A sophisticated and original introduction to the philosophy of quantum mechanics from one of the world’s leading philosophers of physics In this book, Tim Maudlin, one of the world’s leading philosophers of physics, offers a sophisticated, original introduction to the philosophy of quantum mechanics. The briefest, clearest, and most refined account of his influential approach to the subject, the book will be invaluable to all students of philosophy and physics. Quantum mechanics holds a unique place in the history of physics. (...) It has produced the most accurate predictions of any scientific theory, but, more astonishing, there has never been any agreement about what the theory implies about physical reality. Maudlin argues that the very term “quantum theory” is a misnomer. A proper physical theory should clearly describe what is there and what it does—yet standard textbooks present quantum mechanics as a predictive recipe in search of a physical theory. In contrast, Maudlin explores three proper theories that recover the quantum predictions: the indeterministic wavefunction collapse theory of Ghirardi, Rimini, and Weber; the deterministic particle theory of deBroglie and Bohm; and the conceptually challenging Many Worlds theory of Everett. Each offers a radically different proposal for the nature of physical reality, but Maudlin shows that none of them are what they are generally taken to be. (shrink)

This concise book introduces nonphysicists to the core philosophical issues surrounding the nature and structure of space and time, and is also an ideal resource for physicists interested in the conceptual foundations of space-time theory. Tim Maudlin's broad historical overview examines Aristotelian and Newtonian accounts of space and time, and traces how Galileo's conceptions of relativity and space-time led to Einstein's special and general theories of relativity. Maudlin explains special relativity using a geometrical approach, emphasizing intrinsic space-time structure rather than (...) coordinate systems or reference frames. He gives readers enough detail about special relativity to solve concrete physical problems while presenting general relativity in a more qualitative way, with an informative discussion of the geometrization of gravity, the bending of light, and black holes. Additional topics include the Twins Paradox, the physical aspects of the Lorentz-FitzGerald contraction, the constancy of the speed of light, time travel, the direction of time, and more.Introduces nonphysicists to the philosophical foundations of space-time theory Provides a broad historical overview, from Aristotle to Einstein Explains special relativity geometrically, emphasizing the intrinsic structure of space-time Covers the Twins Paradox, Galilean relativity, time travel, and more Requires only basic algebra and no formal knowledge of physics. (shrink)

Systems of private regulation based on certification have recently emerged to address environmental issues in the forest products industry and labor issues in the apparel industry. To explain why the same regulatory form has emerged across these fields, the author uses a historical and comparative case study approach, closely examining early moments and paying attention to “roads not taken.” Two types of factors led to the initial emergence of private certification: social movement campaigns targeting companies and a neo-liberal institutional context. (...) The analysis shows specific ways in which these factors led states, nongovernmental organizations, and companies to build or support certification associations. (shrink)

Whistleblowing by employees to regulatory agencies and other parties external to the organization can have serious consequences both for the whistleblower and the company involved. Research has largely focused on individual and group variables that affect individuals'' decision to blow the whistle on perceived wrongdoing.This study examined the relationship between selected organizational characteristics and the perceived level of external whistleblowing by employees in 240 organizations. Data collected in a nationwide survey of human resource executives were analyzed using analysis of variance.

In this ingenious and powerfully argued book Tim Maudlin sets out a novel account of logic and semantics which allows him to deal with certain notorious paradoxes which have bedevilled philosophical theories of truth. All philosophers interested in logic and language will find this a stimulating read.

Workplace AI is transforming labor but decisions on which AI applications are developed or implemented are made with little to no input from workers themselves. In this piece for AI & Society, I argue for nationalization as a strategy for democratizing AI.

