I will look at and discuss the ideological-subject position of the ‘sympathetic’ slave-owner by employing Žižek ’s specific conception of ideology across two varying slave-narratives. I attempt to uncover how this ideology operates within the social-material reality in the texts Our Nig and Minnie's Sacrifice and the ways that the authors employed tropes in depicting this particular archetypal figure in slave-narratives. These charachter's exhibit an ideology remarkably aligned with Žižek ’s: that a certain non-knowledge of the proper logic of an (...) ideological reality is what sustains it. This suggests not only that such an archetypal figure exists across slave-narratives, but also that they deploy a communal ideology that attempts to conflate unwillingness with inability. They enable the perpetuation of the institution by their unwillingness to reject the economic benefits of slavery, which they conceive of as an inability. (shrink)

It is argued that the two main accounts of ignorance in the contemporary literature—in the terms of the lack of knowledge and the lack of true belief—are lacking in key respects. A new way of thinking about ignorance is offered that can accommodate the motivations for both of the standard views, but which in the process also avoids the problems that afflict these proposals. In short, this new account of ignorance incorporates the idea that ignorance essentially involves not just the (...) absence of a certain epistemic good, but also an intellectual failing of inquiry. It is further contended that making sense of this normative dimension to ignorance requires one to situate one’s account of ignorance within a wider epistemic axiology. (shrink)

It is a familiar argument that advocates accommodating the so-called paradoxes of decision theory by abandoning the “independence” postulate. After all, if we grant that choice reveals preference, the anomalous choice patterns of the Allais and Ellsberg problems violate postulate P2 of Savage's system. The strategy of making room for new preference patterns by relaxing independence is adopted in each of the following works: Samuelson, Kahneman and Tversky's “Prospect Theory”, Allais and Hagen, Fishburn, Chew and MacCrimmon, McClennen, and in closely (...) argued essays by Machina. (shrink)

This paper surveys attempts in the recent literature to offer a modal condition on knowledge as a way of resolving the problem of scepticism. In particular, safety-based and sensitivity-based theories of knowledge are considered in detail, along with the anti-sceptical prospects of an explicitly anti-luck epistemology.

Thomas Hobbes often includes powers and abilities in his descriptions of the world. Meanwhile, Hobbes’s philosophical picture of the world appears quite reductive, and he seems sometimes to say that nothing exists but bodies in motion. In more extreme versions of such a picture, there would be no room for powers. Hobbes is not an eliminativist about powers, but his view does tend toward ontological minimalism. It would be good to have an account of what Hobbes thinks powers are, and (...) how they fit into his understanding of the world. In this chapter, I investigate Hobbes’s account of the metaphysics of powers and abilities. Section 1 considers three important aspects of Hobbes’s account of powers: the connection between powers and causes; the modal aspects of powers; and the connection between powers and motions. Sections 2 and 3 then consider interpretive arguments about whether Hobbes identifies powers with underlying corporeal features. (shrink)

Donald Davidson famously argued, contra radical skepticism, that belief is in its nature veridical. In assessing whether Davidson was successful in this regard, it is first necessary to establish the exact philosophical basis Davidson was adducing for this claim, which is far from clear. In particular, a lot of the critical focus on Davidson's approach to radical skepticism has tended to focus on his appeal to an omniscient interpreter, and yet a closer evaluation of Davidson's antiskepticism reveals that this notion (...) is almost certainly dialectically inessential. Following some introductory remarks, in Section 2, I outline how the project of radical interpretation, and the associated principle of charity, are key parts of the philosophical background to Davidson's argument against radical skepticism. In Section 3, I critically evaluate Davidson's appeal to an omniscient interpreter. In Section 4, I demonstrate the role that Davidson's specific brand of content externalism plays in his antiskepticism, in particular in virtue of his notion of triangulation. Finally, in Section 5 I consider, and defend, an interpretation of Davidson's view that treats it as a kind of transcendental argument against skepticism. (shrink)

This advanced textbook, now in its second edition, provides an accessible overview of some of the main issues in contemporary epistemology. Written by an expert in the field, it covers such key topics as virtue epistemology, anti-luck epistemology, epistemological disjunctivism, epistemic value, understanding, radical scepticism, and contextualism. This book is ideal as a set text for an advanced undergraduate or postgraduate course in epistemology, and will also be of general interest to researchers in philosophy.

