A certain objection to belief in God is based on the intrinsic incoherence of the concept of Divine Being or God. In particular, it questions the major traditional characteristic, notably omniscience, and its relation to omnipotence, moral unassailability, and absence of embodiment on the part of the Divine Being. In this paper, an attempt is made to counter this objection by an appeal, not to natural theology, but rather to physicalism in its application to human beings, and by extension to (...) the possible consistency of God’s omniscience with the other divine attributes, which philosophers such as Michael Martin have found to be mutually inconsistent and therefore wanting. (shrink)

In this work, I argue for the overall explanatory superiority of philosophical naturalism to a theistic worldview. Pursuant to that, this piece develops and defends a functionalist theory of explanation, which is then used in addressing several particular topics in the philosophy of religion: the law-governed nature of the world, the intelligibility of the world, alleged "fine-tuning", reports of religious experiences and the occurrence of evils. In each case, I argue that a naturalistic explanation is as good or superior to (...) a theistic worldview in helping us to understand such phenomena. Some original parts of the work include developing out a naturalistic explanation of religious experiences grounded in normal human perceptual and cognitive fallacies, an explanatory critique of several traditional theodicies, and a rebuttal of contemporary fine-tuning arguments on the basis of their reliance on unestablished assumptions that add no explanatory improvement. (shrink)

This essay aims to morally evaluate psychotherapy as it is currently practiced through the lens of sales/exchange ethics. The main focus of the essay is on psychotherapists’ claims to special expertise at diagnosing and treating mental illness. I review the research evidence relevant to these claims and conclude that these claims are not supported by the available evidence. Psychotherapists do not appear to be any better than actuarial tests at diagnosing mental illnesses, and meta-analyses of psychotherapy outcome studies casts serious (...) doubt on the existence of treatment expertise. Given that the expertise that psychotherapists claim to have is lacking, those seeking psychotherapy are not adequately informed about the quality of the product that they are seeking. Using Holley’s principles of sales ethics as a springboard, I argue that this situation is morally unacceptable; thus the current practice of psychotherapy is morally impermissible. I provide and evaluate some suggestions for rectifying this problem. The most important of these is Dawes’s suggestion that psychotherapists be licensed according to their use of experimentally confirmed diagnostic and treatment methods. (shrink)

This paper argues that several communitarian critiques of Rawls' original position miss the mark by attacking a straw man of Rawls' view of the self under political liberalism.

Despite their purported demographic and institutional decline, White evangelical voters were instrumental in the election of Donald Trump in 2016, and even more so in his 2020 loss. The story of Trump’s electoral successes among Christian voters in the last two elections is in large part the story of religious nationalism—and White Christian nationalism in particular—because Trump personifies the convergence of nationalism-infused forms of messianism and apocalypticism intrinsic to White evangelicalism, which culminate in QAnon cultic ideology. However, these same ethnoreligious/nationalist (...) patterns and logics extend much further back than Trump’s insurgent candidacy. This chapter traces the recurring, resurgent patterns of “zombie nationalism” among White evangelical Christians in the United States over the last half century that emerged in response to periods of significant societal change and certain recurring sociopolitical issues. In particular, alongside established elective affinities around ethnicity (whiteness) and religion (Christianity), this chapter makes the case for incorporating gender and sexual politics as key factors in the articulation and legitimation of religious nationalism in the United States. White Christian nationalism tends to reemerge as a salient political force during periods of rapid social change and diversification, driven by racialized religious grievances symptomatic of Nietzsche’s concept of ressentiment, or the paradoxical internalization and reprojection of a person’s or group’s perceived endangerment, victimhood, and/or suffering, in order to gain power. Drawing on examples of marriage equality and reproductive rights, this chapter demonstrates how an understanding of sexual politics is key to both apprehending and breaking the cyclical reanimation of White Christian nationalism. Escaping the nihilistic impulses driving these cycles will require White evangelicals to develop new hermeneutical tools capable of transforming the exclusionary patterns of racism, ethnocentrism, heteronormativity, and patriarchy that fuel the engine of ressentiment animating zombie nationalism. (shrink)

This book provides a detailed analysis of Aristotle's Parts of Animals. It takes its bearings from the detailed natural history observations that inform, and in many ways penetrate, the philosophical argument. This analysis raises the question of how easy it is to clearly disentangle what some might describe as the "merely" biological from the philosophical. This book explores the notion and consequences of describing the activity in which Aristotle is engaged as philosophical biology. Do readers of Aristotle have in mind (...) organisms like sea squirts (ascidians) or sea cucumbers (holuthurians) when trying to understand Aristotle's argument regarding plant-like animals? Do we need the phenomena in front of us to understand the terms of the philosophical argument in a richer way? The discussion of plant-like animals is important to Aristotle because of the apparent continuum between plant and animal life. Where does Aristotle draw the line? Plant-like animals bring this question into focus and demonstrate the indeterminacy of any potential solution to the division. This analysis of the Parts of Animals shows that the study of the nature of the organic world was Aristotle's way into such ontological problems as the relationship between matter and form, the interplay between form and function, and the heterogeneity of the many different kinds of being. (shrink)

