Philosophy Researchhttps://hdl.handle.net/10023/1182024-03-29T01:49:11Z2024-03-29T01:49:11ZSosa on epistemic value : a Kantian obstacleMcGrath, Matthewhttps://hdl.handle.net/10023/170822024-03-27T00:43:00Z2018-02-17T00:00:00ZIn recent work, Sosa proposes a comprehensive account of epistemic value based on an axiology for attempts. According to this axiology, an attempt is better if it succeeds, better still if it is apt (i.e., succeeds through competence), and best if it is fully apt, (i.e., guided to aptness by apt beliefs that it would be apt). Beliefs are understood as attempts aiming at the truth. Thus, a belief is better if true, better still if apt, and best if fully apt. I raise a Kantian obstacle for Sosa's account, arguing that the quality or worth of an attempt is independent of whether it succeeds. In particular, an attempt can be fully worthy despite being a failure. I then consider whether Sosa's competence-theoretic framework provides the resources for an axiology of attempts that does not place so much weight on success. I discuss the most promising candidate, an axiology grounded in the competence of attempts, or what Sosa calls adroitness. An adroit attempt may fail. I raise doubts about whether an adroitness-based axiology can provide a plausible explanation of the worthiness of subjects' beliefs in epistemically unfortunate situations, such as the beliefs of the brain in a vat. I conclude by speculating that the notion of a belief's fit with what the subject has to go on, a notion missing from Sosa's competence-theoretic framework, is crucial to explaining epistemic worth.
2018-02-17T00:00:00ZMcGrath, MatthewIn recent work, Sosa proposes a comprehensive account of epistemic value based on an axiology for attempts. According to this axiology, an attempt is better if it succeeds, better still if it is apt (i.e., succeeds through competence), and best if it is fully apt, (i.e., guided to aptness by apt beliefs that it would be apt). Beliefs are understood as attempts aiming at the truth. Thus, a belief is better if true, better still if apt, and best if fully apt. I raise a Kantian obstacle for Sosa's account, arguing that the quality or worth of an attempt is independent of whether it succeeds. In particular, an attempt can be fully worthy despite being a failure. I then consider whether Sosa's competence-theoretic framework provides the resources for an axiology of attempts that does not place so much weight on success. I discuss the most promising candidate, an axiology grounded in the competence of attempts, or what Sosa calls adroitness. An adroit attempt may fail. I raise doubts about whether an adroitness-based axiology can provide a plausible explanation of the worthiness of subjects' beliefs in epistemically unfortunate situations, such as the beliefs of the brain in a vat. I conclude by speculating that the notion of a belief's fit with what the subject has to go on, a notion missing from Sosa's competence-theoretic framework, is crucial to explaining epistemic worth.Is Weak Supplementation analytic?Cotnoir, Aaronhttps://hdl.handle.net/10023/168182023-04-18T23:55:03Z2021-08-01T00:00:00ZMereological principles are often controversial; perhaps the most stark contrast is between those who claim that Weak Supplementation is analytic—constitutive of our notion of proper parthood—and those who argue that the principle is simply false, and subject to many counterexamples. The aim of this paper is to diagnose the source of this dispute. I’ll suggest that the dispute has arisen by participants failing to be sensitive to two different conceptions of proper parthood: the outstripping conception and the non-identity conception. I’ll argue that the outstripping conception (together with a specific set of definitions for other mereological notions), can deliver the analyticity of Weak Supplementation on at least one sense of ‘analyticity’. I’ll also suggest that the non-identity conception cannot do so independently of considerations to do with mereological extensionality.
The research and writing of this paper was supported in part by a 2017-2018 Leverhulme Research Fellowship from the Leverhulme Trust.
2021-08-01T00:00:00ZCotnoir, AaronMereological principles are often controversial; perhaps the most stark contrast is between those who claim that Weak Supplementation is analytic—constitutive of our notion of proper parthood—and those who argue that the principle is simply false, and subject to many counterexamples. The aim of this paper is to diagnose the source of this dispute. I’ll suggest that the dispute has arisen by participants failing to be sensitive to two different conceptions of proper parthood: the outstripping conception and the non-identity conception. I’ll argue that the outstripping conception (together with a specific set of definitions for other mereological notions), can deliver the analyticity of Weak Supplementation on at least one sense of ‘analyticity’. I’ll also suggest that the non-identity conception cannot do so independently of considerations to do with mereological extensionality.How natural is a unified notion of time? Temporal experience in early Greek thoughtSattler, Barbara Michaelahttps://hdl.handle.net/10023/164282023-07-24T14:30:32Z2017-05-10T00:00:00Z2017-05-10T00:00:00ZSattler, Barbara MichaelaThe semantic error problem for epistemic contextualismGreenough, Patrick MichaelKindermann, Dirkhttps://hdl.handle.net/10023/160592024-02-15T04:37:41Z2017-03-22T00:00:00Z2017-03-22T00:00:00ZGreenough, Patrick MichaelKindermann, DirkCounting the Particles : Entity and Identity in the Philosophy of PhysicsBerto, Francescohttps://hdl.handle.net/10023/159882023-04-18T23:51:32Z2017-04-01T00:00:00ZI would like to attack a certain view: The view that the concept of identity can fail to apply to some things although, for some positive integer n, we have n of them. The idea of entities without self-identity is seriously entertained in the philosophy of quantum mechanics (QM). It is so pervasive that it has been labelled the Received View (French and Krause 2006. Identity in Physics: A Historical, Philosophical, and Formal Analysis. Oxford: Oxford UP: 105). I introduce the Received View in Section 1. In Section 2 I explain what I mean by entity (synonymously, by object and thing), and I argue that supporters of the Received View should agree with my characterization of the corresponding notion of entity (object, thing). I also explain what I mean by identity, and I show that supporters of the Received View agree with my characterization of that notion. In Section 3 I argue that the concept of identity, so characterized, is one with the concept of oneness. Thus, it cannot but apply to what belongs to a collection with n elements, n being a positive integer. In Section 4 I add some considerations on the primitiveness of identity or unity and the status of the Identity of Indiscernibles. In Section 5 I address the problem of how reference to indiscernible objects with identity can be achieved.