The Making of British Bioethics provides the first in-depth study of how philosophers, lawyers and other 'outsiders' came to play a major role in discussing and helping to regulate issues that used to be left to doctors and scientists. It details how British bioethics emerged thanks to a dynamic interplay between sociopolitical concerns and the aims of specific professional groups and individuals who helped create the demand for outside involvement and transformed themselves into influential 'ethics experts'. Highlighting this interplay helps (...) us appreciate how issues such as embryo research and assisted dying became high-profile 'bioethical' concerns in the late twentieth century, and why different groups now play a critical role in developing regulatory standards and leading public debates. The book draws on a wide range of original sources and will be of interest to historians of medicine and science, general historians and bioethicists. (shrink)

This title introduces the concept of "if this, then that" in coding by using relatable real-world examples. Vivid photographs and easy-to-read text aid comprehension for early readers. Features include an infographic, fun facts, Making Connections questions, a glossary, and an index. QR Codes in the book give readers access to book-specific resources to further their learning.

Does Augustine put his finger on time? -- Time for history -- Determination -- Self-determination -- Time, knowledge and truth.

Language was central to Hobbes's understanding of human beings and their mental abilities, and criticism of other philosophers' uses of language became a favorite critical tool for him. This paper connects Hobbes's theories about language to his criticisms of others' language, examining Hobbes's theories of propositions and truth, and how they relate to his claims that various sorts of proposition are absurd. It considers whether Hobbes in fact means anything more by 'absurd' than 'false'. And it pays particular attention to (...) Hobbes's categorization of causes of absurdity and of types of incoherent proposition, arguing that Hobbes's approach is only loosely related to later discussions of category mistakes. (shrink)

Fumerton’s distinctive brand of metaepistemological scepticism is compared and contrasted with the related position outlined by Stroud. It is argued that there are at least three interesting points of contact between Fumerton and Stroud’s metaepistemology. The first point of contact is that both Fumerton and Stroud think that (1) externalist theories of justification permit a kind of non-inferential, perceptual justification for our beliefs about non-psychological reality, but it’s not sufficient for philosophical assurance. However, Fumerton claims, while Stroud denies, that (2) (...) direct acquaintance with facts is sufficient for philosophical assurance. And this is important because Stroud thinks that (3) we have direct perceptual access or acquaintance with facts about the external world, while Fumerton denies this. (shrink)

This title introduces the concepts of algorithms and sequencing in coding by using relatable real-world examples in the reader's everyday life. Vivid photographs and easy-to-read text aid comprehension for early readers. Features include a table of contents, an infographic, fun facts, Making Connections questions, a glossary, and an index. QR Codes in the book give readers access to book-specific resources to further their learning. Aligned to Common Core Standards and correlated to state standards. Cody Koala is an imprint of Pop!, (...) a division of ABDO. (shrink)

Lovescapes introduces the reader to the various meanings and manifestations of love and its many cognates such as compassion, caring, altruism, empathy, and forgiveness. It addresses how love and compassion have been understood in history and the religions of the world. It goes on to explore the ways that our environments and heredity influence our capacity to love and suggests ways to cultivate love and compassion in one's life. The book shows how the values of love and compassion are integral (...) to finding humane solutions to the daunting problems we face as individuals, as a human family, and as an earth community--a world in crisis. (shrink)

Affect Theory, Genre, and the Example of Tragedy employs Silvan Tomkins' Affect-Script theory of human psychology to explore the largely unacknowledged emotions of disgust and shame in tragedy. The book begins with an overview of Tomkins' relationship to both traditional psychoanalysis and theories of human motivation and emotion, before considering tragedy via case studies of Oedipus, Hamlet, and Death of a Salesman. Aligning Affect-Script theory with literary genre studies, this text explores what motivates fictional characters within the closed conditions of (...) their imagined worlds and how we as an audience relate to and understand fictional characters as motivated humans. (shrink)

