrastive account, relying on similar examples of apparently inequivalent knowledge ascriptions, which binary accounts treat as equivalent. In this article, I develop a unified diagnosis and solution to these problems for the reductive and binary accounts, based on a general theory of knowledge ascriptions that embed presuppositional expressions. All of Schaffer's apparent counterexamples embed presuppositional expressions, and once the effect of these is taken into account, it becomes apparent that the counterexamples depend on an illicit equivocation of contexts. Since epistemologists often rely on knowledge ascriptions that embed presuppositional expressions, the general theory of them presented here will have ramifications beyond defusing Schaffer's argument. (shrink)

In his influential discussion of the aim of belief, David Owens argues that any talk of such an ‘aim’ is at best metaphorical. In order for the ‘aim’ of belief to be a genuine aim, it must be weighable with other aims in deliberation, but Owens claims that this is impossible. In previous work, I have pointed out that if we look at a broader range of deliberative contexts involving belief, it becomes clear that the putative aim of belief is (...) capable of being weighed against other aims. Recently, however, Ema Sullivan-Bissett and Paul Noordhof have objected to this response on the grounds that it employs an undefended conception of the aim of belief not shared by Owens, and that it equivocates between importantly different contexts of doxastic deliberation. In this note, I argue that both of these objections fail. (shrink)

Nick Bostrom's book *Superintelligence* outlines a frightening but realistic scenario for human extinction: true artificial intelligence is likely to bootstrap itself into superintelligence, and thereby become ideally effective at achieving its goals. Human-friendly goals seem too abstract to be pre-programmed with any confidence, and if those goals are *not* explicitly favorable toward humans, the superintelligence will extinguish us---not through any malice, but simply because it will want our resources for its own purposes. In response I argue that things might not (...) be as bad as Bostrom suggests. If the superintelligence must *learn* complex final goals, then this means such a superintelligence must in effect *reason* about its own goals. And because it will be especially clear to a superintelligence that there are no sharp lines between one agent's goals and another's, that reasoning could therefore automatically be ethical in nature. (shrink)

Metaphysics: 5 Questions is a collection of short interviews based on 5 questions presented to some of the most influential and prominent philosophers in the field. We hear their views on metaphysics, the aim, the scope, the future direction of research and how their work fits in these respects. Interviews with Lynne Rudder Baker, Helen Beebee, Thomas Hofweber, Hugh Mellor, Peter Menzies, Stephen Mumford, Daniel Nolan, Eric T.Olson, L. A. Paul, Lorenz B. Puntel, Gonzalo Rodriguez-Pereyra, Gideon Rosen, Jonathan Schaffer, Peter (...) Simons, Barry Smith, Michael Tooley, Peter van Inwagen, Dean Zimmerman. (shrink)

Many philosophers have argued that an event is lucky for an agent only if it was suitably improbable, but there is considerable disagreement about how to understand this improbability condition. This paper argues for a hitherto overlooked construal of the improbability condition in terms of the lucky agent’s epistemic situation. According to the proposed account, an event is lucky for an agent only if the agent was not in a position to know that the event would occur. It is also (...) explored whether this new account threatens the anti- luck program in epistemology. It is argued that although not detrimental to the anti- luck program, the epistemic account of luck sets certain important limits to its scope and feasibility. (shrink)

It seems obvious that when higher-order evidence makes it rational for one to doubt that one’s own belief on some matter is rational, this can undermine the rationality of that belief. This is known as higher-order defeat. However, despite its intuitive plausibility, it has proved puzzling how higher-order defeat works, exactly. To highlight two prominent sources of puzzlement, higher-order defeat seems to defy being understood in terms of conditionalization; and higher-order defeat can sometimes place agents in what seem like epistemic (...) dilemmas. This chapter draws attention to an overlooked aspect of higher-order defeat, namely that it can undermine the resilience of one’s beliefs. The notion of resilience was originally devised to understand how one should reflect the ‘weight’ of one’s evidence. But it can also be applied to understand how one should reflect one’s higher-order evidence. The idea is particularly useful for understanding cases where one’s higher-order evidence indicates that one has failed in correctly assessing the evidence, without indicating whether one has over- or underestimated the degree of evidential support for a proposition. But it is exactly in such cases that the puzzles of higher-order defeat seem most compelling. (shrink)

Nishi Shah has recently argued that transparency in doxastic deliberation supports a strict version of evidentialism about epistemic reasons. I argue that Shah's argument relies on a principle that is incompatible with the strict version of evidentialism Shah wishes to advocate.