I argue that Norton & Earman's hole argument, despite its historical association with General Relativity, turns upon very general features of any linguistic system that can represent substances by names. After exploring various means by which mathematical objects can be interpreted as representing physical possibilities, I suggest that a form of essentialism can solve the hole dilemma without abandoning either determinism or substantivalism. Finally, I identify the basic tenets of such an essentialism in Newton's writings and consider how they can (...) be updated to apply to the case provided by General Relativity. (shrink)

Christiaens argues that digital technologies are fundamentally undermining workers’ autonomy by enacting systems of surveillance that lead to exploitation, alienation, and exhaustion. For a more sustainable future of work, digital technologies should support human development instead of subordinating it to algorithmic control.

While the challenges workers face in the gig economy are now well-known, reflections on emancipatory solutions in political philosophy are still underdeveloped. Some have pleaded for enhancing workers' bargaining power through unionisation; others for enhancing exit options in the labour market. Both strategies, however, come with unin-tended side-effects and do not exhaust the full potential for worker self-government present in the digital gig economy. Using the republican theory of freedom as non-domination , I argue that G.D.H. Cole's 20th-century defence of (...) guild socialism offers a promising avenue for enhancing worker autonomy in the gig economy. Platform companies rely on relational and structural domination to undermine worker autonomy, but Cole's guild socialism was specifically designed to enhance autonomy in the workplace. Following Cole's advice today would amount to a defence of worker-owned cooperative platforms. By putting workers in control of platform design and governance, cooperative platforms create new opportunities for worker autonomy. However, platform coopera-tivism faces serious challenges if it plans on becoming a realistic alternative to the traditional gig economy. (shrink)

Digital innovations are rapidly changing the contemporary workplace. Big Tech companies marketing algorithmic management increasingly decide on the Future of Work. Political responses, however, often focus on managing the impact of these technologies on workers. They leave the question of how these technologies are designed or how workers can determine their own futures unanswered. This approach risks surrendering the Future of Work debate to techno-determinist imaginaries aligned with corporate interests. Using Cornelius Castoriadis’ early writings on worker struggles in French Tayloristic (...) factories and his later oeuvre on conflictual social imaginaries, I propose an agonistic approach to the Future of Work. Not merely companies implementing workplace technologies, but also workers themselves possess agency in determining the Future of Work. Workers’ frequent contestations against machinic surveillance and technologically mediated coordination of the labour process disclose an alternative Future of Work in which technologies are used to enhance worker autonomy rather than bureaucratic control. Worker struggles at Amazon Mechanical Turk illustrate this agonistic dynamic: Amazon mobilizes algorithmic management to fragment and control a workforce of globally dispersed remote workers, but the latter form online social communities and create counter-technologies to reappropriate control over the labour process. (shrink)

In the beginning of the 1970s, Michel Foucault dismisses the terminology of ‘exclusion’ for his projected analytics of modern power. This rejection has had major repercussions on the theory of neoliberal subject-formation. Many researchers disproportionately stress how neoliberal dispositifs produce entrepreneurial subjects, albeit in different ways, while minimizing how these dispositifs sometimes emphatically refuse to produce neoliberal subjects. Relying on Saskia Sassen’s work on financialization, I argue that neoliberal dispositifs not only apply entrepreneurial norms, but also suspend their application for (...) groups that threaten to harm the population’s profitability. Neoliberal dispositifs not only produce entrepreneurial subjects, but also surplus populations that are expelled from the overall population to maintain its productivity. Here, the concept of ‘exclusion’ is appropriate if understood in Agamben’s sense of an inclusive exclusion. The surplus population is part of neoliberal dispositifs, but only as the element to be abandoned. (shrink)

Phenomenalist interpretations of Kant are out of fashion. The most common complaint from anti-phenomenalist critics is that a phenomenalist reading of Kant would collapse Kantian idealism into Berkeleyan idealism. This would be unacceptable because Berkeleyan idealism is incompatible with core elements of Kant’s empirical realism. In this paper, I argue that not all phenomenalist readings threaten empirical realism. First, I distinguish several variants of phenomenalism, and then show that Berkeley’s idealism is characterized by his commitment to most of them. I (...) then make the case that two forms of phenomenalism are consistent with Kant’s empirical realism. The comparison between Kant and Berkeley runs throughout the paper, with special emphasis on the significance of their theories of intentionality. (shrink)

T. J. Mawson's highly readable and engaging new introduction to the philosophy of religion offers full coverage of the key issues, from ideas about God's nature and character to arguments for and against His existence. Mawson's conversational style, lively wit, and enlightening examples make Belief in God as pleasurable as it is instructive and thought-provoking. It makes an ideal text for beginning undergraduate courses and for anyone thinking about these most important of questions.