In a series of articles written for the Neue Rhenische Zeitung in 1850, later published by Friedrich Engels as The Class Struggles in France, Karl Marx looked back on the failed French revolution of 1848 and attempted to explain how the democratic aspirations that inspired the February assault on the July Monarchy-and promised to fulfill the dashed hopes of 1789, 1792, and 1830-also led to its termination in the reactionary popular dictatorship of Louis Napoleon Bonaparte. Popular sovereignty, which had so (...) often defined the emancipatory visions of two generations of radical activists and thinkers was now not only an obstacle to genuine emancipation, but a plebiscitary source of power for newly emergent forms of political domination. Bonapartism became, for Marx, an important way of understanding the complex internal dynamics of popular-and later "populist"-authoritarianism. It is an analysis that continues to resonate powerfully today. The national enthusiasm that propelled the revolution forward, and which overturned the hated regime of Louis Phillippe in three glorious days, had successfully established for the first time in history a parliamentary republic based in universal male suffrage. The Second Republic's provisional government was immediately thrown into a legitimation crisis, however, by the underlying sectional, parliamentary, and class conflicts lurking beneath its illusory foundation in the people's unitary will. When the popular classes of Paris returned to the barricades in June to protest the conservative government's closure of the National Workshops-and to convert the political revolution into a social revolution based in the "right to work"-they were abandoned by their fellow citizens and thousands were massacred in the streets by Cavaignac's National Guard. The "fantastic republic" built around the pretensions of national unity, Marx proclaimed, quickly "dissolved in powder and smoke." Tocqueville described the June days as a "slave's war," and in its aftermath the Party of Order quickly consolidated its power against any furthering of revolutionary aspiration. (shrink)

In the last 10 years, several authors including Griffiths and Matthen have employed classificatory principles from biology to argue for a radical revision in the way that we individuate psychological traits. Arguing that the fundamental basis for classification of traits in biology is that of ‘homology’ (similarity due to common descent) rather than ‘analogy’, or ‘shared function’, and that psychological traits are a special case of biological traits, they maintain that psychological categories should be individuated primarily by relations of homology (...) rather than in terms of shared function. This poses a direct challenge to the dominant philosophical view of how to define psychological categories, viz., ‘functionalism’. Although the implications of this position extend to all psychological traits, the debate has centered around ‘emotion’ as an example of a psychological category ripe for reinterpretation within this new framework of classification. I address arguments by Griffiths that emotions should be divided into at least two distinct classes, basic emotions and higher cognitive emotions, and that these two classes require radically different theories to explain them. Griffiths argues that while basic emotions in humans are homologous to the corresponding states in other animals, higher cognitive emotions are dependent on mental capacities unique to humans, and are therefore not homologous to basic emotions. Using the example of shame, I argue that (a) many emotions that are commonly classified as being higher cognitive emotions actually correspond to certain basic emotions, and that (b) the “higher cognitive forms” of these emotions are best seen as being homologous to their basic forms. (shrink)

US citizens perceive their society to be one of the most diverse and religiously tolerant in the world today. Yet seemingly intractable religious intolerance and moral conflict abound throughout contemporary US public life - from abortion law battles, same-sex marriage, post-9/11 Islamophobia, public school curriculum controversies, to moral and religious dimensions of the Black Lives Matter and Occupy Wall Street movements, and Tea Party populism. Healthy Conflict in Contemporary American Society develops an approach to democratic discourse and coalition-building across deep (...) moral and religious divisions. Drawing on conflict transformation in peace studies, recent American pragmatist thought, and models of agonistic democracy, Jason Springs argues that, in circumstances riven with conflict between strong religious identities and deep moral and political commitments, productive engagement may depend on thinking creatively about how to constructively utilize conflict and intolerance. The result is an approach oriented by the recognition of conflict as a constituent and life-giving feature of social and political relationships. (shrink)