A number of authors have recently developed and defended various versions of ‘normative essentialism’ about the mental, i.e. the claim that propositional attitudes are constitutively or essentially governed by normative principles. I present two arguments to the effect that this claim cannot be right. First, if propositional attitudes were essentially normative, propositional attitude ascriptions would require non-normative justification, but since this is not a requirement of folk-psychology, propositional attitudes cannot be essentially normative. Second, if propositional attitudes were essentially normative, propositional (...) attitude ascriptions could not support normative rationality judgments, which would remove the central appeal of normative essentialism. (shrink)

Epistemic instrumentalists think that epistemic normativity is just a special kind of instrumental normativity. According to them, you have epistemic reason to believe a proposition insofar as doing so is conducive to certain epistemic goals or aims—say, to believe what is true and avoid believing what is false. Perhaps the most prominent challenge for instrumentalists in recent years has been to explain, or explain away, why one’s epistemic reasons often do not seem to depend on one’s aims. This challenge can (...) arguably be met. But a different challenge looms: instrumental reasons in the practical domain have various properties that epistemic reasons do not seem to share. In this chapter, we offer a way for epistemic instrumentalists to overcome this challenge. Our main thesis takes the form of a conditional: if we accept an independently plausible transmission principle of instrumental normativity, we can maintain that epistemic reasons in fact do share the relevant properties of practical instrumental reasons. In addition, we can explain why epistemic reasons seem to lack these properties in the first place: some properties of epistemic reasons are elusive, or easy to overlook, because we tend to think and talk about epistemic reasons in an ‘elliptical’ manner. (shrink)

The growing literature on philosophical thought experiments has so far focused almost exclusively on the role of thought experiments in confirming or refuting philosophical hypotheses or theories. In this paper we draw attention to an additional and largely ignored role that thought experiments frequently play in our philosophical practice: some thought experiments do not merely serve as means for testing various philosophical hypotheses or theories, but also serve as facilitators for conceiving and articulating new ones. As we will put it, (...) they serve as ‘heuristics for theory discovery’. Our purpose in the paper is two-fold: to make a case that this additional role of thought experiments deserves the attention of philosophers interested in the methodology of philosophy; to sketch a tentative taxonomy of a number of distinct ways in which philosophical thought experiments can aid theory discovery, which can guide future research on this role of thought experiments. (shrink)

In this article, our aim is to show why increasing the effectiveness of detecting doping fraud in sport by the use of artificial intelligence (AI) may be morally wrong. The first argument in favour of this conclusion is that using AI to make a non-ideal antidoping policy even more effective can be morally wrong. Whether the increased effectiveness is morally wrong depends on whether you believe that the current antidoping system administrated by the World Anti-Doping Agency is already morally wrong. (...) The second argument is based on the possibility of scenarios in which a more effective AI system may be morally worse than a less effective but non-AI system. We cannot, of course, conclude that the increased effectiveness of doping detection is always morally wrong. But our point is that whether the introduction of AI to increase detection of doping fraud is a moral improvement depends on the moral plausibility of the current system and the distribution of harm that will follow from false positive and false negative errors. (shrink)