How can we determine an acceptable level of risk? Should these decisions be made by experts, or by the people they affect? How should safety and security be balanced against other goods, such as liberty? This is the first collection to examine the philosophical dimensions of these pressing practical problems. Leading scholars exploring the full range of philosophical implications of risk, including: risk and ethics risk and rationality risk and scientific expertise risk and lay knowledge the objectivity of risk assessment (...) risk and the precautionary principle risk and terror. With contributions from Carl F. Cranor, Sven Ove Hansson, Martin Kusch, Tim Lewens, D.H. Mellor, Adam Morton, Stephen Perry, Martin Peterson, Alan Ryan, Per Sandin, Cass R. Sunstein and Jonathan Wolff; this collection is essential reading, not only for philosophers and researchers in legal, economic and environmental studies, but for those seeking to gain a better understanding of the decisions we must make as concerned citizens. (shrink)

Values based practice is a radical view of the place of values in medicine which develops from a philosophical analysis of values, illness and the role of ethical principles. It denies two attractive and traditional views of medicine: that diagnosis is a merely factual matter and that the values that should guide treatment and management can be codified in principles. But it goes further in the adoption of a radical liberal view: that right or good outcome should be replaced by (...) right process. I describe each of these three claims but caution against the third. (shrink)

The recently rising field of Critical Data Studies is still facing fundamental questions. Among these is the enigma of digital subjectivation. Who are the subjects of Big Data? A field where this question is particularly pressing is finance. Since the 1990s traders have been steadily integrated into computerized data assemblages, which calls for an ontology that eliminates the distinction between human sovereign subjects and non-human instrumental objects. The latter subjectivize traders in pre-conscious ways, because human consciousness runs too slow to (...) follow the volatility of the market. In response to this conundrum Social Studies of Finance has drawn on Actor-Network Theory to interpret financial markets as technically constructed networks of human and non-human actors. I argue that in order to develop an explicitly critical data study it might be advantageous to refer to Maurizio Lazzarato’s theory of machinic subjugation instead. Although both accounts describe financial digital subjectivation similarly, Lazzarato has the advantage of coupling his description to a clear critique of and resistance to finance. (shrink)

This essay highlights a methodological weakness in Foucault’s genealogy of neoliberalism often mistaken for a biographical shift in his philosophy. Naissance de la biopolitique is sometimes interpreted as evidence for Foucault’s conversion to neoliberalism, whereas its lack of critical acuity stems rather from its methodological limitations. Through a discussion of the “neoliberal conversion”-thesis, I highlight those limitations. Though Foucault’s appreciative tone in his neoliberalism lectures is surprising, his aim is mainly to defamiliarize readers from the dominant mode of neoliberal rationality (...) so that they can affirm the creative potential to foster new conducts, new identities, and new rationalities. Foucault did not convert to neoliberalism, but sought to destabilise it by revealing its historical contingency. However, as Foucault’s surprisingly positive tone shows, this strategy is insufficient for combatting neoliberalism. There is an elective affinity between Foucault’s own politics of creative self-reinvention and neoliberalism’s promise of a non-invasive, post-disciplinary government by indirect economic incentives alone. Foucault’s libertine stance toward subjectivity hence seems easily integrated into a neoliberal conduct of conducts. I propose to supplement Foucault’s genealogical method as he deploys it in Naissance de la biopolitique with an immanent critique of neoliberalism from the perspective of the governed. Rather than investigating neoliberal rationality as a promising endeavour for the future, we can study the real-life implementations of neoliberalism and their effects on subjective conducts. Neoliberal rationality is involved in a permanent struggle to shape the conduct of conducts along entrepreneurial and competitive lines, but subjects are refractory living beings whose conducts are not so simply transformed. Neoliberalism has had to give up its post-disciplinary aspirations and turn to the power of discipline and abandonment to enforce neoliberal norms of conduct. Neoliberalism has transformed into a negative biopolitics that sacrifices the lives of unproductive subjects as collateral damage to the overall welfare of the population. Immanent critique thereby reveals how subjects are pushed beyond their limits until neoliberal norms of conduct become unbearable. This intolerability of neoliberalism cannot be directly deduced from the writings of Becker, Friedman, or Hayek.111 It becomes manifest in the confrontation between neoliberal rationality and the material living bodies of finite human beings unable to be stretched in the ways neoliberalism requires. (shrink)