This article makes a case for the capacity of "social practice" accounts of agency and freedom to criticize, resist, and transform systemic forms of power and domination from within the context of religious and political practices and institutions. I first examine criticisms that Michel Foucault's analysis of systemic power results in normative aimlessness, and then I contrast that account with the description of agency and innovative practice that pragmatist philosopher Robert Brandom identifies as "expressive freedom." I argue that Brandom can (...) provide a normative trajectory for Foucault's diagnoses of power and domination, helping to resolve its apparent lack of ethical direction. I demonstrate that Foucault, in turn, presents Brandom with insights that might overcome the charges of abstraction and conservatism that his pragmatic inferentialism frequently encounters. The result is a vindication of social practice as an analytical lens for social criticism that is at once both immanent and radical. (shrink)

Aristotle famously argues that friendship can serve as a normative model for the practice of citizenship, and this view has been widely accepted by neo-Aristotelians. Liberals, however, are quick to reject both Aristotle's view of friendship and his view of citizenship. Does this mean that the concept of friendship is politically irrelevant for liberalism? This essay suggests, on the contrary, that the concept of friendship is far from obsolete, even for liberals. Specifically, communicative constraints derived from the norms of friendship, (...) as interpreted by Ralph Waldo Emerson, could serve to promote the modest instrumental purposes of liberal citizenship-personal freedom, social justice, and civil peace-while simultaneously allowing the practice of liberal citizenship to develop in noninstrumental directions, enriched rather than strained by the multicultural realities of most modern societies. (shrink)

Tracy, Shariff, and Cheng (2010) propose that human pride has two facets (hubristic pride [HP] and authentic pride [AP]) which, despite their similarities, diverge in important ways, including their evolutionary histories and functions. Put simplistically, AP emerged from HP. While AP and HP are thus homologous, HP continues to exist in humans, alongside AP. This is problematic on the most common interpretation of homology, in which an ancestral trait transforms into a derived trait, but does not remain present independently. I (...) suggest that construing HP and AP as serial homologues (duplicated but varying traits within single organisms) solves this problem, and also resolves some of the other tensions in their account of pride as a “single” emotion with “two” facets. (shrink)

Recently, many critics have argued that disgust is a morally harmful emotion, and that it should play no role in our moral and legal reasoning. Here we defend disgust as a morally beneficial moral capacity. We believe that a variety of liberal norms have been inappropriately imported into both moral psychology and ethical studies of disgust: disgust has been associated with conservative authors, values, value systems, and modes of moral reasoning that are seen as inferior to the values and moral (...) emotions that are endorsed by liberal critics. Here we argue that the meta-ethical assumptions employed by the critics of disgust are highly contentious and in some cases culture bound. Given this, we should avoid adopting simplified meta-ethical positions in experimental moral psychology, as these can skew the design and interpretation of experiments, and blind us to the potential value of moral disgust harnessed in the service of liberal ends. (shrink)

Just as Quine and others have argued for a deflationism about the property of truth, Sinan Dogramaci has argued for a deflationism about rationality. Specifically, Dogramaci claims that we have no reason to think that the basic, deductive, epistemic rules we call “rational” have any sort of “unifying property.” A “unifying property” is a property that is necessary, sufficient, and explanatorily illuminating. My goal in this paper is to undermine Dogramaci’s argument for this radical position. I do this by first (...) outlining Dogramaci’s distinctive view on the function of our epistemically evaluative terms. This view, called epistemic communism, has it that the function of terms like “rational” is to support the coordination of our community on a single set of epistemic rules. I offer a reconstruction of Dogramaci’s argument from epistemic communism to deflationism about rationality. I next raise an objection to Dogramaci’s argument: different sets of epistemic rules do not equally support the coordinative function. Dogramaci has a response to this objection, but I argue that this response is less than satisfactory. I illustrate that this response is unsatisfactory by employing work by David Enoch and Joshua Schechter. After pushing my objection to Dogramaci’s argument, I develop, on Dogramaci’s behalf, an objection to my non-deflationary attempt to undermine his argument. In the final section of the paper, I reply to this objection offered on Dogramaci’s behalf and conclude that whether we are epistemic communists or not, we need not accept deflationism. (shrink)

Ecological validity is key in science and laboratory experiments alone cannot fully explain complex real-world phenomena. Yet the three flaws Cesario proposes do not characterize the field and are not “methodological trickery,” designed to intentionally mislead practitioners. In school discipline alone, these alleged flaws are indeed addressed and laboratory experimentation has contributed to mitigation of a real-world problem.