The book is a whirlwind of thought and life in general. Its main purpose is not hurt speech but subjects everything to rigorous questions and seeks answers to seemingly insurmountable problems. Some views expounded in this book will no doubt raise some dust. But if dust has to be raised to reach to truth, so be it, no apologies. The author writes to be damned, but will not accept any thing that is advanced without evidence. The book in the first (...) chapter guides the reader through the author's struggles and in a way is a motivational piece as it shows that all is possible through not giving up, in spite of insurmountable odds. As a practical demonstration, of the power of being a Sceptic, the reader is taken through the fundamentals of the poorly understood topic of hypnosis. The reader is guided through the practical ways of becoming not only a hypnotist, but a way to improve one's memory. The section on how to study for success will certainly help those that are engaged in pursuing knowledge in any field. It has been used by the author himself and many others in their successful studies over a long period. In this way the book is a small but powerful educational tool.. A small part is what the author calls common Science; which of course may not be so common after all. The book shows through brutal examination of traditional views that the Sceptic sooner than later reaches to the truth. There are few topics in the book that the author has inserted purely to provide rest periods from the hard philosophical and scientific arguments that follow. Satire that may seem to exhibit itself in some topics should be seen from this point of view. It is the considered view of the author that many views that appear in this book, if taken as way of life would improve the world as we know it, be it socially, economically or politically. Topics on homosexuality, abortion, capital punishment, witchcraft, afterlife, and death, miracles, language and quality leadership among others are always brushed away without due thoughtful process especially in the African context. The book touches on these sensitive topics with candor and vigour, honesty and brutally. The authors' long stay in Botswana, a country with no debt and practically negligible corruption, helps him show what a country that embraces democracy coupled with pragmatism from the word go and prudent economic management can achieve. In this way, the Sceptic is as good source of wisdom to research students and those whose decisions do affect the vast majority of their people. The unconventional interesting way the various topics have been handled make reading of seemingly difficult topics enjoyable and can be read in any order for they do not follow a linear structure.Common myths prevalent in society are tackled with clarity towards the end of the book. The shooting down of some common myths, including the myths surrounding weight reduction and alcohol are a source of knowledge and guidance for those not lucky enough to be privy to very deep scientific evaluations of things. The book does not claim absolute knowledge but is an honest guide to those who do not fear to think.This small book is a dynamite of knowledge especially in most African countries where ignorance is the odder of the day. (shrink)

What would it mean to have a suitably ‘realistic’ account of political liberty? On the one hand, I don’t think we can properly understand liberty without an underlying account of personhood or agency.2 In making sense of liberty, we need to ask: What kind of agency does it presuppose or promote? What kind of independence do we care most about? What does it mean to exercise control, or to be self-guiding, in the kind of world we live in today? At (...) the same time, a conception of moral and political personhood needs to be appropriately ‘realistic’: It shouldn’t be over-idealized (or over-simplified), nor demand more than can be reasonably expected, given the kind of creatures we are. (shrink)

This chapter conceptually analyzes the post-traumatic stress injuries called moral injury, moral fatigue or exhaustion, and broken spirit. It then identifies two puzzles. First, soldiers sometimes sustain moral injury even from doing right actions. Second, they experience moral exhaustion from making decisions even where the morally right choice is so obvious that it shouldn’t be stressful to make it; and even where rightness of decision is so murky that no decision could be morally faulted. The injuries result of mistaken moral (...) self-evaluation. Methods of preventing and treating these injuries are defended, including training in self-forgiveness, moral off-loading of actions and decisions to persons and devices less likely to feel inappropriate guilt, and the use of drugs to prevent such guilt. The foregoing has been about moral injury erroneously resulting from the non-violation of a correct moral code. But the chapter then introduces the concept of moral pseudo-injury—felt moral injury that has in reality resulted from violation of a false moral code, so that no one has really been morally injured. This can be used as a method in warfighting. And since the injuries it produces are illusory, this would be morally superior to physical violence. For it causes less injury to its victims, and should cause less guilt in those who must inflict it. Historical precedents are considered. Finally, our enemies often use moral pseudo-injury against us, in the form of terrorist violence against civilians. Terrorism causes comparatively few harms, yet we mistakenly see it as more morally horrific than conventional combat that causes much worse loss of life among armed forces members. Here we need the nuancing and clarifying power of philosophy to restore a sense of proportion, thence to prevent or therapize the moral pseudo-injury we may experience from these sorts of attacks. (This is a pre-penultimate version of the published version, available from OUP at the external link, which contains minor variances. The paper was earlier known as "PTSD Weaponized: A Theory of Moral Injury"; that now superseded version is archived under "past conferences" on the Center for Ethics and the Rule of Law website.). (shrink)