The present note was prompted by Weber’s approach to proving Cantor’s theorem, i.e., the claim that the cardinality of the power set of a set is always greater than that of the set itself. While I do not contest that his proof succeeds, my point is that he neglects the possibility that by similar methods it can be shown also that no non-empty set satisfies Cantor’s theorem. In this paper unrestricted abstraction based on a cut free Gentzen type sequential calculus (...) will be employed to prove both results. In view of the connection between Priest’s three-valued logic of paradox and cut free Gentzen calculi this, a fortiori, has an impact on any paraconsistent set theory built on Priest’s logic of paradox. (shrink)

For at least three decades, philosophers have argued that general causation and causal explanation are contrastive in nature. When we seek a causal explanation of some particular event, we are usually interested in knowing why that event happened rather than some other specified event. And general causal claims, which state that certain event types cause certain other event types, seem to make sense only if appropriate contrasts to the types of events acting as cause and effect are specified. In recent (...) years, philosophers have extended the contrastive theory of causation to encompass singular causation as well. In this article, I argue that this extension of the theory was a mistake. Although general causation and causal explanation may well be contrastive in nature, singular causation is not. (shrink)

While research on Attention Deficit Hyperactivity Disorder (ADHD) has traditionally focused on cognitive and behavioral deficits, there is increasing interest in exploring possible resources associated with the disorder. In this paper, we argue that the attention-patterns associated with ADHD can be understood as expressing an alternative style of inquiry, or “zetetic” style, characterized mainly by a lower barrier for becoming curious and engaging in inquiry, and a weaker disposition to regulate curiosity in response to the cognitive and practical costs associated (...) with inquiry. Exploring this zetetic style from an epistemological perspective, we show that it is often epistemically rational and can be advantageous in important respects. We close by suggesting that the very aspects of the zetetic style that might at times render it disadvantageous from the point of view of individual subjects with ADHD, will often confer epistemic benefits to the social group that the subjects are part of. (shrink)