According to Streeck and Vogl, the neoliberalization of the state has been the result of political-economic developments that render the state dependent on financial markets. However, they do not explain the discursive shifts that would have been required for demoting the state to the role of an agent to bondholders. I propose to explain this shift via the performative effect of neoliberal agency theory. In 1976, Michael Jensen and William Meckling claimed that corporate managers are agents to shareholding principals, which (...) implied that their main task was the procurement of shareholder value. Agency theory subsequently prescribes a series of measures to ensure the alignment of principal and agent interests in corporations. The diffusion of agency theory, however, moved beyond corporate governance to reconfigure the state. Due to its reliance on capital markets, the state supposedly likewise becomes an agent of the investment public and should procure bondholder value. (shrink)

Friedrich Hayek’s defense of neoliberal free market capitalism hinges on the distinction between economies and catallaxies. The former are orders instituted via planning, whereas the latter are spontaneous competitive orders resulting from human action without human design. I argue that this distinction is based on an incomplete semantic history of “economy.” By looking at the meaning of “oikonomia” in medieval providential theology as explained by Giorgio Agamben and Joseph Vogl, I argue how Hayek’s science of catallactics is itself a secularization (...) of providential theology. This exposes Hayek to three criticisms: he unjustifiably neglects the possibility of tendencies toward spontaneous disorder in free markets, he condemns the “losers” of neoliberal competition to being providential waste on the road to general prosperity, and he imposes on people the duty to consent to a neoliberal order that hinders them from cultivating their inoperativity. (shrink)

This article argues for the view that statements about normative reasons are context-sensitive. Specifically, they are sensitive to a contextual parameter specifying a relevant person's or group's body of information. The argument for normative reasons contextualism starts from the context-sensitivity of the normative “ought” and the further premise that reasons must be aligned with oughts. It is incoherent, I maintain, to suppose that someone normatively ought to φ but has most reason not to φ. So given that oughts depend on (...) context, a parallel view about normative reasons is needed. It is shown that the resulting view solves notorious puzzles involving apparently conflicting but equally plausible claims about reasons. These puzzles arise especially in cases where agents have limited information or false beliefs. In these cases, we feel torn between reasons claims that take into account the limitations of the agent's perspective and apparently conflicting claims that are made from a more objective point of view. The contextualist account developed here accommodates both objectivist and subjectivist intuitions. It shows that all of the claims in question can be true, provided that they are relativized to different values of the relevant information parameter. Also, contextualism yields a fruitful approach to the debate about having reasons and the alleged failure of the so-called “factoring account”. (shrink)