2017-04-01T00:00:00ZBerto, FrancescoI would like to attack a certain view: The view that the concept of identity can fail to apply to some things although, for some positive integer n, we have n of them. The idea of entities without self-identity is seriously entertained in the philosophy of quantum mechanics (QM). It is so pervasive that it has been labelled the Received View (French and Krause 2006. Identity in Physics: A Historical, Philosophical, and Formal Analysis. Oxford: Oxford UP: 105). I introduce the Received View in Section 1. In Section 2 I explain what I mean by entity (synonymously, by object and thing), and I argue that supporters of the Received View should agree with my characterization of the corresponding notion of entity (object, thing). I also explain what I mean by identity, and I show that supporters of the Received View agree with my characterization of that notion. In Section 3 I argue that the concept of identity, so characterized, is one with the concept of oneness. Thus, it cannot but apply to what belongs to a collection with n elements, n being a positive integer. In Section 4 I add some considerations on the primitiveness of identity or unity and the status of the Identity of Indiscernibles. In Section 5 I address the problem of how reference to indiscernible objects with identity can be achieved.There’s plenty of Boole at the bottom : a reversible CA against information entropyBerto, FrancescoTagliabue, JacopoRossi, Gabrielehttps://hdl.handle.net/10023/159602023-04-18T23:51:33Z2016-12-01T00:00:00Z“There’s Plenty of Room at the Bottom”, said the title of Richard Feynman’s 1959 seminal conference at the California Institute of Technology. Fifty years on, nanotechnologies have led computer scientists to pay close attention to the links between physical reality and information processing. Not all the physical requirements of optimal computation are captured by traditional models—one still largely missing is reversibility. The dynamic laws of physics are reversible at microphysical level, distinct initial states of a system leading to distinct final states. On the other hand, as von Neumann already conjectured, irreversible information processing is expensive: to erase a single bit of information costs ~3 × 10−21 joules at room temperature. Information entropy is a thermodynamic cost, to be paid in non-computational energy dissipation. This paper addresses the problem drawing on Edward Fredkin’s Finite Nature hypothesis: the ultimate nature of the universe is discrete and finite, satisfying the axioms of classical, atomistic mereology. The chosen model is a cellular automaton (CA) with reversible dynamics, capable of retaining memory of the information present at the beginning of the universe. Such a CA can implement the Boolean logical operations and the other building bricks of computation: it can develop and host all-purpose computers. The model is a candidate for the realization of computational systems, capable of exploiting the resources of the physical world in an efficient way, for they can host logical circuits with negligible internal energy dissipation.
2016-12-01T00:00:00ZBerto, FrancescoTagliabue, JacopoRossi, Gabriele“There’s Plenty of Room at the Bottom”, said the title of Richard Feynman’s 1959 seminal conference at the California Institute of Technology. Fifty years on, nanotechnologies have led computer scientists to pay close attention to the links between physical reality and information processing. Not all the physical requirements of optimal computation are captured by traditional models—one still largely missing is reversibility. The dynamic laws of physics are reversible at microphysical level, distinct initial states of a system leading to distinct final states. On the other hand, as von Neumann already conjectured, irreversible information processing is expensive: to erase a single bit of information costs ~3 × 10−21 joules at room temperature. Information entropy is a thermodynamic cost, to be paid in non-computational energy dissipation. This paper addresses the problem drawing on Edward Fredkin’s Finite Nature hypothesis: the ultimate nature of the universe is discrete and finite, satisfying the axioms of classical, atomistic mereology. The chosen model is a cellular automaton (CA) with reversible dynamics, capable of retaining memory of the information present at the beginning of the universe. Such a CA can implement the Boolean logical operations and the other building bricks of computation: it can develop and host all-purpose computers. The model is a candidate for the realization of computational systems, capable of exploiting the resources of the physical world in an efficient way, for they can host logical circuits with negligible internal energy dissipation.Simple hyperintensional belief revisionBerto, F.https://hdl.handle.net/10023/159552024-02-26T00:43:38Z2018-02-05T00:00:00ZI present a possible worlds semantics for a hyperintensional belief revision operator, which reduces the logical idealization of cognitive agents affecting similar operators in doxastic and epistemic logics, as well as in standard AGM belief revision theory. (Revised) belief states are not closed under classical logical consequence; revising by inconsistent information does not perforce lead to trivialization; and revision can be subject to ‘framing effects’: logically or necessarily equivalent contents can lead to different revisions. Such results are obtained without resorting to non-classical logics, or to non-normal or impossible worlds semantics. The framework combines, instead, a standard semantics for propositional S5 with a simple mereology of contents.
