To reflect on coloniality is not to study the history of colonialism from the safety of a “postcolonial” present. Rather, it requires one to interrogate ongoing legacies of colonialism, not only in...

Detailed and in-depth investigation of the important but often unappreciated work done by science technicians, in this case in the context of paleontology.

In the Transcendental Aesthetic (TA), Kant is typically held to make negative assertations about “things in themselves,” namely that they are not spatial or temporal. These negative assertions stand behind the “neglected alternative” problem for Kant’s transcendental idealism. According to this problem, Kant may be entitled to assert that spatio-temporality is a subjective element of our cognition, but he cannot rule out that it may also be a feature of the objective world. In this paper, I show in a new (...) way how Kant’s view (focusing on his conclusions about space) is not subject to this objection, by showing that he does not make the denial about mind-independent reality that he is typically held to make. The argument develops consequences of a new reading of Kant’s expression “an sich selbst” (‘in itself’; ‘in themselves’). I argue that “an sich selbst” or “per se” has a special, judgment-level role, so that this expression does not form new noun-terms adjectivally. It follows that the conceptual unit of Kant’s “Conclusions” in the TA is simply “things” (Dinge), since “things in themselves” is not a nominal expression; Kant adopts the Wolffian ontological use of “thing” as the basic kind-term for any existent. The arguments that things per se are not in space are arguments that space cannot be a necessary property or relations of things as a kind. I show that this does not involve the positive claim about mind-independent reality that inspires the neglected alternative objection. (shrink)

While the literature in business ethics abounds with philosophical analyses, perspectives from religious thinkers are curiously underrepresented. What religious analysis has occured has often been moralistic in tone, more fit to the pulpit than the classroom or the boardroom. In the three essays that follow, presented originally at a panel at the Annual Meeting of the American Academy of Religion in 1989, ethicists from the Protestant, Roman Catholic, and Jewish traditions analyze a case study familiar to many who teach and (...) research in business ethics — the Consolidated Foods Case. Each author shows how a particular religious tradition might react to the case. The authors show how insights from their traditions would affect corporation's moral deliberations about policy. Specific policy recommendations are offered to CEO John Bryan. (shrink)

Philosopher Michael Boylan and theologian James A. Donahue provide a framework_compatible with humanist and theist beliefs_that will enable college and university professors to address a full range of ethical issues as they arise in classroom discussion, both in the academic disciplines and in professional education.

While the literature in business ethics abounds with philosophical analyses, perspectives from religious thinkers are curiously underrepresented. What religious analysis has occured has often been moralistic in tone, more fit to the pulpit than the classroom or the boardroom. In the three essays that follow, presented originally at a panel at the Annual Meeting of the American Academy of Religion in 1989, ethicists from the Protestant, Roman Catholic, and Jewish traditions analyze a case study familiar to many who teach and (...) research in business ethics - the Consolidated Foods Case. Each author shows how a particular religious tradition might react to the case. The authors show how insights from their traditions would affect corporation's moral deliberations about policy. Specific policy recommendations are offered to CEO John Bryan. (shrink)

According to the Public Justification Principle, legitimate laws must be justifiable to all reasonable citizens. Proponents of this principle assume that its satisfaction requires speakers to offer justifications that are representable as arguments that feature premises which reasonable listeners would accept. I develop the concept of dark knowledge to show that this assumption is false. Laws are often justified on the basis of premises that many reasonable listeners know, even though they would reject these premises on the basis of the (...) further considerations that speakers implicitly rely on for their support. Accommodating the fact of dark knowledge requires us to consider the civic virtue of speakers to be more important for public justification than the acceptability of their arguments to reasonable citizens. I sketch an alternative conception of public justification that incorporates these results and argue that it provides a rationale for ignoring the otherwise sound contributions of some participants in political deliberation. (shrink)