This chapter discusses the fundamental question of the defense industry’s role and legitimacy for societies. It begins with a parable of a psychopath doing something self-serving that has beneficial moral consequences. Analogously, it is argued, the defense industry profiting by selling weapons that can kill people makes it useful in solving moral problems not solvable by people with ordinary moral scruples. Next, the chapter argues that while the defense industry is a business, it is also implicated in the security of (...) its home nations. In addition, its products can be used for good or evil. Thus, it must navigate conflicting values, with the result that the rules often thought to rightly regulate the industry—codes of business ethics, engineering ethics, procurement ethics, plus laws of the land, and dicta of conscience—need supplementing by general moral reflection. This chapter argues for a principle that tells how to decide when to violate the rules, for a theory of rational choice on which choosing by this principle is rational, and for teaching that theory to defense industry employees to ensure their ethical behavior. (shrink)

A certain conception of the relevance of virtue epistemology to the philosophy of education is set out. On this conception, while the epistemic goal of education might initially be promoting the pupil's cognitive success, it should ultimately move on to the development of the pupil's cognitive agency. A continuum of cognitive agency is described, on which it is ultimately cognitive achievement, and thus understanding, which is the epistemic goal of education. This is contrasted with a view on which knowledge is (...) the epistemic goal. (shrink)

One of the most remarkable features of the language of early Greek writing is a pervasive rhetorical strategy which consists in personifying objects for the purpose of identifying humans closely associated with them. Such ‘speaking objects’ have no Semitic parallel; how, then, is their conventional status in the Archaic Age to be explained? This article first considers the formulaic language of speaking objects, which is no straightforward transcription of speech, and seeks to explain where it comes from. It then turns (...) to the question of why writers employed the curious strategy of personification by setting it in the broader context of early Greek writing and literature. Variously analogous to herms, slaves and skytalai, speaking objects are shown to have been conceived as messengers acting on behalf of their senders by not speaking in their name. (shrink)

An overview of the import of disjunctivism to the problem of radical scepticism is offered. In particular, the disjunctivist account of perceptual experience is set out, along with the manner in which it intersects with related positions such as naïve realism and intentionalism, and it is shown how this account can be used to a motivate an anti-sceptical proposal. In addition, a variety of disjunctivism known as epistemological disjunctivism is described, and it is explained how this proposal offers a further (...) way of responding to radical scepticism. (shrink)

By bringing together the insights of ecclesial ethics, an approach that emphasizes the distinctive nature of the church as the community that forms its mind and character after its reading of Scripture, with the theory and practice of restorative justice, a way of conceiving justice-making that emerged from the Mennonite-Anabaptist tradition, this book shows why a theological account of the theory and practice of restorative justice is fruitful for articulating and clarifying the witness of the church, especially when faced with (...) conflict or wrongdoing. This can help extend the church's imagination as to how it might better become God's community of restoration as it reflects on the ways in which the justice of God is taking shape in its own community. “How does an ecclesial context shape the theological apprehension and praxis of justice?” This question orientates the book. In particular, it asks how, in view of its members having been admitted into God's restoring justice in Christ, the church might embody in the world this same justice of restoring right relationships. While Christian reflection on the nature of justice has tended to favour a judicial and retributive conception of justice, it will be argued that the biblical understanding of the justice of God is best understood as a saving, liberating, and restorative justice. It is this restorative conception that ought to guide the community that reads Scripture so that it might be embodied in life. (shrink)

It is commonly remarked, as a curiosity, that Imruʾ al-Qays’s traditional death resembles that of Heracles, but it has never been meaningfully discussed. This article undertakes to do so, arguing for the Greek provenance of his death tradition and discussing the implications of the Islamic construction of a Greek death for “the greatest Arab poet.” One implication involves his biography more generally, which is argued to have originally formed a different kind of narrative serving particular Islamic interests, later adapted to (...) a biographic mold. The second stems from the recognition that the legendary Greek death of Imruʾ al-Qays is neither incidental nor isolated, which suggests that the horizons of Greco-Arabic studies are unduly narrow: alongside the transmission of written scientific texts, there were also oral popular traditions of Greek origin that left a deep imprint on Islamic culture. (shrink)

This contribution offers a survey of the modern African theological discourse on the Trinity as a distinctive Christian doctrine of God. It is a systematic narrative review of primary literature on the doctrine of the Trinity in modern African theology with a view to identify main trends, key concepts and major proponents. It is argued that the contemporary African Trinitarian Hermeneutics cannot be understood in isolation from African debates on translatability of concepts of God framed first in terms of the (...) reinterpretation of the theological significance of pre-Christian African concepts of God and subsequently as an outcome of African Christological reflection. The article affirms an apophatic resistance to any tendency to take God for granted as recently advanced by Ernst Conradie and Teddy Sakupapa. (shrink)