2018-02-05T00:00:00ZBerto, F.I present a possible worlds semantics for a hyperintensional belief revision operator, which reduces the logical idealization of cognitive agents affecting similar operators in doxastic and epistemic logics, as well as in standard AGM belief revision theory. (Revised) belief states are not closed under classical logical consequence; revising by inconsistent information does not perforce lead to trivialization; and revision can be subject to ‘framing effects’: logically or necessarily equivalent contents can lead to different revisions. Such results are obtained without resorting to non-classical logics, or to non-normal or impossible worlds semantics. The framework combines, instead, a standard semantics for propositional S5 with a simple mereology of contents.Conceivability and possibility : some dilemmas for HumeansBerto, FrancescoSchoonen, Tomhttps://hdl.handle.net/10023/159532023-04-18T23:51:30Z2018-06-01T00:00:00ZThe Humean view that conceivability entails possibility can be criticized via input from cognitive psychology. A mainstream view here has it that there are two candidate codings for mental representations (one of them being, according to some, reducible to the other): the linguistic and the pictorial, the difference between the two consisting in the degree of arbitrariness of the representation relation. If the conceivability of P at issue for Humeans involves the having of a linguistic mental representation, then it is easy to show that we can conceive the impossible, for impossibilities can be represented by meaningful bits of language. If the conceivability of P amounts to the pictorial imaginability of a situation verifying P, then the question is whether the imagination at issue works purely qualitatively, that is, only by phenomenological resemblance with the imagined scenario. If so, the range of situations imaginable in this way is too limited to have a significant role in modal epistemology. If not, imagination will involve some arbitrary labeling component, which turns out to be sufficient for imagining the impossible. And if the relevant imagination is neither linguistic nor pictorial, Humeans will appear to resort to some representational magic, until they come up with a theory of a ‘third code’ for mental representations.
This research is published within the Project ‘The Logic of Conceivability’, funded by the European Research Council (ERC CoG), Grant Number 681404.
2018-06-01T00:00:00ZBerto, FrancescoSchoonen, TomThe Humean view that conceivability entails possibility can be criticized via input from cognitive psychology. A mainstream view here has it that there are two candidate codings for mental representations (one of them being, according to some, reducible to the other): the linguistic and the pictorial, the difference between the two consisting in the degree of arbitrariness of the representation relation. If the conceivability of P at issue for Humeans involves the having of a linguistic mental representation, then it is easy to show that we can conceive the impossible, for impossibilities can be represented by meaningful bits of language. If the conceivability of P amounts to the pictorial imaginability of a situation verifying P, then the question is whether the imagination at issue works purely qualitatively, that is, only by phenomenological resemblance with the imagined scenario. If so, the range of situations imaginable in this way is too limited to have a significant role in modal epistemology. If not, imagination will involve some arbitrary labeling component, which turns out to be sufficient for imagining the impossible. And if the relevant imagination is neither linguistic nor pictorial, Humeans will appear to resort to some representational magic, until they come up with a theory of a ‘third code’ for mental representations.Taming the runabout imagination ticketBerto, Francescohttps://hdl.handle.net/10023/159522024-03-03T00:43:49Z2018-03-13T00:00:00ZThe ‘puzzle of imaginative use’ (Kind and Kung in Knowledge through imagination, Oxford University Press, Oxford, 2016) asks: given that imagination is arbitrary escape from reality, how can it have any epistemic value? In particular, imagination seems to be logically anarchic, like a runabout inference ticket: one who imagines A may also imagine whatever B pops to one’s mind by free mental association. This paper argues that at least a certain kind of imaginative exercise—reality-oriented mental simulation—is not logically anarchic. Showing this is part of the task of solving the puzzle. Six plausible features of imagination, so understood, are listed. Then a formal semantics is provided, whose patterns of logical validity and invalidity model the six features.
This research is published within the project ‘The Logic of Conceivability’, funded by the European Research Council (ERC CoG), Grant Number 681404.