Public reason liberals claim that legitimate rules must be justifiable to diverse perspectives. This Public Justification Principle threatens that failing to justify rules to reprehensible agents makes those rules illegitimate. Although public reason liberals have replies to this objection, they cannot avoid the challenge of powerful deceivers. Powerful deceivers trick people who are purportedly owed public justification into considering otherwise good rules to be unjustified. Avoiding this challenge requires discounting some failures of justification, according to what caused people’s beliefs. I (...) offer a conception of public justification that accommodates these externalist considerations while positioning Public Reason Liberalism to provide insight into real cases of deception. (shrink)

In spite of a burgeoning literature demonstrating the importance of religiousness as a determinant of a wide range of behaviors, social psychology continues to ignore this important construct. This article begins with the current spate of interest in religion in virtually the entire field of psychology, and then goes on to present a cursory history of the recent psychology of religion. Attention then turns to the most recent (4th) edition of The Handbook of Social Psychology (Gilbert, Fiske, & Lindzey 1998a), (...) noting that the concept of religion is largely absent. It is concluded that there are disadvantages resulting in social psychology from this omission, including loss of explanatory power, and lack of engagement in important social issues. (shrink)

While the idea of philosophy as conceptual analysis has attracted many adherents and undergone a number of variations, in general it suffers from an authority problem with two dimensions. First, it is unclear why the analysis of a concept should have objective authority: why explicating what we mean should express how things are. Second, conceptual analysis seems to lack intersubjective authority: why philosophical analysis should apply to more than a parochial group of individuals. I argue that Hegel’s conception of social (...) ontology, focused on his concept of “ethical life” (Sittlichkeit), helps to explain how concepts (and their explication) have both objective and intersubjective authority in the social domain. Hegel claims that modern institutions are the product of self-conscious purposes, so that they are conceptually constituted. Concepts do not just represent these objects and so depend on a contingent relation to them. As many contemporary social ontologists agree, this means that our concepts of these institutions are uniquely epistemically “transparent.” They have objective authority. Concepts have intersubjective authority in the modern world as well, according to Hegel. However, I show that this feature of Hegel’s account does not rely on the solution to a philosophical problem. Rather, since the concepts of modern ethical life are “essentially contested,” their content depends on the practical and political agreement of modern subjects. This means that concepts can only have objective authority if some prior intersubjective agreement has been reached. The role of philosophy as conceptual analysis is thus importantly dependent on political developments. (shrink)

The Public Justification Principle requires that coercive institutions be justified to all who live under them. I argue that this principle often cannot be satisfied without persons depending on the pure informative testimony of others, even under realistically idealized situations. Two main results follow. First, the sense of justification relevant to this principle has a strongly externalist component. Second, normative expectations of trust are essential to public justification. On the view I propose, whether the Public Justification Principle is satisfied depends (...) on the features of the network of testifiers in which persons are embedded. I consider several such networks to show which features are plausibly relevant. The importance of testimony for public justification ultimately suggests that we should moderate our expectations about the kind of conciliation we can achieve with the social order in which we live. (shrink)

Philosophers of science are well aware that theories are underdetermined by data. But what about the data? Scientific data are selected and processed representations or pieces of nature. What is useless context and what is valuable specimen, as well as how specimens are processed for study, are not obvious or predetermined givens. Instead, they are decisions made by scientists and other research workers, such as technicians, that produce different outcomes for the data. Vertebrate fossils provide a revealing case of this (...) data-processing, because they are embedded in rock that often matches the fossils’ color and texture, requiring an expert eye to judge where the fossil/context interface is. Fossil preparators then permanently define this interface by chiseling away the material they identify as rock. As a result, fossil specimens can emerge in multiple possible forms depending on the preparator’s judgment, skill, and chosen tools. A prepared fossil then is not yet data but potential data, following Leonelli’s relational framework in which data are defined as evidence that scientists have used to support a proposed theory. This paper draws on ethnographic evidence to assess how scientists overcome this underdetermination of specimens, as potential data, in addition to the underdetermination of theories and of data, to successfully construct specimen-based knowledge. Among other strategies, paleontology maintains a division of labor between data-makers and theory-makers. This distinction serves to justify the omission of preparators’ nonstandard, individualized techniques from scientific publications. This separation has benefits for both scientists and technicians; however, it restricts knowledge production by preventing scientists from understanding how the pieces of nature they study were processed into researchable specimens. (shrink)

