The Australian Health Ethics Committee’s National Statement on Ethical Conduct in Research Involving Humans (1999) expanded the health and medical focus of preceding statements by including all disciplines of research. The Statement purports to promote a uniformly high ethical standard for this expanded range of research, and is endorsed by, inter alia, the Australian Academy of the Humanities, the Australian Academy of Science, and the Academy of Social Sciences in Australia.High ethical standards should apply to all research involving humans. However, (...) uniformity in the review processes of disparate research endeavours is not a necessary condition for uniformly high ethical standards. Bringing the ethical review of all research under a model which has developed within the context of health and medical research ethics for over thirty years may be inappropriate and at times incoherent. The language, methods, nature and products of research in areas such as the Humanities are often very different from those of health, medical and other sciences.The Behavioural and Social Sciences Ethics Review Committee at The University of Queensland (UQ) had, since the mid-1980s, considered that the guidelines of the time did, in fact, cover all aspects of human experimentation. We describe the ways in which this position was implemented, how issues raised by the new wording in the National Statement have been recently managed by UQ’s research ethics committees, and point to outstanding questions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:478 HISTORY OF PHILOSOPHY David Hume. By Nicholas Capaldi. (Boston: Twayne Publishers, 1975. Pp. 241. $7.50) Professor Capaldi has taken Hume's profession in the Treatise to establish a new "science of man" very seriously indeed, and he intends to show us in this book how the "almost entirely new'" foundation of this science is thoroughly Newtonian. Hume, he tells us, was "the first philosopher to understand fully, to appreciate (...) and to articulate the philosophical implications of Newtonian physics" (p. 50). Newtonian science is therefore the basis of Humean philosophy, and we should at once set aside the idea that this philosophy is in any way dependent on a preconceived theory of psychology. Even worse would be for us to accept the vulgar error that Hume failed to distinguish between psychology and logic. These are not the only myths Capaldi is intent on exploding, nor the only windmills at which he tilts. He tells us, among other things, that Hume should not be thought of as belonging to the Locke-Berkeley tradition; that Hume's theory of causation must not be regarded as having any connection with his theory of perception; that there is no problem of induction in Hume; that critics as distinguished as Popper and Passmore have been mistaken about Hume's explanation of "constant conjunction" (p. 124); that Hume was not a hedonist; that Hume was not concerned with the is-ought problem; that Hume does not deny the argument from design; and, finally, that we ought ourselves to be skeptical of Hume's alleged skepticism. Lest I give the impression that the book is a long series of refutations, let me give examples of the positive assertions: Hume should be seen as developing, albeit rather elaborately, a common sense theory of reality; Hume advances a naturalistic theory of ethics as well as of religion; Hume provides a scientific basis for the social sciences; and Hume provides a convincing psychology in his theory of the passions. The scope of this relatively short work is therefore rather extensive, and to achieve a tour de force of Hume's thought, Capaldi has organized his book tightly. After a brief glimpse at Hume's life, we are led, in successive chapters, to consider his view of philosophy, the Newtonian program of his work, the structure of the Treatise, the analysis of causation, his moral theory, the theory of the passions, and finally questions about his philosophy of religion and his alleged skepticism. Hume's first contact with Newtonian ideas was probably at Edinburgh University as an undergraduate; at any rate, by the time he comes to write the Treatise he is, according to Capaldi, self-consciously out to apply Newton's method to the "moral" subjects--ethics, psychology, and what we now call the social sciences. Hume begins by rejecting any kind of speculative metaphysics in the traditional, Aristotelian manner; he insists that philosophers, like physicists, must limit themselves to actual experience and concern themselves with experimentation along the lines laid down by Newton. The "Newtonian method" consists of six stages. The first is the identification and isolation of the objects of analysis. Hume's division of perception into ideas and impressions is his first move in applying the method. The second stage is experimentation; in Hume's case introspection and observation of human behavior provide this obligatory experimentation. The next stage consists of the working out of generalizations: Hume's theory of association corresponds to Newton's theory of the attraction of physical bodies. The fourth stage of the Newtonian program is to extend the theory to explain further phenomena: in Hume's case the theory of association is used as an explanatory principle throughout the Treatise. Finally, Newton's concern with momentum is reflected in Hume's theory of the transfer of vivacity, and both share a recognition of the inherent limitations of the reasoning faculty of man. Hume thus combines these procedures and principles of Newtonian science and applies them to philosophical investigation, placing this study on a new footing and dispelling the Hume, A Treatise of Human Nature, ed. L. A. Selby-Bigge(Oxford, 1888), p. xx. BOOK REVIEWS 479 them to philosophical investigation, placing... (shrink)