One of the explicit objectives of Darwin's Descent of Man, and Selection in Relation to Sex was to explain cultural differences seen in human beings. Such an explanation, Darwin believed, was to rest upon an understanding of sexual selection. I examine the role that the beautiful plays within the mechanism of sexual selection as it works to differentiate isolated groups. It is suggested that an examination of the relationship between sexual selection and artificial selection — a relationship mediated by the (...) beautiful — will illuminate key issues of the Descent as well as contemporary debates regarding the relationship between evolution and ethics. The beautiful, originally rooted in sexual selection, can become de-coupled from sexual selection and utilized in some selective process which is conscious. (shrink)

For decades, scholars have been calling into question the universality of disciplinary objects and categories. The decay of master narratives showcases a distrust of universals, while deepening particularity seems to promise nothing but further dissolution. For Jason Josephson-Storm, these are dead ends. He wants to offer a path forward, which he terms metamodernism. This is the first full-length work to line up the various critiques of disciplinary master-categories (religion, science, art, etc.) and trace their affinities and shared conceptual roots. (...) It suggests that if these critiques are granted, they tell us something fundamental about the mechanisms through which concepts and social categories are produced and maintained. They suggest that the social world should be seen in terms of a "process social ontology" with temporary zones of stability called "social kinds." This amounts to a new theory of society and a new methodology for research in the human sciences. The work also broadens to fundamental issues of the relationship between knowledge and value, promoting not skepticism but zeteticism--a stance directed toward humble, emancipatory knowledge. Valuing this form of knowledge allows postmodernism to be channeled into a critical virtue ethics directed toward multi-species. (shrink)

In this article, we introduce the notion of weakly measurable cardinal, a new large cardinal concept obtained by weakening the familiar concept of a measurable cardinal. Specifically, a cardinal κ is weakly measurable if for any collection equation image containing at most κ+ many subsets of κ, there exists a nonprincipal κ-complete filter on κ measuring all sets in equation image. Every measurable cardinal is weakly measurable, but a weakly measurable cardinal need not be measurable. Moreover, while the GCH cannot (...) fail first at a measurable cardinal, I will show that it can fail first at a weakly measurable cardinal. More generally, if κ is measurable, then we can make its weak measurability indestructible by the forcing Add for any η while forcing the GCH to hold below κ. Nevertheless, I shall prove that weakly measurable cardinals and measurable cardinals are equiconsistent. © 2011 WILEY-VCH Verlag GmbH & Co. KGaA, Weinheim. (shrink)

This essay responds to four critical essays by Rosemary Kellison, Ebrahim Moosa, Joseph Winters, and Martin Kavka on the author’s recent book, Healthy Conflict in Contemporary American Society: From Enemy to Adversary (Cambridge, 2018). Parts I and II work in tandem to further develop my accounts of strategic empathy and agonistic political friendship. I defend against criticisms that my argument for moral imagination obligates oppressed people to empathize with their oppressors. I argue, further, that healthy conflict can be motivated by (...) a kind of “secular” love. This enables my position to immanently criticize and mediate the claims that one must either love (agapically) one’s opponent in order to engage them in “healthy conflict,” on one hand, or that one must vanquish, exclude, or “cancel” one’s opponent, on the other. In Part III, I demonstrate how my account mediates the challenge of an alleged standing opposition between moral imagination and socio-theoretical critique. I defend a methodologically pragmatist account of immanent prophetic criticism, resistance, and conflict transformation. Finally, I respond to one critic’s vindication of a strong enemy/adversary opposition that takes up the case of white supremacist violence in the U.S. I argue that the time horizon for healthy conflict must be simultaneously immediate and also long-term, provided that such engagements remain socio-critically self-reflexive and seek to cultivate transformational responses. (shrink)

Scientists, their allies, and opponents engage in struggles not just over what is true, but who may validate, access, and engage contentious knowledge. Viewed through the metaphor of theater, science is always performed for an audience, and that audience is constructed strategically and with consequence. Insights from theater studies, the public understanding of science, and literature on boundary work and framing contribute to a proposal for a framework to explore the construction of audiences during scientific controversy, consisting of three parameters: (...) history, composition, and role. Applying this framework to the controversy over the presence of genetically modified maize in Mexico demonstrates how multiple and contested audiences form during a scientific controversy. Different scientific ?productions? construct distinct or overlapping audiences; audiences constructed at one time become ?easy recruits? for later stages of the controversy; and the various roles cast for different audiences showcase strategies for building scientific power and reflect assumptions about the capacity for publics to participate in the governance and production of science. (shrink)