We discuss several features of coherent choice functions—where the admissible options in a decision problem are exactly those that maximize expected utility for some probability/utility pair in fixed set S of probability/utility pairs. In this paper we consider, primarily, normal form decision problems under uncertainty—where only the probability component of S is indeterminate and utility for two privileged outcomes is determinate. Coherent choice distinguishes between each pair of sets of probabilities regardless the “shape” or “connectedness” of the sets of probabilities. (...) We axiomatize the theory of choice functions and show these axioms are necessary for coherence. The axioms are sufficient for coherence using a set of probability/almost-state-independent utility pairs. We give sufficient conditions when a choice function satisfying our axioms is represented by a set of probability/state-independent utility pairs with a common utility. (shrink)

My aim in this chapter is to take the complexity of our histories of rights as seriously as the nature of rights themselves. Let me say immediately that the point is not to satisfy our sense of moral superiority by smugly pointing out the prejudices found in arguments made over three hundred years ago. We have more than our own share of problems and prejudices to deal with. Rather, in coming to grips with this history, and especially how early-modern political (...) theorists struggled with the extension and application of natural rights to the ‘New World’, we may learn something about our own struggles to extend human rights beyond the boundaries of the state system of which Grotius, Hobbes, Locke and Vattel were among the key intellectual architects. For Richard Tuck, the autonomous rights-bearing agent at the heart of liberal individualism is a product of seventeenth-century theorizing about the nature of the autonomous state acting in the international sphere. The sovereign individual is the ‘traditional cousin of the sovereign state’, argues Tuck, and especially the aggressive, violent, and minimally constrained relative described by Hugo Grotius, Thomas Hobbes, John Locke and Emer de Vattel. Thus the connection between liberalism and imperialism, on this reading, is not merely chronological or historical but metaphysical. The analogy between the sovereign state and the sovereign individual acting on the basis of their natural rights, constrained by the recognition of the basic rights of others (but not much more than that) represents an influential vision of liberal freedom. This minimalist account of freedom represents only one vision, however, and Tuck’s account of the pre-history of liberal rights has to be balanced against other conceptions, including more emancipatory ones. (shrink)

This essay is, primarily, a discussion of four results about the principle of maximizing entropy (MAXENT) and its connections with Bayesian theory. Result 1 provides a restricted equivalence between the two: where the Bayesian model for MAXENT inference uses an "a priori" probability that is uniform, and where all MAXENT constraints are limited to 0-1 expectations for simple indicator-variables. The other three results report on an inability to extend the equivalence beyond these specialized constraints. Result 2 established a sensitivity of (...) MAXENT inference to the choice of the algebra of possibilities even though all empirical constraints imposed on the MAXENT solution are satisfied in each measure space considered. The resulting MAXENT distribution is not invariant over the choice of measure space. Thus, old and familiar problems with the Laplacian principle of Insufficient Reason also plague MAXENT theory. Result 3 builds upon the findings of Friedman and Shimony (1971; 1973) and demonstrates the absence of an exchangeable, Bayesian model for predictive MAXENT distributions when the MAXENT constraints are interpreted according to Jaynes's (1978) prescription for his (1963) Brandeis Dice problem. Lastly, Result 4 generalizes the Friedman and Shimony objection to cross-entropy (Kullback-information) shifts subject to a constraint of a new odds-ratio for two disjoint events. (shrink)

The relevance of Wittgenstein for ethics depends on which Wittgenstein we mean. I argue that we should distinguish not only between Wittgenstein's personal opinions and his philosophy, but also, within his philosophical work, between broadly methodological remarks and what Wittgenstein might call genuinely philosophical remarks (which are not about philosophy but try to bring clarity to the mind bewitched by language). Wittgenstein's personal opinions will be considered irrelevant by most philosophers (although I try to show that they are not as (...) crazy as some people might think), and his philosophical remarks consist only of what he calls ?boring truisms?. It is to his methodology, therefore, that we might expect philosophers to look for ethical implications. If that methodology is well conceived, though, it should be ethically neutral. I argue that it is neutral in this way, that Wittgensteinian philosophy says nothing about ethics, but that its proper use will not likely leave our philosophical beliefs about ethics unscathed. (shrink)