2018-03-13T00:00:00ZBerto, FrancescoThe ‘puzzle of imaginative use’ (Kind and Kung in Knowledge through imagination, Oxford University Press, Oxford, 2016) asks: given that imagination is arbitrary escape from reality, how can it have any epistemic value? In particular, imagination seems to be logically anarchic, like a runabout inference ticket: one who imagines A may also imagine whatever B pops to one’s mind by free mental association. This paper argues that at least a certain kind of imaginative exercise—reality-oriented mental simulation—is not logically anarchic. Showing this is part of the task of solving the puzzle. Six plausible features of imagination, so understood, are listed. Then a formal semantics is provided, whose patterns of logical validity and invalidity model the six features.Truth in fiction, impossible worlds, and belief revisionBadura, ChristopherBerto, Francescohttps://hdl.handle.net/10023/159512022-04-14T10:30:52Z2018-02-27T00:00:00ZWe present a theory of truth in fiction that improves on Lewis's [1978] ‘Analysis 2’ in two ways. First, we expand Lewis's possible worlds apparatus by adding non-normal or impossible worlds. Second, we model truth in fiction as (make-believed) belief revision via ideas from dynamic epistemic logic. We explain the major objections raised against Lewis's original view and show that our theory overcomes them.
Franz Berto’s research was funded by the European Research Council (ERC CoG), Consolidator grant no. 681404, ‘The Logic of Conceivability’. Christopher Badura’s research was funded by the Ruhr University Research School PLUS, funded by Germany’s Excellence Initiative [DFG GSC 98/3].
2018-02-27T00:00:00ZBadura, ChristopherBerto, FrancescoWe present a theory of truth in fiction that improves on Lewis's [1978] ‘Analysis 2’ in two ways. First, we expand Lewis's possible worlds apparatus by adding non-normal or impossible worlds. Second, we model truth in fiction as (make-believed) belief revision via ideas from dynamic epistemic logic. We explain the major objections raised against Lewis's original view and show that our theory overcomes them.Normalcy, justification, and the easy-defeat problemBackes, Marvinhttps://hdl.handle.net/10023/158462023-04-18T23:50:58Z2018-08-20T00:00:00ZRecent years have seen the rise of a new family of non-probabilistic accounts of epistemic justification. According to these views—we may call them Normalcy Views—a belief in P is justified only if, given the evidence, there exists no normal world in which S falsely beliefs that P. This paper aims to raise some trouble for this new approach to justification by arguing that Normalcy Views, while initially attractive, give rise to problematic accounts of epistemic defeat. As we will see, on Normalcy Views seemingly insignificant pieces of evidence turn out to have considerable defeating powers. This problem—I will call it the Easy-Defeat Problem—gives rise to a two-pronged challenge. First, it shows that the Normalcy View has counterintuitive implications and, second, it opens the door to an uncomfortable skeptical threat.
2018-08-20T00:00:00ZBackes, MarvinRecent years have seen the rise of a new family of non-probabilistic accounts of epistemic justification. According to these views—we may call them Normalcy Views—a belief in P is justified only if, given the evidence, there exists no normal world in which S falsely beliefs that P. This paper aims to raise some trouble for this new approach to justification by arguing that Normalcy Views, while initially attractive, give rise to problematic accounts of epistemic defeat. As we will see, on Normalcy Views seemingly insignificant pieces of evidence turn out to have considerable defeating powers. This problem—I will call it the Easy-Defeat Problem—gives rise to a two-pronged challenge. First, it shows that the Normalcy View has counterintuitive implications and, second, it opens the door to an uncomfortable skeptical threat.Comments on Brian Epstein's The Ant TrapHawley, Katherinehttps://hdl.handle.net/10023/158062023-04-18T10:12:46Z2017-02-13T00:00:00ZThe Ant Trap is a terrific book, which opens up new opportunities to use philosophical methods in the social realm, by drawing on the tools and techniques of contemporary metaphysics. Epstein uses concepts of dependence, constitution, and grounding, of parts and whole, of membership and kindhood, both to clarify existing accounts of social reality and to develop an account of his own. Whilst I admire the general strategy, I take issue with some aspects of Epstein’s implementation, notably his distinction between grounding and anchoring. I recommend that he give up this distinction, which is not crucial to his project.