Amid the debates over the meaning and usefulness of the word “culture” during the 1980s and 90s, practice theory emerged as a framework for analysis and criticism in cultural anthropology. While theorists have gradually begun to explore practice-oriented frameworks as promising vistas in cultural anthropology and the study of religion, these remain relatively recent developments that stand to be historically explicated and conceptually refined. This article assesses several ways that practice theory has been articulated by some of its chief expositors (...) and critics, and places these developments in conversation with comparable accounts of “social practices” by recent pragmatist philosophers. My aim in generating such a conversation is to illuminate the ways that Ludwig Wittgenstein’s later work provides important resources for cultural analysis that are already implicit in practice theory, yet either frequently overlooked or dismissed by practice theorists. To demonstrate its relevance for cultural theorists in the study of religion, I show how such a Wittgensteinian understanding of practice theory coheres with, and illuminates, Clifford Geertz’s account of meaning, thick description and religious practices. (shrink)

“Parting is such sweet sorrow.” Taste metaphors provide a rich vocabulary for describing emotional experience, potentially serving as an adaptive mechanism for conveying abstract emotional concepts using concrete verbal references to our shared experience. We theorized that the popularity of these expressions results from the close association with hedonic valence shared by these two domains of experience. To explore the possibility that this affective quality underlies the semantic similarity of these domains, we used a behavioral “odd-one-out” task in an online (...) sample of 1059 participants in order to examine the semantic similarity of concepts related to emotion, taste, and color, another rich source of sensory metaphors. We found that the semantic similarity of emotion and taste concepts was greater than that of emotion and color concepts. Importantly, the similarity of taste and emotion concepts was strongly related to their similarity in hedonic valence, a relationship which was also significantly greater than that present between color and emotion. These results suggest that the common core of valence between taste and emotion concepts allows us to bridge the conceptual divide between our shared sensory environment and our internal emotional experience. (shrink)

Contemporary art can be a powerful pedagogical tool in the health humanities. Students in an undergraduate course in the health humanities explore the subjective experience of illness and develop their empathy by studying three artists in the context of the AIDS epidemic: Keith Haring, Felix Gonzalez-Torres, and Wolfgang Tillmans. Using assignments based in narrative pedagogy, students expand their empathic response to pain and suffering. The role of visual art in health humanities pedagogy is discussed.

Strohminger criticizes McGinn for his lack of attention to recent scientific findings, and for ignoring common sense. This commentary deepens both of these criticisms via an exploration of McGinn’s account of the evolution of disgust.

Remarkably, the theological discourse surrounding Hans Frei and postliberal theology has continued for nearly thirty years since Frei's death. This is due not only to the complex and provocative character of Frei's work, nor only to his influence upon an array of thinkers who went on to shape the theological field in their own right. It is just as indebted to the critical responses that his thinking continues to inspire. One recurrent point of criticism takes aim at Frei's use of (...) Ludwig Wittgenstein's later work for theological ends. In his recent book Liberalism versus Postliberalism: The Great Divide in Twentieth Century Theology, John Allan Knight challenges what he sees as Frei's dependence on problematic Wittgensteinian assumptions. This article raises a few concerns about Knight's charges against Frei. Specifically, I argue that Knight's account tends to conflate the work of Wittgenstein and Frei. It does this by undervaluing two determinative features of Frei's work: (1) its basic Christological orientation; and (2) its Christologically motivated use of ad hoc apologetics. I argue that the Wittgensteinian view that Knight attributes to Frei is not Frei's view at all, and is, moreover, a problematic account of Wittgenstein on its own terms. Finally, Knight's claim that Frei's work “depends upon” and “is suffused” with the understanding of Wittgenstein that Knight attributes to him is based upon an account of Frei's treatment of the sensus literalis that is not entirely accurate. Without question, Knight does remarkable service to Frei's legacy by keeping important debates over his work alive. In what follows, I propose several points where I think Knight's account might be further enriched. The result, I hope, will be a more nuanced understanding of the ways that Frei actually appropriated and deployed Wittgenstein's thought. I will contextualize my account of Frei with reference both to Wittgenstein's writings and the literature surrounding his writings. Setting forth these accounts in tandem should help make further available Wittgenstein's work for subsequent work by postliberal theologians. (shrink)

From many Aboriginal elders, such as Tjangika Napaltjani, Bob Williams and Djiniyini Gondarra, to painters, such as Arthur Boyd, Pro Hart and John Forrester-Clack, from historians, such as Manning Clark, and poets, such as Maureen Watson, Francis Webb and Henry Lawson, to celebrated novelists, such as Joseph Furphy, Patrick White and Tim Winton, the figure of Jesus has occupied an endearing and idiosyncratic place in the Australian imagination. It is evidence enough that 'Australians have been anticlerical and antichurch, but rarely (...) antiJesus'. But which Jesus? In what follows, I seek to listen to what some Australians make of Jesus, and to consider some theological implications of their contributions for the enduring quest for an Australian Jesus. (shrink)