Piercing incisively and deeply into the nature of the overlapping of the material andmental realms. Aage Petersen uncovers the reciprocal relations between quantum physics and theconcepts of metaphysics and epistemology, assessing the extent to which each has influenced theother. The author is eminently qualified to undertake this important work, which grew out of hisclose contact with Neils Bohr and his Copenhagen school during the years 1952-1962.Although themathematical formalism of quantum physics has long since been established, the question of itsphysical (...) interpretation is not yet closed, and the question of its philosophical interpretationremains in a formative state. The most widely accepted physical interpretation of the quantalformalism emerged from discussions between Bohr and Heisenberg in the winter of 1926-1927. ThisCopenhagen Interpretation centers around the relations of indeterminacy around the relations ofindeterminacy and the concept of complementarity, and was refined but not radically altered in theyears following, especially during the famous debate with Einstein on the completeness possible inthe description of events. The philosophical interpretation has proceeded along two principal lines:Bohr's emphasis on complementarity as a unifying concept, and Heisenberg's exploration of therelationship of quantum physics to the traditional categories of philosophy.To Bohr's mind, thecentral feature of human knowledge is the distinction between subject and object. The indeterminacyof the placing of the partition between instrument and system, which played so large a part inquantal description was, Bohr believed, an expression of the general relation between the knower andthe knowable. He thus sought to find relationships of complementarity in areas beyond quantumphysics.Quantum physics and traditional philosophy certainly relate enough to interact--even thoughthe effects of interaction may produce uncertain results. Heisenberg's view also emphasizes thatscience describes, not nature itself, but the interplay between nature and man, nature as affectedby man's method of questioning, thus denying the school of philosophical thought that began withDescartes' sharp separation of the World and the I.The author's investigation leads him as well tobelieve that complementarity is deeply linked to the basis of philosophy, but that the details ofthe relationship are so obscure that some other feature of quantum physics that makes amore directconnection with philosophy should be sought. He is led to choose the idea of correspondence as suchfeature. This idea played a key role in the development of the matrix version of the formalism andof the Copenhagen interpretation.Mathematically, the idea of correspondence was seen to imply thatquantal formalisms should emerge as generalizations of classical entities, that matrix mechanics wasa generalization of classical Hamiltonian mechanics. It is in this possibility of treating thetraditional categories of philosophy as limits of a more general scheme, or as analogies of a deeperorder, that the fruitfulness of the correspondence idea lies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Mild Cognitive Impairment Is RelevantRonald C. Petersen (bio)Keywordsaging, Alzheimer’s disease, dementia, mild cognitive impairment, pharmaceutical industryGraham and Ritchie (2006) have contributed a scholarly document that implores us to reexamine nosological categories and certain diagnostic outcomes. They have chosen mild cognitive impairment (MCI) as the target of their scrutiny and have raised several interesting issues. I would like to comment on their approach and suggest that MCI is a (...) useful clinical entity that does serve a practical function and hopefully will lead to a better quality of life for aging persons.There are several clarifications concerning the construct of MCI that need to be emphasized. Graham and Ritchie have asserted that all persons with MCI eventually evolve to Alzheimer's disease (AD) and have claimed that this is the inevitable outcome of the disorder. Although it is true that many of the early studies on MCI focused on the amnestic subtype as a precursor to AD (Bennett et al. 2002; Ganguli, Dodge, Shen, and DeKosky 2004; Lopez et al. 2003; Petersen et al. 1999), subsequent work has expanded the construct to include prodromal forms of other disorders (Petersen 2004; Winblad et al. 2004). As such, the construct of MCI has become flexible in recent years to account for alternative types of intermediate cognitive impairment.The authors state that MCI addresses those individuals speculated to have an inevitable dementia. Certainly, we do not presume that dementia is inevitable in the aging process; rather, we posit that if certain criteria are fulfilled in persons who are aging, the likelihood of a person progressing to a certain type of dementia is quite high. As such, this is an important precondition about which to learn, because interventional strategies may be available.Graham and Ritchie argue that some cognitive changes with aging are "normal" and trying to classify these individuals as "abnormal" is performing a disservice to much of the aging population. We draw an important distinction between the cognitive changes of normal aging, as they are recognized to exist, and what we feel constitutes the pathologic changes of MCI. We believe that the abnormal cognitive function found in MCI has a high probability of progressing to a greater degree of cognitive dysfunction in a relatively short period of time and these behavioral changes are accompanied by pathologic brain changes that are manifested on magnetic resonance imaging scans, positron emission tomography scans, cerebrospinal fluid biomarkers, and autopsy studies (Hampel et al. 2004; Jack et al. 1999; Markesbery et al. [End Page 45] 2006; Petersen et al. 2006). This type of progression is in contradistinction to other individuals who are experiencing cognitive changes of normal aging. These individuals do not progress rapidly to greater degrees of impairment and autopsy studies reveal that their brains do not harbor the pathologic changes found in the MCI population (Knopman et al. 2003).The cognitive and behavioral changes accompanying persons with MCI are devastating and cannot be ascribed to "senility" or "He is just getting old." It is a mistake to imply that by labeling people with a condition such as MCI we are doing them a disservice. Most of these individuals are seeking medical attention for their perceived difficulties. Consequently, addressing these concerns and educating the individuals on the implications of their symptoms are important services. Although we may not have adequate therapies at present, this does not imply that we should ignore the symptoms.We cannot treat many conditions at present, yet we do not avoid the opportunity to characterize the condition and make a diagnosis. Even if this were part of the aging process, this does not mean that we should ignore the disability and refuse to treat it. Most individuals develop an inflexibility of their optical lenses as they age, yet corrective lenses of one type or another are believed to be extremely beneficial at alleviating this disability associated with the aging phenomenon. No one would argue that it is inappropriate to treat this condition because it is "just a part of aging."It should be noted that I have stressed the situation in which individuals are seeking medical attention for their cognitive concerns. It is quite a different situation if an... (shrink)

In a recent paper (2008), I presented two arguments against the thesis that intentional states are essentially normative. In this paper, I defend those arguments from two recent responses, one from Nick Zangwill in his (2010), and one from Daniel Laurier in the present volume, and offer improvements of my arguments in light of Laurier’s criticism.