2017-02-13T00:00:00ZHawley, KatherineThe Ant Trap is a terrific book, which opens up new opportunities to use philosophical methods in the social realm, by drawing on the tools and techniques of contemporary metaphysics. Epstein uses concepts of dependence, constitution, and grounding, of parts and whole, of membership and kindhood, both to clarify existing accounts of social reality and to develop an account of his own. Whilst I admire the general strategy, I take issue with some aspects of Epstein’s implementation, notably his distinction between grounding and anchoring. I recommend that he give up this distinction, which is not crucial to his project.III - Contractarianism as a political moralitySachs, Benjamin Alanhttps://hdl.handle.net/10023/136792023-04-18T10:05:55Z2016-05-26T00:00:00ZContractarianism initially made its mark, in the seventeenth century, as a sort of theory of everything in ethics. But gradually philosophers became convinced that there were resources available outside contractarianism for settling important moral questions—for instance, ideas of human rights and the moral equality of persons. Then Rawls revived contractarianism with a more modest aim—namely, as a theory of justice. But even this agenda for contractarianism has been called into question, most notably by G.A. Cohen, who contends that we have other tools at our disposal for identifying the true conception of justice. So the question remains: how should contractarianism be construed if it is to provide answers to questions that cannot be answered in some other way? In my essay I offer a very simple answer: contractarianism should be construed as a political morality. I arrive at this answer by starting with contractarianism as a theory of everything and paring away the unappealing layers of contractarianism so understood. I begin by describing what contractarianism is. Then I dispense with contractarianism as a theory of state legitimacy, as a theory of interpersonal morality, and as a theory of justice. Finally, I distinguish political morality from the other already-mentioned areas of morality, and argue that contractarianism is a sensible theory of its grounds.
2016-05-26T00:00:00ZSachs, Benjamin AlanContractarianism initially made its mark, in the seventeenth century, as a sort of theory of everything in ethics. But gradually philosophers became convinced that there were resources available outside contractarianism for settling important moral questions—for instance, ideas of human rights and the moral equality of persons. Then Rawls revived contractarianism with a more modest aim—namely, as a theory of justice. But even this agenda for contractarianism has been called into question, most notably by G.A. Cohen, who contends that we have other tools at our disposal for identifying the true conception of justice. So the question remains: how should contractarianism be construed if it is to provide answers to questions that cannot be answered in some other way? In my essay I offer a very simple answer: contractarianism should be construed as a political morality. I arrive at this answer by starting with contractarianism as a theory of everything and paring away the unappealing layers of contractarianism so understood. I begin by describing what contractarianism is. Then I dispense with contractarianism as a theory of state legitimacy, as a theory of interpersonal morality, and as a theory of justice. Finally, I distinguish political morality from the other already-mentioned areas of morality, and argue that contractarianism is a sensible theory of its grounds.The Grotian concept of a rightSkorupski, John Mariahttps://hdl.handle.net/10023/136782023-04-19T00:41:43Z2016-06-01T00:00:00Z2016-06-01T00:00:00ZSkorupski, John MariaSense, incomplete understanding, and the problem of normative guidancePedriali, Walter B.https://hdl.handle.net/10023/136742024-03-29T00:42:23Z2017-01-01T00:00:00ZFrege seems committed to the thesis that the senses of the fundamental notions of arithmetic remain stable and are stably grasped by thinkers throughout history. Fully competent practitioners grasp those senses clearly and distinctly, while uncertain practitioners see them, the very same senses, “as if through a mist”. There is thus a common object of the understanding apprehended to a greater or lesser degree by thinkers of diverging conceptual competence. Frege takes the thesis to be a condition for the possibility of the rational intelligibility of mathematical practice. I argue however that the idea that senses could be grasped as a matter of degree is in tension with the constitutive theses that Frege held with regard to sense. Given those theses, there can in fact be no such thing as misty grasp of sense, since any uncertainty as to the logical features of a given sense will entail that one is getting hold of a different sense or of no sense at all. I consider various ways of resolving the tension and conclude that Frege’s thesis cannot be defended if we take it to be a thesis about our competence with concepts. This leaves unresolved what I call the problem of normative guidance, that is, the problem of explaining how the fundamental notions of logic and arithmetic can provide inferential guidance to thinkers.
2017-01-01T00:00:00ZPedriali, Walter B.Frege seems committed to the thesis that the senses of the fundamental notions of arithmetic remain stable and are stably grasped by thinkers throughout history. Fully competent practitioners grasp those senses clearly and distinctly, while uncertain practitioners see them, the very same senses, “as if through a mist”. There is thus a common object of the understanding apprehended to a greater or lesser degree by thinkers of diverging conceptual competence. Frege takes the thesis to be a condition for the possibility of the rational intelligibility of mathematical practice. I argue however that the idea that senses could be grasped as a matter of degree is in tension with the constitutive theses that Frege held with regard to sense. Given those theses, there can in fact be no such thing as misty grasp of sense, since any uncertainty as to the logical features of a given sense will entail that one is getting hold of a different sense or of no sense at all. I consider various ways of resolving the tension and conclude that Frege’s thesis cannot be defended if we take it to be a thesis about our competence with concepts. This leaves unresolved what I call the problem of normative guidance, that is, the problem of explaining how the fundamental notions of logic and arithmetic can provide inferential guidance to thinkers.Quatenus and Spinoza's monismDouglas, Alexanderhttps://hdl.handle.net/10023/135452023-04-18T23:39:44Z2018-04-01T00:00:00ZI examine Spinoza’s use of the term quatenus. It is, I argue, an operator working in the context of a broader logical theory and blocking certain inferences that, according to critics such as Pierre Bayle, lead Spinoza’s metaphysical system into absurdities. I reconstruct this crucial theory from some treatises on logic to which Spinoza had access. I then show how a later logical theory—that of the Port-Royal Logic—does not permit Bayle’s troublesome inferences to be blocked by the use of terms like quatenus. Most likely Bayle was thinking in terms of the later theory, Spinoza in terms of the earlier.