Within Michel Foucault’s own conceptualization of governmentality, there is little room for something like ‘ungovernable life’. The latter seems to hint at a form of social conduct beyond power-relations, which would offend Foucault’s basic philosophical postulates. I argue that this identification between governmentality and power as such demonstrates a one-sided focus on the history of Western power-relations. By opposing Foucault’s genealogy of governmentality to Ivan Illich’s critical history of government, I delineate indigenous struggles against governmentalization as a form of ungovernable (...) counter-conduct. Throughout his books from the 1970s to 1990s, Illich wrote a critical history of government surprisingly similar to Foucault’s, from the pastorate to modern political economy. However, rather than merely describing this history, Illich argued governmentalization alienated human beings from their autonomy. As a former missionary priest, he criticized the Church’s and modern governments’ attempts to subsume populations under a conduct of conducts. He advocated anticolonial resistance to subsumption under Western governmental regimes. In Illich’s appreciation of decolonized life, an ungovernable form of life can be discovered, which I defend with the example of Zapatismo and indigenous self-government through mandar obedeciendo. (shrink)

Against transmission -- For attention -- Education in the minor key -- Anthropology, art and the university.

In his lectures on neoliberalism, Michel Foucault argues that neoliberalism produces subjects as ‘entrepreneurs of themselves’. He bases this claim on Gary Becker’s conception of the utility-maximizing agent who solely acts upon cost/benefit-calculations. Not all neoliberalized subjects, however, are encouraged to maximize their utility through mere calculation. This article argues that Foucault’s description of neoliberal subjectivity obscures a non-calculative, more audacious side to neoliberal subjectivity. Precarious workers in the creative industries, for example, are encouraged not merely to rationally manage their (...) human capital, but also to take a leap of faith to acquire unpredictable successes. It is this latter risk-loving, extra-calculative side to neoliberal subjectivity that economists usually designate as ‘entrepreneurial’. By confronting Foucault with the theories of entrepreneurship of the Austrian School of Economics, Frank Knight, and Joseph Schumpeter, the Foucauldian analytical framework is enriched. Neoliberal subjectivation is not the monolithic promotion of utility-maximizing agents, but the generation of a multiplicity of modes for entrepreneurs to relate to oneself and the market. (shrink)

BackgroundElectronic patient record (EPR) technology is a key enabler for improvements to healthcare service and management. To ensure these improvements and the means to achieve them are socially and ethically desirable, careful consideration of the ethical implications of EPRs is indicated. The purpose of this scoping review was to map the literature related to the ethics of EPR technology. The literature review was conducted to catalogue the prevalent ethical terms, to describe the associated ethical challenges and opportunities, and to identify (...) the actors involved. By doing so, it aimed to support the future development of ethics guidance in the EPR domain.MethodsTo identify journal articles debating the ethics of EPRs, Scopus, Web of Science, and PubMed academic databases were queried and yielded 123 eligible articles. The following inclusion criteria were applied: articles need to be in the English language; present normative arguments and not solely empirical research; include an abstract for software analysis; and discuss EPR technology.ResultsThe medical specialty, type of information captured and stored in EPRs, their use and functionality varied widely across the included articles. Ethical terms extracted were categorised into clusters ‘privacy’, ‘autonomy’, ‘risk/benefit’, ‘human relationships’, and ‘responsibility’. The literature shows that EPR-related ethical concerns can have both positive and negative implications, and that a wide variety of actors with rights and/or responsibilities regarding the safe and ethical adoption of the technology are involved.ConclusionsWhile there is considerable consensus in the literature regarding EPR-related ethical principles, some of the associated challenges and opportunities remain underdiscussed. For example, much of the debate is presented in a manner more in keeping with a traditional model of healthcare and fails to take account of the multidimensional ensemble of factors at play in the EPR era and the consequent need to redefine/modify ethical norms to align with a digitally-enabled health service. Similarly, the academic discussion focuses predominantly on bioethical values. However, approaches from digital ethics may also be helpful to identify and deliberate about current and emerging EPR-related ethical concerns. (shrink)