Asperó and Schindler have completely solved the Axiom [Formula: see text] vs. [Formula: see text] problem. They have proved that if [Formula: see text] holds then Axiom [Formula: see text] holds, with no additional assumptions. The key question now concerns the relationship between [Formula: see text] and Axiom [Formula: see text]. This is because the foundational issues raised by the problem of Axiom [Formula: see text] vs. [Formula: see text] arguably persist in the problem of Axiom [Formula: see text] vs. (...) [Formula: see text]. The first of our two main theorems is that Axiom [Formula: see text] is equivalent to Axiom [Formula: see text], and as a corollary we show that Axiom [Formula: see text] fails in all the known models of [Formula: see text]. This suggests that [Formula: see text] actually refutes Axiom [Formula: see text]. Our second main theorem is that the [Formula: see text] Conjecture holds assuming [Formula: see text]. This is the strongest partial result known on this conjecture which is one of the central open problems of [Formula: see text]-theory and [Formula: see text]-logic. These results identify a fundamental asymmetry between the Continuum Hypothesis and any axiom which is both [Formula: see text]-expressible and which implies [Formula: see text], on the basis of generic absoluteness for the simplest of the nontrivial sentences of Third-Order Number Theory. These are the [Formula: see text]-sentences with no parameters. Such sentences are those which simply assert the existence of a set [Formula: see text] for which some property involving only quantification over [Formula: see text] holds. (shrink)

In her anchor-piece on historicizing the canon, Li-Hsiang Lisa Rosenlee appeals to professional philosophers to develop several tools that can be implemented in historicizing the canon. Amy Donahue, David H. Kim, Nelson Maldonado-Torres, and Kris Sealey tessellate different aspects of this call. Donahue augments Rosenlee’s argument by braiding together Dharmakīrti’s “anyāpoha” theory and Charles Mills’ ruminations about “white ignorance”; Kim explores some of the nuances of Rosenlee’s account for a post-Eurocentric philosophy; Maldonado-Torres ruminates about the larger social context (...) in which thinking can be decolonized; and Sealey uses the work of Kristie Dotson to acknowledge the possibility of multiple canons. In putting on the table a number of questions, concepts, and approaches to canon-building, the symposium aims to contribute to what is by now a large array of similar reflections and engagements in different parts of the world. (shrink)

After briefly outlining the fine-tuning argument (FTA), I explain how it relies crucially on the claim that it is not improbable that God would design a fine-tuned universe. Against this premise stands the divine psychology objection: the contention that the probability that God would design a fine-tuned universe is inscrutable. I explore three strategies for meeting this objection: (i) denying that the FTA requires any claims about divine psychology in the first place, (ii) defining the motivation and intention to design (...) a fine-tuned universe into the theistic hypothesis, and (iii) providing arguments that the relevant probability is not terribly low. While I reject the first two, I conclude, in line with the third, that considerations about life's objective value establish that it is not absurdly improbable that God would design a fine-tuned universe, whether one regards the FTA as an inference merely to a cosmic designer, or to theism proper. Accordingly, the divine psychology objection fails. (shrink)

Osteoporosis, a disease of bone loss associated with aging and estrogen loss, can be crippling but is 'silent' prior to bone fracture. Osteoporosis lacked a universally accepted definition until 1992. In the 1980s, the development of more accurate medical imaging technologies to measure bone density spurred the medical community's need and demand for a common definition. The medical community tried, and failed, to resolve these differing definitions several times at consensus conferences and through published articles. These experts finally accepted a (...) standard definition at an international consensus conference convened by the World Health Organization in 1992. The construction of osteoporosis as a disease of quantifiable risk diagnosed by medical imaging machines reflects contemporary trends in medicine, including the quantification of disease, the risk factor model, medical disciplinary boundaries, and global standardization of medical knowledge. (shrink)