Many philosophers have sought to account for doxastic and epistemic norms by supposing that belief ‘aims at truth.’ A central challenge for this approach is to articulate a version of the truth-aim that is at once weak enough to be compatible with the many truth-independent influences on belief formation, and strong enough to explain the relevant norms in the desired way. One phenomenon in particular has seemed to require a relatively strong construal of the truth-aim thesis, namely ‘transparency’ in doxastic (...) deliberation. In this paper, I argue that the debate over transparency has been in the grip of a false presupposition, namely that the phenomenon must be explained in terms of being a feature of deliberation framed by the concept of belief. Giving up this presupposition makes it possible to adopt weaker and more plausible versions of the truth-aim thesis in accounting for doxastic and epistemic norms. (shrink)

Philosophy &Public Affairs, Volume 52, Issue 1, Page 69-100, Winter 2024.

In both philosophical and linguistic research, the explicit cancelability test is widely used to distinguish semantic contents from conversational implicatures. Assuming a straightforward relation between semantic content and explicit cancelability, a researcher might think that: if the proposition _p_ is expressed semantically by an utterance, then _p_ is not explicitly cancelable. In this paper, however, I argue for two amendments to this assumption. First, following Jerrold Sadock, I argue that the semantic content of an ambiguous utterance may be explicitly cancelable. (...) Against this widely accepted view, a recent paper by Arthur Sullivan argues that the ambiguity problem should be rejected. I respond to Sullivan’s arguments and argue that the ambiguity problem remains despite Sullivan’s objections. Second, I argue that there is also another type of case complicating the relation between semantic content and explicit cancelability. In some cases where an utterance of a sentence _s_ semantically expresses the proposition that _p_, certain resources that speakers have available for metalinguistic communication may be employed to make _p_ satisfy a sufficient condition for explicit cancelability, although _s_ is not ambiguous. These two weaknesses of the explicit cancelability test have important implications for its diagnostic use. (shrink)

The aim of this article is to present and critically investigate a type of argument against legalising assisted dying on request (ADR) for patients who are terminally ill and experiencing suffering. This type of argument has several variants. These—which we call ‘autonomy-based arguments’ against legalising ADR—invoke different specifications of the premise that we ought not to respect requests for assistance in dying made by terminally ill and suffering patients because the basic conditions of autonomy cannot be met in scenarios where (...) such requests are made. Specifically, it is argued either (1) that as a result of pain, anxiety or desperation, terminally ill patients are not competent decision makers or (2) that legalisation of ADR would lead to social pressure or in other ways change the patient's context of choice in ways that make such requests nonautonomous. We argue that these types of arguments are problematic in light both of empirical studies and the fact that we usually judge that it is morally right to respect the wishes and decisions of dying people even if they suffer. (shrink)

Psychological studies on fictional persuasion demonstrate that being engaged with fiction systematically affects our beliefs about the real world, in ways that seem insensitive to the truth. This threatens to undermine the widely accepted view that beliefs are essentially regulated in ways that tend to ensure their truth, and may tempt various non-doxastic interpretations of the belief-seeming attitudes we form as a result of engaging with fiction. I evaluate this threat, and argue that it is benign. Even if the relevant (...) attitudes are best seen as genuine beliefs, as I think they often are, their lack of appropriate sensitivity to the truth does not undermine the essential tie between belief and truth. To this end, I shall consider what I take to be the three most plausible models of the cognitive mechanisms underlying fictional persuasion, and argue that on none of these models does fictional persuasion undermine the essential truth-tie. (shrink)

In this chapter I'd like to focus on a small corner of sexbot ethics that is rarely considered elsewhere: the question of whether and when being a sexbot might be good---or bad---*for the sexbot*. You might think this means you are in for a dry sermon about the evils of robot slavery. If so, you'd be wrong; the ethics of robot servitude are far more complicated than that. In fact, if the arguments here are right, designing a robot to serve (...) humans sexually may be very good for the robots themselves. (shrink)