In The Biosemiotic Fundamentals of Aesthetics: Beauty is the Perfect Semiotic Fitting Kull makes a foray into the concept of Beauty. His target article is a welcome contribution not only for providing a biosemiotic notion of beauty but also as a trigger for further enquiry into the matter. Additionally, Kull delivers a new concept: Semiotic Fitting, shining new light on the Umwelt theory. My commentary embraces the challenge Kull presents. Offering an alternate view on beauty, as a matter, and product, (...) of cognition, I suggest reflecting on the philosophy of Alexander von Baumgarten, who coined the term “aesthetics”, offers rich insight that could extend and enrich the definition of beauty Kull presents. (shrink)

To conclude the discussion of breath and breathing in the foregoing contributions, this comment sets out from a critical perspective on embodiment. For a being that breathes out and in, should we not add to embodiment its complement of vaporisation? Breath, after all, is fluid, animate and fundamental to human conviviality. While it can temporarily be put on hold, breath cannot be contained. That is why bodily breathing is unlike the ventilation of buildings. Moreover, breathing in and breathing out are (...) dissimilar movements which cannot be reversed. This presents particular problems for those with breathing difficulties, above all in societies where speech, carried on the outbreath, is modelled on print, and where thought is attributed to a self whose powers of cognition transcend bodily experience. In place of the complementarity of self and body, we posit the soul as a vortex in which breathing, thinking, speech and song all flow into one another. (shrink)

Moral realists can, and should, allow that the truth-conditional content of moral judgments is in part attitudinal. I develop a two-dimensional semantics that embraces attitudinal content while preserving realist convictions about the independence of moral facts from our attitudes. Relative to worlds “considered as counterfactual,” moral terms rigidly track objective, response-independent properties. But relative to different ways the actual world turns out to be, they nonrigidly track whatever properties turn out to be the objects of our relevant attitudes. This theory (...) provides realists with a satisfactory account of Moral Twin Earth cases and an improved response to Blackburn’s supervenience argument. (shrink)

Among the most controversial aspects of Aristotle’s philosophy is his endorsement of slavery. Natural slaves are excluded from political citizenship on ontological grounds and are thus constitutively unable to achieve the good life, identified with the collective cultivation of logos in the polis. Aristotle explicitly acknowledges their humanity, yet frequently emphasizes their proximity to animals. It is the latter that makes them purportedly unfit for the polis. I propose to use Agamben’s theory of the anthropological machine to make sense of (...) this enigmatic exclusion and suggest a new conception of the good life and community detached from political rule. Aristotle’s distinction between humans and animals condemns slaves to bare life, but also reveals an opportunity for an inoperative form-of-life. (shrink)

In The Biosemiotic Fundamentals of Aesthetics: Beauty is the Perfect Semiotic Fitting Kull makes a foray into the concept of Beauty. His target article is a welcome contribution not only for providing a biosemiotic notion of beauty but also as a trigger for further enquiry into the matter. Additionally, Kull delivers a new concept: Semiotic Fitting, shining new light on the Umwelt theory. My commentary embraces the challenge Kull presents. Offering an alternate view on beauty, as a matter, and product, (...) of cognition, I suggest reflecting on the philosophy of Alexander von Baumgarten, who coined the term “aesthetics”, offers rich insight that could extend and enrich the definition of beauty Kull presents. (shrink)

In recent years, Italian Thought has become an influential school of philosophical reflection. This explains the reputation of thinkers like Agamben, Negri, and Esposito far beyond the borders of Italy. Not only has Italian Thought called attention to the crisis of Derridian deconstructive thought in recent years and replaced it with a biopolitical approach, but it also attests to contemporary political issues of key urgency. I aim to clarify this diffusion process with the specific case of Belgium, where two extra (...) factors explain the rise of Italian Thought. The neoliberalisation of the university system renders Belgian universities particularly dependent on Anglo-Saxon research trends, while the political and economic developments of Belgium are a key example of the issues Italian Thought emphasizes. (shrink)