I present and evaluate three interpretations of methodological naturalism (MN), the principle that scientific explanations may only appeal to natural phenomena: as an essential feature of science, as a provisional guideline grounded in the historical failure of supernatural hypotheses, and as a synthesis of these two approaches. In doing so, I provide both a synoptic overview of current scholarship on MN, as well a contribution to that discussion by arguing in favor of a restricted version of MN, placing it on (...) a firmer theoretical foundation than that supplied by previous studies, and replying to recent objections. (shrink)

A research community must share assumptions, such as about accepted knowledge, appropriate research practices, and good evidence. However, community members also hold some divergent assumptions, which they—and we, as analysts of science—tend to overlook. Communities with different assumed values, knowledge, and goals must negotiate to achieve compromises that make their conflicting goals complementary. This negotiation guards against the extremes of each group’s desired outcomes, which, if achieved, would make other groups’ goals impossible. I argue that this diversity, as a form (...) of value pluralism, regularly influences scientific practice and can make scientific evidence and knowledge more useful and more reliable. As an example, I examine vertebrate paleontology laboratories, which house a variety of workers with different training and priorities, particularly about the meaning of time. Specifically, scientists want to study fully prepared fossils immediately, conservators want to preserve fossils for future use, and preparators mediate between the other groups’ conflicting goals. After all, one cannot study a fossil encased in rock, and one cannot remove that rock without removing information from that specimen. In response, these coworkers articulate their assumptions in everyday deliberations about how scientific evidence should be made and used. I argue that this exchange of assumptions is crucial for a research community to achieve mutually beneficial compromises that benefit current and future knowledge construction. (shrink)

What today divides analytical from Continental philosophy? This paper argues that the present divide is not what it once was. Today, the divide concerns the styles in which philosophers deal with intellectual problems: solving them, pressing them, resolving them, or dissolving them. Using ‘the boundary problem’, or ‘the democratic paradox’, as an example, we argue for two theses. First, the difference between most analytical and most Continental philosophers today is that Continental philosophers find intelligible two styles of dealing with problems (...) that most analytical philosophers find unintelligible: pressing them and resolving them. Second, when it comes to a genuine divide in which not understanding the other side’s basic philosophical purposes combines with disagreement on fundamental questions of doctrine, the only such divide today is that between those analytical philosophers who tend to solve problems and those Continental philosophers who tend to press problems. It is among these subgroups that there is a real philosophical divide today. So the analytical–Continental divide is more a matter of style than of substance; but as we try to show, differences in style shape differences over substance. (shrink)

New technologies can upset scientific workplaces’ established practices and social order. Scientists may therefore prefer preserving skilled manual work and the social status quo to revolutionary technological change. For example, digital imaging of rock-encased fossils is a valuable way for scientists to “see” a specimen without traditional rock removal. However, interviews in vertebrate paleontology laboratories reveal workers’ skepticism toward computed tomography imaging. Scientists criticize replacing physical fossils with digital images because, they say, images are more subjective than the “real thing.” (...) I argue that these scientists are also implicitly supporting rock-removal technicians, who are skilled and trusted experts whose work would be made obsolete by widespread implementation of CT scanning. Scientists’ view of CT as a sometimes useful tool rather than a universal new approach to accessing fossils preserves the laboratory community’s social structure. Specifically, by privileging “real” specimens and trusted specimen-processing technicians over images and imaging experts, scientists preserve the lab community’s division of labor and skill, hierarchy between scientists and technicians, and these groups’ identity and mutual trust. (shrink)

Comparative philosophers have noted that some comparative methods perpetuate colonial legacies. What follows employs aspects of the scholarship of Gayatri Chakravorty Spivak, Anîbal Quijano, and María Lugones to identify one colonially problematic methodology that some well-regarded contemporary comparative representations of “Buddhist Philosophy” arguably adopt. In 1995, Lin Tongqi, Henry Rosemont, Jr., and Roger Ames identified “the most fundamental methodological issue facing all comparativists” by raising and responding to the question: “Does the imposition of modern Western conceptual categories on non-Western patterns (...) of thought and modes of discourse with different categories promote or hinder our.. (shrink)

Inleidend studieboek op universitair niveau over de Nederlandse rechtswetenschap.