Proponents of epistemic partiality in friendship argue that friendship makes demands of our epistemic lives that are at least inconsistent with the demands of epistemic propriety, and perhaps downright irrational. In this paper, I focus on the possibility that our commitments to our friends distort how we respond to testimony about them, their character, and their conduct. Sometimes friendship might require us to ignore (or substantially underweight) what others tell us about our friends. However, while this practice might help promote (...) your friendship and protect your friends, refusing someone’s testimony can constitute a special kind of insult towards them, according to Allen Hazlett (2017) and Finlay Malcolm (2018). It seems to follow that friendship can require us to insult people by refusing their testimony. This should count against treating your friends with epistemic partiality, one might think. It’s plausible that we have moral reasons not to insult other people, whether they’re our friends or not. The risk of insulting non-friends, it turns out, is just the beginning of the problems for the epistemic partiality in friendship. Recent discussions in social epistemology, led by Miranda Fricker (2007), Kristie Dotson (2011) and José Medina (2012), among others, have brought renewed attention the distinctly epistemic nature of some kinds of injustice. Drawing on this work, I’ll suggest a principled way to determine when epistemic partiality in friendship is morally impermissible because of the genuine risk of harmful epistemic injustice. -/- The paper proceeds as follows. First, I’ll argue that treating our friends with epistemic partiality can involve insulting other people by refusing their testimony. Then I’ll consider whether we ever ought to commit more morally serious testimonial injustices in the name of friendship. After considering some putative cases, I’ll introduce the concept of testimonial injustice, referring primarily to the work of Dotson (2011). I’ll explain how and why the epistemic bias which I’ve prescribed in friendship could be thought to cause such injustice. Drawing on the work of Sheila Lintott (2015), I’ll consider some ways in which the extent of the testimonial injustice caused by bias in friendship might be worse yet, namely, because of the role that homophily plays in determining who we become (and remain) friends with. In particular, I’ll consider whether epistemic partiality perpetuates racist or sexist forms of testimonial injustice. Finally, I’ll attempt to alleviate some of these concerns and determine when we’re morally required to treat friends with epistemic partiality. I’ll argue that whilst protecting a friend’s well-being might require you to cause testimonial injustice, such injustice would be morally unjustified. Accordingly, if you commit such injustice in the name of friendship, you’re morally blameworthy for doing so. This, I suggest, imposes an additional limit on epistemic partiality in friendship. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

While many people today might turn to ancient Sanskrit philosophers for meditation or yoga, probably few would turn to them for help with difficult contemporary problems, such as what counts as "fake news" or navigating Internet debates. Philosopher Malcolm Keating argues that, in fact, a group of premodern Indian philosophers known as "Nyāya" have important things to say about how we can distinguish truth from falsity and reason well together, both of which are crucial to living a good life. (...) -/- In Reason in an Uncertain World, Keating teaches us what's distinctive in Nyāya approaches to knowledge and discussion, explaining these ideas in relationship to ordinary examples readers can understand. What are the limits of our reasoning? What counts as good evidence for our beliefs? How do we know if someone is a trustworthy source of information? What do we do when we are gripped by doubt? When is a debate with someone worth our time, and how can we discuss contentious topics? The answers to these questions are as relevant today as they were in ancient India. There, they were the focus of Nyāya philosophy, one of the most influential traditions of Indian philosophy, which few outside of scholarly communities have heard of. (shrink)

These essays are the fruit of many years' research by one of the world's leading Hobbes scholars. Noel Malcolm offers not only succinct introductions to Hobbes 's life and thought, but also path-breaking studies of many different aspects of his political philosophy, his scientific and religious theories, his relations with his contemporaries, the sources of his ideas, the printing history of his works, and his influence on European thought.

Philosophical arguments usually are and nearly always should be abductive. Across many areas, philosophers are starting to recognize that often the best we can do in theorizing some phenomena is put forward our best overall account of it, warts and all. This is especially true in esoteric areas like logic, aesthetics, mathematics, and morality where the data to be explained is often based in our stubborn intuitions. -/- While this methodological shift is welcome, it's not without problems. Abductive arguments involve (...) significant theoretical resources which themselves can be part of what's being disputed. This means that we will sometimes find otherwise good arguments which suggest their own grounds are problematic. In particular, sometimes revising our beliefs on the basis of such an argument can undermine the very justification we used in that argument. -/- This feature, which I'll call self-effacingness, occurs most dramatically in arguments against our standing views on the esoteric subject matters mentioned above: logic, mathematics, aesthetics, and morality. This is because these subject matters all play a role in how we reason abductively. This isn't an idle fact; we can resist some challenges to our standing beliefs about these subject matters exactly because the challenges are self-effacing. The self-effacing character of certain arguments is thus both a benefit and limitation of the abductive turn and deserves serious attention. I aim to give it the attention it deserves. (shrink)