According to “intentionalist” interpretations of Kant’s transcendental idealism, Kant’s empirical objects are to be understood as mere intentional objects. This interpretation requires a corresponding account of intentionality and intentional objects. This paper defends an account of how the intentionalist should understand the intentional structures at work in the sensory consciousness of physical bodies. First a relational conception of intentionality (articulated in terms of an object’s presence to consciousness) is distinguished from a non-relational conception (articulated in terms of representational content). I (...) argue that the intentionalist’s claim that Kant’s empirical objects are mere intentional objects is primarily a claim about non-relational intentionality. I then ask whether the intentionalist should also recognize a role for relational intentionality as well. After rejecting two possible answers (that there is no relational intentionality, or that there are intentional relations to things in themselves), I argue that sensory consciousness involves having spatially arrayed collections of sensations presented to consciousness in intuition, and then conceptualizing these sensation-arrays as physical objects. The obvious worry about such a phenomenalist interpretation has to do with the consistency of this interpretation with Kant’s empirical realism; these concerns are addressed in detail in the final section. (shrink)

Climate change is one of the greatest collective action problems ever faced. The social and cultural barriers to intersubjectively motivating concern and agency are sweeping. It seems all but impossible to imagine politically viable solutions commensurate with the realities of the problem, and likewise find visionary ways of framing this problem to inspire meaningful solutions. One therefore perceives an abyss between ‘problem’ and ‘solution,’ as expressed in irreconcilable debates between problem-driven and solution-driven strategies for motivating climate action. Drawing on Merleau-Ponty’s (...) dialectical phenomenology of motivation and class consciousness in particular, I argue that his call for a “thinkable politics” can help activists bring problem-driven and solution-driven motives for climate response into productive relation. (shrink)

A renowned anthropologist's profound and personal correspondences with the world we live in.

Many disciplines in the arts and social sciences are currently redirecting their attention to surfaces, and ways of treating them, as primary conditions for the generation of meaning. With regard to visual perception, this has entailed a switch from its optical to its haptic modality. How does this switch affect the way surfaces are understood? It is argued that with haptic vision, the emphasis is not on conformation but texture, as revealed in flows of material composition and in patterns of (...) self-shadowing – or in a word, in complexion. This makes the surface, whether of face, skin or landscape, quite distinct from that of a body or an object. Drawing on the ideas of John Ruskin, the haptically perceived surface is compared to a veil that is worn in the double sense of adornment and erosion, of affective expression and weathering. The article concludes that it is in the relations between such surfaces that social life is lived. (shrink)

Introduction. Whatever its underlying causes, even the description of the phenomenon of thought insertion, of the content of the delusion, presents difficulty. It may seem that the best hope of a description comes from a broadly cognitivist approach to the mind which construes content-laden mental states as internal mental representations within what is literally an inner space: the space of the brain or nervous system. Such an approach objectifies thoughts in a way which might seem to hold out the prospect (...) of describing the ''alienated'' relation to one's own thoughts that seems to be present in thought insertion.1 Method. Firstly, I examine the general structure of cognitivist accounts of intentional or content-laden mental states. I raise the general difficulty of explaining how free-standing, and thus world-independent, inner states can still have bearing on the outer world. Secondly, I briefly examine Frith's model for explaining thought insertion and other passivity phenomena by postulating a failure of an internal monitoring mechanism of inner states. I question what account can be given of non-pathological cases and raise two specific objects. Results. Cognitivist accounts of the mind face a general, and possibly insuperable, challenge: explaining the intentionality of mental states in non-intentional, non- question-begging terms. There have so far been no satisfactory solutions. Cognitivist accounts of passivity phenomena in terms of a failure of internal monitoring face two objections. Firstly, accounting for non-pathological cases generates an infinite regress. Secondly, no account can be given of the paradoxical nature of utterances of the form of Moore's paradox: ''it is raining but I do not believe it''. Conclusions. A cognitivist approach presents an alienated account of thought in normal, non-pathological cases and is no help in accounting for thought insertion. (shrink)

Review of Adam Kotsko (2020), Agamben’s Philosophical Trajectory. Edinburgh: Edinburgh University Press, pp. 241.