Val Plumwood’s 1993 paper, “The politics of reason: towards a feminist logic” (hence- forth POR) attempted to set the stage for what she hoped would begin serious feminist exploration into formal logic – not merely its historical abuses, but, more importantly, its potential uses. This work offers us: (1) a case for there being feminist logic; and (2) a sketch of what it should resemble. The former goal of Plumwood’s paper encourages feminist theorists to reject anti-logic feminist views. The paper’s (...) latter aim is even more challenging. Plumwood’s critique of classical negation (and classical logic) as a logic of domination asks us to recognize that particular logical systems are weapons of oppression. Against anti-logic feminist theorists, Plumwood argues that there are other logics besides classical logic, such as relevant logics, which are suited for feminist theorizing. Some logics may oppress while others may liberate. We provide details about the sources and context for her rejection of classical logic and motivation for promoting relevant logics as feminist. (shrink)

This paper asks whether an individual or a political community (henceforth: 'constitutional community') ever incurs moral responsibility for the requirements made by the norms of their constitution. We argue, first, that any constitutional community bears collective moral responsibility for those requirements. We reach this thesis by showing that (i) a constitutional community is a group which can take collective actions attributable to the group as a whole, and (ii) any given set of constitutional norms is the outcome of such collective (...) action. We argue, second, that ordinary citizens of constitutional communities can, in normal circumstances, bear individual moral responsibility for such norms. We reach this second thesis by showing that an average citizen bears individual responsibility for the direct outcome of her polity's collective action whenever she both (1) contributes to the collective action where she need not fear serious reprisals for not contributing, and (2) supports and reflectively endorses the outcome. (shrink)

De Interpretatione is among Aristotle's most influential and widely read writings; C. W. A. Whitaker presents the first systematic study of this work, and offers a radical new view of its aims, its structure, and its place in Aristotle's system. He shows that De Interpretatione is not a disjointed essay on ill-connected subjects, as traditionally thought, but a highly organized and systematic treatise on logic, argument, and dialectic.

Collective procedural memory is a group’s memory of how to do things, as opposed to a group’s memory of facts. It enables groups to mount effective responses to periodic events (e.g., natural hazards) and to sustain collective projects (e.g., combatting climate change). This article presents an account of collective procedural memory called the Ability Conception. The Ability Conception has various advantages over other accounts of collective procedural memory, such as those appealing to collective know-how and collective identity. It also demonstrates (...) new applications for collective procedural memory. I develop three in this article: to social epistemology, to the ethics of memorialization, and to a pattern of group vulnerability to recurring hazardous events that I call the saeculum effect. (shrink)

Two epistemic principles are Knowledge Exclusion and Belief Exclusion. Knowledge Exclusion says that it is necessarily the case that if an agent knows that p, then she does not believe that ∼p, and Belief Exclusion says that it is necessarily the case that if an agent believes that q, then she does not believe that ∼q. Many epistemologists find it reasonable to reject the latter principle and accept the former. I argue that this is in fact not reasonable by proposing (...) a case in which an agent can use that she has contradictory beliefs towards a proposition as decisive evidence for that proposition. A natural response is that this case conflicts with common assumptions about the relation between knowledge, contradictory beliefs and rationality. I reply by drawing ideas from Lasonen-Aarnio’s remarks on unreasonable knowledge to explain why these common assumptions do not threaten my argument. (shrink)