This unusually innovative book treats reflexivity, not as a philosophical conundrum, but as a practical issue that arises in the course of scholarly research and argument. In order to demonstrate the concrete and consequential nature of reflexivity, Malcolm Ashmore concentrates on an area in which reflexive "problems" are acute: the sociology of scientific knowledge. At the forefront of recent radical changes in our understanding of science, this increasingly influential mode of analysis specializes in rigorous deconstructions of the research practices (...) and textual products of the scientific enterprise. Through a series of detailed examinations of the practices and products of the sociology of scientific knowledge, Ashmore turns its own claims and findings back onto itself and opens up a whole new era of exploration beyond the common fear of reflexive self-destruction. (shrink)

This book offers solutions to two persistent and I believe closely related problems in epistemology. The first problem is that of drawing a principled distinction between perception and inference: what is the difference between seeing that something is the case and merely believing it on the basis of what we do see? The second problem is that of specifying which beliefs are epistemologically basic (i.e., directly, or noninferentially, justified) and which are not. I argue that what makes a belief a (...) perceptual belief, or a basic belief, is not any introspectible feature of the belief but rather the nature of the cognitive system, or "module", that is causally responsible for the belief. Thus, even zombies, who in the philosophical literature lack conscious experiences altogether, can have basic, justified, perceptual beliefs. -/- The theories of perceptual and basic beliefs developed in the monograph are embedded in a larger reliabilist epistemology. I use this theory of basic beliefs to develop a detailed reliabilist theory: Inferentialist Reliabilism, which offers a reliabilist theory of inferential justification and which solves some longstanding problems for other reliabilist views by demanding inferential support for some—but not all—beliefs. The book is an instance of a thoroughgoingly naturalistic approach to epistemology. Many of my arguments have an empirical basis, and the view that I endorse reserves a central role for the cognitive sciences—in particular, cognitive neuroscience—in filling in the details of an applied epistemological theory. (shrink)

Saving the City provides a detailed analysis of the attempts of ancient writers and thinkers, from Homer to Cicero, to construct and recommend political ideals of statesmanship and ruling, of the political community and of how it should be founded in justice. Also, Malcolm Schofield debates to what extent the Greeks and Romans deal with the same issues as modern political thinkers.

Scientific discovery is often regarded as romantic and creative - and hence unanalyzable - whereas the everyday process of verifying discoveries is sober and more suited to analysis. Yet this fascinating exploration of how scientific work proceeds argues that however sudden the moment of discovery may seem, the discovery process can be described and modeled. Using the methods and concepts of contemporary information-processing psychology (or cognitive science) the authors develop a series of artificial-intelligence programs that can simulate the human thought (...) processes used to discover scientific laws. The programs - BACON, DALTON, GLAUBER, and STAHL - are all largely data-driven, that is, when presented with series of chemical or physical measurements they search for uniformities and linking elements, generating and checking hypotheses and creating new concepts as they go along. "Scientific Discovery examines the nature of scientific research and reviews the arguments for and against a normative theory of discovery; describes the evolution of the BACON programs, which discover quantitative empirical laws and invent new concepts; presents programs that discover laws in qualitative and quantitative data; and ties the results together, suggesting how a combined and extended program might find research problems, invent new instruments, and invent appropriate problem representations. Numerous prominent historical examples of discoveries from physics and chemistry are used as tests for the programs and anchor the discussion concretely in the history of science. Pat Langley is an Associate Professor in the Department of Information and Computer Science at the University of California, Irvine.Herbert Simon is a Professor in the Departments of Psychology, Computer Science, and Philosophy at Carnegie-Mellon University. Gary L. Bradshaw is an Assistant Professor in the Department of Psychology and Institute of Cognitive Science at the University of Colorado, Boulder. Jan M. Zytkow is an Associate Professor in the Computer Science Department at Wichita State University. (shrink)

Malcolm Bull offers a detailed analysis of nihilism in Nietzsche's works. Along with accompanying commentaries by Cascardi and Clark, he explores the significance of Nietzscheís views given the fact that a wide range of readers have come to embrace his ideas as new orthodoxy. There seem to be no anti-Nietzscheans today, but Bull demonstrates that this wide embrace of Nietzsche runs counter to the very meaning of nihilism as Nietzsche understood it.

