The social exchange theory of reasoning, which is championed by Leda Cosmides and John Tooby, falls under the general rubric “evolutionary psychology” and asserts that human reasoning is governed by content-dependent, domain-specific, evolutionarily-derived algorithms. According to Cosmides and Tooby, the presumptive existence of what they call “cheater-detection” algorithms disconfirms the claim that we reason via general-purpose mechanisms or via inductively acquired principles. We contend that the Cosmides/Tooby arguments in favor of domain-specific algorithms or evolutionarily-derived mechanisms fail and that the notion (...) of a social exchange rule, which is central to their theory, is not correctly characterized. As a consequence, whether or not their conclusion is true cannot be established on the basis of the arguments they have presented. (shrink)

McTaggart raised a famed paradox regarding the transientist conception of time, the idea that the present moves into the future to overtake future events (or, alternatively, that future events move into the present) and past events recede further and further into the past as time goes on. Schlesinger has recently attempted an ingenious transientist solution to McTaggart's paradox. We will argue that Schlesinger's solution to McTaggart's paradox itself gives rise to a new, yet perfectly parallel, paradox which can only be (...) resolved by abandoning the transientist view of time. (shrink)

Philosophers have both produced as well as replied to a number of alleged "counter-examples" to the rule of substitution. Recently, Cartwright has urged that the standard reply to at least one of them is inadequate. The counter-example he singles out is:1). Giorgioni is so-called because of his size.2). Giorgiori = Barbarelli :3). Barbarelli is so-called because of his size.Cartwright argues that since 1) and 2) are true while 3) false, substitution has failed. It is argued in reply that, contrary to (...) Cartwright's claim, substitution does not even occur in the above argument. Rather, the meaning of the predicate "is so-called because of his size" changes from 1) to 3), rendering the invalidity the result of equivocation, not the failure of substitution. (shrink)

The primary focus of this work is Isocrates as a teacher, his works, and his pedagogy including both his educational practice and the philosophy that underlies it. In addition I examine the epistemological basis of Isocrates's teaching and the connection between the Isocratean conception of the nature of knowledge and the development of character. Many modern scholars consider Isocrates's educational philosophy to be relativistic and his moral position identical to contemporary sophists. This work suggests that both of these positions are (...) incorrect. Isocrates establishes Logos as a transcendental locus and discourse, either between people or within one's own mind, as the means for the discovery of knowledge and the development of arete. Isocrates is called by some the "father of humanistic culture," and his paideia represents an expression of historical Greek cultural practice. Isocrates was an important and influential figure in the development of Greek and by extension Western education. Today, however, his reputation is as an orator whose highly refined style is his major achievement. Isocrates's work has not received the attention that his influence merits, and his educational philosophy should help inform modern practice. (shrink)

This paper recounts two university professors' experiences teaching a high school philosophy course for gifted students. The authors trace the differences between gifted high school students’ and standard undergraduates’ comprehension of philosophical concepts, general philosophical curiosity, and classroom participation in problem solving. The authors then offer recommendations on planning philosophy courses for gifted students and speculate on the value of philosophy in gifted programs.

This paper examines one of Russell’s views, held about the turn of the century, found in a short, unpublished manuscript entitled “Do Differences Differ?”. This work was one of Russell’s early attempts to focus solely on the issue of whether relations were universal or specific relations. Written before The Principles of Mathematics, the manuscript can serve as a step toward that work. To provide a framework for our discussion, we look at aspects of his yet earlier views on this matter. (...) In discussion of the manuscript itself, the present paper divides “Do Differences Differ?” into four distinct parts, discusses some issues and problems with its view, and ends with four distinct responses by Russell to its view. (shrink)

The view that numerical difference entails qualitative difference has come under attack from various quarters. One classical attack, advanced by Black, involves possible worlds which are symmetrical. In a symmetrical world, it is claimed, the identity of indiscernibles is false. I argue that such attacks are mistaken, basically because they confuse epistemological issues (such as, how to specify a quality difference) with ontological ones (such as, whether there is such a quality difference). In brief, though there may be some reasons (...) for doubting the necessity of the Identity of lndiscernibles, the possibility of a symmetrical world is not one of them. (shrink)

The view that numerical difference entails qualitative difference has come under attack from various quarters. One classical attack, advanced by Black, involves possible worlds which are symmetrical. In a symmetrical world, it is claimed, the identity of indiscernibles is false. I argue that such attacks are mistaken, basically because they confuse epistemological issues (such as, how to specify a quality difference) with ontological ones (such as, whether there is such a quality difference). In brief, though there may be some reasons (...) for doubting the necessity of the Identity of lndiscernibles, the possibility of a symmetrical world is not one of them. (shrink)