In his early works, Giorgio Agamben argues that some Auschwitz inmates practised a ‘silent form of resistance’ by shutting themselves off from the world until nothing could harm them. I argue that this conception of ‘bare life’ is both too abstract and too individualistic. Agamben’s idea of bare life’s resistance first neglects the socio-historical context that has produced particular instances of it, effectively barring the investigation into how to avoid future occurrences of sovereign violence. Agamben, second, emphasizes the potential for (...) resistance present in individual bodies shut off from the world without providing guidelines for how these bodies should form a substantive community. I consequently employ Vasily Grossman’s writings on the Shoah to provide an alternative conception of bare life’s resistance in the camps. According to Grossman, resistance lies not in closing oneself off from the world, but in cultivating ineradicable nodes of ‘senseless kindness’ in concrete human interactions. (shrink)

Michel Houellebecq’s Anéantir has received mixed reviews. Houellebecq’s focus on loving intimacy and care for the elderly within the nuclear family allegedly showcases his transformation from an embittered critic of the capitalist status quo to an apolitical novelist interested in the private sphere. I argue that this criticism overlooks Houellebecq’s concerns about old age and love in his earlier novels and how they relate to his social critique. Particularly Houellebecq’s Possibilité d’une île presents a critique of lonely precarity as the (...) dominant mode of being-in-the-world today. Though critics of post-Fordism have already described post-Fordist forms of life as opportunistic, fearful, and cynical, Houellebecq adds that this uncertain marketized lifestyle also leads to bitterness that increases with old age. By confronting Houellebecq’s phenomenology of contemporary life to Heidegger’s analysis of Dasein, I argue that, whereas Heidegger highlights the role of anxiety and death in fostering a sense of meaning to human existence, Houellebecq rather argues that such an authentic confrontation with death has become impossible in contemporary culture and that love is instead the emotional tonality most responsive to the cultivation of a meaningful good life. (shrink)

The burgeoning field of economic theology constitutes primarily a critical device against the Nachleben of medieval providential theology in modern economic governance. Especially Agamben has highlighted the role of the notion of oikonomia in providential and modern economic thought to promote humble acceptance in light of the problem of evil. I show how economic theology can also be a vantage point for affirmative critique. I discuss Negri’s interpretation of the Book of Job and the Italian feminist appreciation of the Virgin (...) Mary as responses to the problem of evil. Both emphasize the ineradicable potential for resistance to oikonomia in human life instead of merely lamenting humanity’s submission to God’s providential economy, like Agamben. For Negri, this potential is located in humankind’s capacity to protest against God-given evil and re-appropriate God’s potential for creating the world, while the feminists point toward the human ability to care for the vulnerable. (shrink)

This paper begins by exploring a subspecies of assertion. Under some circumstances an utterance intuitively counts as an assertion, even though it is Cynical: that is, it is insincere, and made without the reasonable expectation of even appearing sincere to its audience. The paper explores the contextual and cognitive workings of Cynical assertion – directly, in part, but also by comparison with superficially similar but non-assertoric utterances, namely, those made under duress. Finally, the paper examines the broader relevance of Cynical (...) assertion, by considering two philosophical applications of the notion: first, in support of Michael Dummett’s conventionalist account of assertion; and second, in illuminating an aspect of Moore’s paradox. (shrink)

The pheneticist philosophy holds that biological taxa are clusters of entities united by a form of all-things-considered resemblance. This view of taxonomy has come in for almost universal criticism from philosophers, and has received little praise from biologists, over the past 30 years or so. This article defends a modest pheneticism, understood as part of a pluralist view of taxonomy. First, phenetic approaches to taxonomy are alive and well in biological practice, especially in the areas of microbiology and botany. Second, (...) the pheneticist notion of overall similarity is defensible, and is implicitly endorsed even by those (such as Quine) usually implicated in attacks on similarity. Third, there are limited biological domains within which pheneticism’s conception of species as kinds (rather than heterogeneous individuals) remains applicable. (shrink)