Emotion, Social Theory, and Social Structure takes sociology in a new direction. It examines key aspects of social structure by using a fresh understanding of emotions categories. Through that synthesis emerge new perspectives on rationality, class structure, social action, conformity, basic rights, and social change. As well as giving an innovative view of social processes, J. M. Barbalet's study also reveals unappreciated aspects of emotions by considering fear, resentment, vengefulness, shame, and confidence in the context of social structure. While much (...) has been written on the social consequences of excessive or pathological emotions, this book demonstrates the centrality of emotions to routine operations of social interaction. Dr Barbalet also re-evaluates the nature of social theory, for once the importance of emotions to social processes becomes clear, the intellectual constitution of sociology, and therefore its history, must be rethought. (shrink)

A theory of customary international law -- Case studies -- A theory of international agreements -- Human rights -- International trade -- A theory of international rhetoric -- International law and moral obligation -- Liberal democracy and cosmopolitan duty.

The history of the Frankfurt School cannot be fully told without examining the relationships of Critical Theorists to their Jewish family backgrounds. Jewish matters had significant effects on key figures in the Frankfurt School, including Max Horkheimer, Theodor W. Adorno, Erich Fromm, Leo Lowenthal and Herbert Marcuse. At some points, their Jewish family backgrounds clarify their life paths; at others, these backgrounds help to explain why the leaders of the School stressed the significance of antisemitism. In the post-Second World War (...) era, the differing relationships of Critical Theorists to their Jewish origins illuminate their distinctive stances toward Israel. This book investigates how the Jewish backgrounds of major Critical Theorists, and the ways in which they related to their origins, impacted upon their work, the history of the Frankfurt School, and differences that emerged among them over time. (shrink)

Are extreme beliefs constitutive of echo chambers, or only typically caused by them? Or are many echo chambers unproblematic, amplifying relatively benign beliefs? This paper details the conceptual relations between echo chambers and extreme beliefs, showing how different conceptual choice-points in how we understand both echo chambers and extreme beliefs affects how we should evaluate, study, and engage with echo chambering groups. We also explore how our theories of extreme beliefs and echo chambers shape social scientific research and contribute in (...) a practical way when treating these phenomena, focusing on examples of climate change scepticism. (shrink)

Plato is the best known and most widely studied of all the ancient Greek philosophers. Malcolm Schofield, a leading scholar of ancient philosophy, offers a lucid and accessible guide to Plato's political thought, enormously influential and much discussed in the modern world as well as the ancient. Schofield discusses Plato's ideas on education, democracy and its shortcomings, the role of knowledge in government, utopia and the idea of community, money and its grip on the psyche, and ideological uses of (...) religion. (shrink)

Cases of past absence involve agents noticing in retrospect that an object or property was absent, such as when one notices later that a colleague was not at a talk. In Sanskrit philosophy, such cases are introduced by Kumārila as counterexamples to the claim that knowledge of absence is perceptual, but further take on a life of their own as a topic of inquiry among Kumārila’s commentators and their Nyāya interlocutors. In this essay, I examine the Nyāya philosopher Gaṅgeśa’s epistemology (...) of past absence, according to which agents learn that a recollectable object or property was absent by inferring its past absence from failing to recall that object or property. Gaṅgeśa’s account is best appreciated against the backdrop of earlier theories and their shortcomings, and I begin by presenting historical views leading up to his. I identify two groups of views about the epistemology of past absence: recollection views, according to which cases of past absence involve agents recalling negative information; and recollection failure views, according to which cases of past absence involve agents failing to recall positive information. I reconstruct two early recollection views: a Bhāṭṭa view belonging to Uṃveka, and a competing Nyāya view belonging to Jayanta and Bhāsarvajña. I then examine Śālikanātha and Sucarita’s critiques of recollection views, following which I reconstruct a Bhāṭṭa recollection failure view belonging to Pārthasārathi. I then examine Gaṅgeśa’s critiques of Pārthasārathi’s account and the recollection failure view he constructs out of its shortcomings. (shrink)

Resetting the agenda -- The conflict motif in historical perspective -- From conflict to concordism -- Integration under the microscope : historical perspective -- Integration : contemporary views -- Insights from n neuropsychology : an overview -- Insights from neuropsychology about spirituality -- Insights about conversion, morality, wisdom, and memory -- Insights from evolutionary psychology -- Insights about human needs and motivation -- Social psychology and faith : stories of conflict, concordism, and authentic congruence (by David G. Myers) -- The (...) way ahead for psychological science and Christian faith. (shrink)

How do the many exciting recent scientific discoveries in neuroscience, psychology, evolutionary biology, genetics and paleoanthropology challenge and complicate £ but also enrich and illuminate £ the traditional Christian portrait of human nature? In Rethinking Human Nature an international team of scientists, historians, philosophers, and theologians presents both the wisdom of the past and the cutting edge of present and developing scientific research to explore answers to this vital question. Their discussions £ examining our brains, our genes, our ancestors, our (...) societies, and more £ will help us develop a more nuanced and complete understanding of what it really means to be human" -- Amazon.com. (shrink)