2018-04-01T00:00:00ZDouglas, AlexanderI examine Spinoza’s use of the term quatenus. It is, I argue, an operator working in the context of a broader logical theory and blocking certain inferences that, according to critics such as Pierre Bayle, lead Spinoza’s metaphysical system into absurdities. I reconstruct this crucial theory from some treatises on logic to which Spinoza had access. I then show how a later logical theory—that of the Port-Royal Logic—does not permit Bayle’s troublesome inferences to be blocked by the use of terms like quatenus. Most likely Bayle was thinking in terms of the later theory, Spinoza in terms of the earlier.Corporate agency and possible futuresMulgan, Timhttps://hdl.handle.net/10023/133022023-04-25T23:53:03Z2018-05-03T00:00:00ZWe need an account of corporate agency that is temporally robust – one that will help future people to cope with challenges posed by corporate groups in a range of credible futures. In particular, we need to bequeath moral resources that enable future people to avoid futures dominated by corporate groups that have no regard for human beings. This paper asks how future philosophers living in broken or digital futures might re-imagine contemporary debates about corporate agency. It argues that the only temporally robust account is moralised extreme collectivism, where full moral personhood is accorded (only) to those corporate groups that are reliably disposed to respond appropriately to moral reasons.
2018-05-03T00:00:00ZMulgan, TimWe need an account of corporate agency that is temporally robust – one that will help future people to cope with challenges posed by corporate groups in a range of credible futures. In particular, we need to bequeath moral resources that enable future people to avoid futures dominated by corporate groups that have no regard for human beings. This paper asks how future philosophers living in broken or digital futures might re-imagine contemporary debates about corporate agency. It argues that the only temporally robust account is moralised extreme collectivism, where full moral personhood is accorded (only) to those corporate groups that are reliably disposed to respond appropriately to moral reasons.A bitter pill for closureBackes, Marvinhttps://hdl.handle.net/10023/124092023-04-18T23:41:38Z2017-11-18T00:00:00ZThe primary objective of this paper is to introduce a new epistemic paradox that puts pressure on the claim that justification is closed under multi premise deduction. The first part of the paper will consider two well-known paradoxes—the lottery and the preface paradox—and outline two popular strategies for solving the paradoxes without denying closure. The second part will introduce a new, structurally related, paradox that is immune to these closure-preserving solutions. I will call this paradox, The Paradox of the Pill. Seeing that the prominent closure-preserving solutions do not apply to the new paradox, I will argue that it presents a much stronger case against the claim that justification is closed under deduction than its two predecessors. Besides presenting a more robust counterexample to closure, the new paradox also reveals that the strategies that were previously thought to get closure out of trouble are not sufficiently general to achieve this task as they fail to apply to similar closure-threatening paradoxes in the same vicinity.
2017-11-18T00:00:00ZBackes, MarvinThe primary objective of this paper is to introduce a new epistemic paradox that puts pressure on the claim that justification is closed under multi premise deduction. The first part of the paper will consider two well-known paradoxes—the lottery and the preface paradox—and outline two popular strategies for solving the paradoxes without denying closure. The second part will introduce a new, structurally related, paradox that is immune to these closure-preserving solutions. I will call this paradox, The Paradox of the Pill. Seeing that the prominent closure-preserving solutions do not apply to the new paradox, I will argue that it presents a much stronger case against the claim that justification is closed under deduction than its two predecessors. Besides presenting a more robust counterexample to closure, the new paradox also reveals that the strategies that were previously thought to get closure out of trouble are not sufficiently general to achieve this task as they fail to apply to similar closure-threatening paradoxes in the same vicinity.Memory, belief and timeWeatherson, Brian Jameshttps://hdl.handle.net/10023/111692023-04-18T10:04:25Z2016-01-08T00:00:00ZI argue that what evidence an agent has does not supervene on how she currently is. Agents do not always have to infer what the past was like from how things currently seem; sometimes the facts about the past are retained pieces of evidence that can be the start of reasoning. The main argument is a variant on Frank Arntzenius’s Shangri La example, an example that is often used to motivate the thought that evidence does supervene on current features.
2016-01-08T00:00:00ZWeatherson, Brian JamesI argue that what evidence an agent has does not supervene on how she currently is. Agents do not always have to infer what the past was like from how things currently seem; sometimes the facts about the past are retained pieces of evidence that can be the start of reasoning. The main argument is a variant on Frank Arntzenius’s Shangri La example, an example that is often used to motivate the thought that evidence does supervene on current features.Biosocial selfhood : overcoming the ‘body-social problem’ within the individuation of the human selfHiggins, Joehttps://hdl.handle.net/10023/111442023-04-18T23:37:12Z2018-07-01T00:00:00ZIn a recent paper, Kyselo (2014) argues that an enactive approach to selfhood can overcome ‘the body-social problem’: “the question for philosophy of cognitive science about how bodily and social aspects figure in the individuation of the human individual self” (Kyselo, 2014, p. 4; see also Kyselo and Di Paolo (2013)). Kyselo’s claim is that we should conceive of the human self as a socially enacted phenomenon that is bodily mediated. Whilst there is much to be praised about this claim, I will demonstrate in this paper that such a conception of self ultimately leads to a strained interpretation of how bodily and social processes are related. To this end, I will begin the paper by elucidating the body-social problem as it appears in modern cognitive science and then expounding Kyselo’s solution, which relies on a novel interpretation of Jonas’s (1966/2001) concept of needful freedom. In response to this solution, I will highlight two problems which Kyselo’s account cannot overcome in its current state. I will argue that a more satisfactory solution to the body-social problem involves a re-conception of the human body as irrevocably socially constituted and the human social world as irrevocably bodily constituted. On this view, even the most minimal sense of selfhood cannot privilege either bodily or social processes; instead, the two are ontologically entwined such that humans are biosocial selves.
2018-07-01T00:00:00ZHiggins, JoeIn a recent paper, Kyselo (2014) argues that an enactive approach to selfhood can overcome ‘the body-social problem’: “the question for philosophy of cognitive science about how bodily and social aspects figure in the individuation of the human individual self” (Kyselo, 2014, p. 4; see also Kyselo and Di Paolo (2013)). Kyselo’s claim is that we should conceive of the human self as a socially enacted phenomenon that is bodily mediated. Whilst there is much to be praised about this claim, I will demonstrate in this paper that such a conception of self ultimately leads to a strained interpretation of how bodily and social processes are related. To this end, I will begin the paper by elucidating the body-social problem as it appears in modern cognitive science and then expounding Kyselo’s solution, which relies on a novel interpretation of Jonas’s (1966/2001) concept of needful freedom. In response to this solution, I will highlight two problems which Kyselo’s account cannot overcome in its current state. I will argue that a more satisfactory solution to the body-social problem involves a re-conception of the human body as irrevocably socially constituted and the human social world as irrevocably bodily constituted. On this view, even the most minimal sense of selfhood cannot privilege either bodily or social processes; instead, the two are ontologically entwined such that humans are biosocial selves.Schellenberg on the epistemic force of experienceMcGrath, Matthewhttps://hdl.handle.net/10023/93892023-04-18T10:02:40Z2016-04-01T00:00:00ZAccording to Schellenberg, our perceptual experiences have the epistemic force they do because they are exercises of certain sorts of capacity, namely capacities to discriminate particulars—objects, property-instances and events—in a sensory mode. She calls her account the ‘‘capacity view.’’ In this paper, I will raise three concerns about Schellenberg’s capacity view. The first is whether we might do better to leave capacities out of our epistemology and take content properties as the fundamental epistemically relevant features of experiences. I argue we would. The second is whether Schellenberg’s appeal to factive and phenomenal evidence accommodates the intuitive verdicts about the bad case that she claims it does. I argue it does not. The third is whether Schellenberg’s account of factive evidence is adequate to capture nuances concerning the justification for singular but non demonstrative perceptual beliefs, such as the belief that’s NN, where NN is a proper name. I argue it is not. If I am right, these points suggest a mental-state-first account of perceptual justification, rather than a capacity-first account, and one which treats the good and bad cases alike in respect of justification and complicates the relation between perceptual content and what one is justified in believing.
2016-04-01T00:00:00ZMcGrath, MatthewAccording to Schellenberg, our perceptual experiences have the epistemic force they do because they are exercises of certain sorts of capacity, namely capacities to discriminate particulars—objects, property-instances and events—in a sensory mode. She calls her account the ‘‘capacity view.’’ In this paper, I will raise three concerns about Schellenberg’s capacity view. The first is whether we might do better to leave capacities out of our epistemology and take content properties as the fundamental epistemically relevant features of experiences. I argue we would. The second is whether Schellenberg’s appeal to factive and phenomenal evidence accommodates the intuitive verdicts about the bad case that she claims it does. I argue it does not. The third is whether Schellenberg’s account of factive evidence is adequate to capture nuances concerning the justification for singular but non demonstrative perceptual beliefs, such as the belief that’s NN, where NN is a proper name. I argue it is not. If I am right, these points suggest a mental-state-first account of perceptual justification, rather than a capacity-first account, and one which treats the good and bad cases alike in respect of justification and complicates the relation between perceptual content and what one is justified in believing.Reply to BlacksonWeatherson, Brian Jameshttps://hdl.handle.net/10023/91202023-04-18T10:11:13Z2016-01-01T00:00:00ZThomas Blackson argues that interest-relative epistemologies cannot explain the irrationality of certain choices when the agent has three possible options. I argue that his examples only refute a subclass of interest-relative theories. In particular, they are good objections to theories that say that what an agent knows depends on the stakes involved in the gambles that she faces. But they are not good objections to theories that say that what an agent knows depends on the odds involved in the gambles that she faces. Indeed, the latter class of theories does a better job than interest-invariant epistemologies of explaining the phenomena he describes.
2016-01-01T00:00:00ZWeatherson, Brian JamesThomas Blackson argues that interest-relative epistemologies cannot explain the irrationality of certain choices when the agent has three possible options. I argue that his examples only refute a subclass of interest-relative theories. In particular, they are good objections to theories that say that what an agent knows depends on the stakes involved in the gambles that she faces. But they are not good objections to theories that say that what an agent knows depends on the odds involved in the gambles that she faces. Indeed, the latter class of theories does a better job than interest-invariant epistemologies of explaining the phenomena he describes.Indexicality, transparency, and mental filesBall, Derek Nelsonhttps://hdl.handle.net/10023/72862023-04-18T09:54:28Z2014-01-01T00:00:00ZFrancois Recanati’s Mental Files (Oxford: Oxford University Press, 2012) presents a picture of the mind on which mental representations are indexical and transparent. I dispute this picture: there is no clear case for regarding mental representations as indexical, and there are counterexamples to transparency.
2014-01-01T00:00:00ZBall, Derek NelsonFrancois Recanati’s Mental Files (Oxford: Oxford University Press, 2012) presents a picture of the mind on which mental representations are indexical and transparent. I dispute this picture: there is no clear case for regarding mental representations as indexical, and there are counterexamples to transparency.Recombination and paradoxUzquiano, Gabrielhttps://hdl.handle.net/10023/71392023-04-18T10:01:22Z2015-08-01T00:00:00Z2015-08-01T00:00:00ZUzquiano, GabrielWhy coercion is wrong when it’s wrongSachs, Benjamin Alanhttps://hdl.handle.net/10023/34662023-04-18T09:46:40Z2013-01-01T00:00:00ZIt is usually thought that wrongful acts of threat-involving coercion are wrong because they involve a violation of the freedom or autonomy of the targets of those acts. I argue here that this cannot possibly be right, and that in fact the wrongness of wrongful coercion has nothing at all to do with the effect such actions have on their targets. This negative thesis is supported by pointing out that what we say about the ethics of threatening (and thus the ethics of coercion) constrains what we can say about the ethics of warning and offering. Importantly, our favoured explanation of the wrongness of certain kinds of threatening should not commit us to condemning as wrong parallel cases of warning and offering. My positive project is to show how this can be done. I defend the claim that wrongful coercion is nothing more than the issuing of a conditional threat to do wrong, and that an agent's issuing of a conditional threat to do wrong is wrong because it constitutes motivation for that agent to adopt the announced intention to do wrong. The idea of explaining the wrongness of wrongful coercion in this way has gone unnoticed because we have thus far been mistaken about what a threat is. In this essay I present my moral analysis of coercion only after presenting a careful descriptive analysis of threats. On my view, it is essential to a threat that the announced intention is one that the agent does not possess before announcing it. This analysis makes it possible to elucidate the descriptive differences between threats, warnings and offers, which sets up the later project of elucidating the moral differences between them.
2013-01-01T00:00:00ZSachs, Benjamin AlanIt is usually thought that wrongful acts of threat-involving coercion are wrong because they involve a violation of the freedom or autonomy of the targets of those acts. I argue here that this cannot possibly be right, and that in fact the wrongness of wrongful coercion has nothing at all to do with the effect such actions have on their targets. This negative thesis is supported by pointing out that what we say about the ethics of threatening (and thus the ethics of coercion) constrains what we can say about the ethics of warning and offering. Importantly, our favoured explanation of the wrongness of certain kinds of threatening should not commit us to condemning as wrong parallel cases of warning and offering. My positive project is to show how this can be done. I defend the claim that wrongful coercion is nothing more than the issuing of a conditional threat to do wrong, and that an agent's issuing of a conditional threat to do wrong is wrong because it constitutes motivation for that agent to adopt the announced intention to do wrong. The idea of explaining the wrongness of wrongful coercion in this way has gone unnoticed because we have thus far been mistaken about what a threat is. In this essay I present my moral analysis of coercion only after presenting a careful descriptive analysis of threats. On my view, it is essential to a threat that the announced intention is one that the agent does not possess before announcing it. This analysis makes it possible to elucidate the descriptive differences between threats, warnings and offers, which sets up the later project of elucidating the moral differences between them.True, false, paranormal, and 'designated'? : a reply to JenkinsCaret, Colin ReadyCotnoir, Aaronhttps://hdl.handle.net/10023/30792023-04-18T09:46:21Z2008-07-01T00:00:00Z2008-07-01T00:00:00ZCaret, Colin ReadyCotnoir, Aaron