In this paper we claim that the notion of cognitive representation is irreducibly plural. By means of an analogy with the minimalist conception of truth, we show that this pluralism is compatible with a generally deflationary attitude towards representation. We then explore the extent and nature of representational pluralism by discussing the positive and negative analogies between the inferential conception of representation advocated by one of us and the minimalist conception of truth.

In this paper, I critically assess different interpretations of Bohmian mechanics that are not committed to an ontology based on the wave function being an actual physical object that inhabits configuration space. More specifically, my aim is to explore the connection between the denial of configuration space realism and another interpretive debate that is specific to Bohmian mechanics: the quantum potential versus guidance approaches. Whereas defenders of the quantum potential approach to the theory claim that Bohmian mechanics is better formulated (...) as quasi-Newtonian, via the postulation of forces proportional to acceleration; advocates of the guidance approach defend the notion that the theory is essentially first-order and incorporates some concepts akin to those of Aristotelian physics. Here I analyze whether the desideratum of an interpretation of Bohmian mechanics that is both explanatorily adequate and not committed to configuration space realism favors one of these two approaches to the theory over the other. Contrary to some recent claims in the literature, I argue that the quasi-Newtonian approach based on the idea of a quantum potential does not come out the winner. (shrink)

Englert et al. claim that, in certain circumstances, the Bohmian trajectory of a test particle does not match the reports of which-path detectors, concluding that the Bohmian trajectories are not real, but “surrealistic.” However, Hiley and Callaghan argue that, if Bohm’s interpretation is correctly applied, no such mismatch is ever sanctioned. Unfortunately, the debate was never settled since nobody showed where the source of disagreement resided. In this paper, I reassess the debate over such “surrealistic” trajectories and I derive both (...) a necessary and a sufficient condition for there to be a mismatch between the Bohmian trajectories and the reports of which-path detectors. I conclude that the mismatch is possible as a matter of principle, but can be ruled out in practice. I explore in depth the philosophical consequences of such mismatch arguing that it does not render realism about the Bohmian trajectories untenable. In addition, I show that the opposing conclusion of Hiley and Callaghan is due to the fact that they assume a set of trajectories that are incompatible with the postulates of Bohmian mechanics. (shrink)

Bohmian mechanics is commonly characterized as just another interpretation of quantum mechanics.In this paper I defend an alternative view, according to which Bohmian mechanics is better understood as a theory that can be interpreted in many ways. After characterizing the interpretive divide between the quantum potential approach and the guidance approach to Bohmian mechanics, I show that different interpretations of the theory correspond to radically different and often incompatible ontologies or Bohmian worlds. More concretely, I discuss the possibility of an (...) interpretation of Bohmian mechanics that is fully compatible with a purely three-dimensional ontology and I explore the main interpretive possibilities with respect to the properties of the Bohmian particles. Finally, by contrasting the different Bohmian worlds discussed, I show that the choice of interpretation within Bohmian mechanics is as relevant as it is within quantum mechanics. (shrink)

En esta tesis hacemos un análisis comparativo de las distintas interpretaciones de la mecánica bohmiana en relación con el realismo científico. En primer lugar discutimos si cabe encontrar una interpretación de la teoría que satisfaga el requisito de que toda entidad real existe en el espacio físico tridimensional. Luego, discutimos el desempeño de las distintas interpretaciones de la teoría en relación con el principio de fiabilidad de la medida. Finalmente, analizamos el argumento de las trayectorias surrealistas. De acuerdo con este (...) argumento, una interpretación realista de las trayectorias bohmianas es insostenible puesto que se dan situaciones en las que dichas trayectorias difieren de lo indicado por los detectores de camino. En relación con esta última cuestión derivamos unas condiciones precisas de ocurrencia de las trayectorias surrealistas y defendemos que, si bien es posible que las trayectorias bohmianas difieran de lo indicado por los detectores de camino, no se sigue de ello que una interpretación realista de las mismas sea insostenible. Puesto que siempre cabe encontrar una interpretación de la mecánica bohmiana que satisface los requisitos realistas discutidos, concluimos a favor del vigor realista de la teoría. Además, puesto que la satisfacción de dichos requisitos depende de la interpretación de la teoría considerada, defendemos que en mecánica bohmiana la cuestión de la interpretación es tan relevante como lo es en mecánica cuántica. (shrink)

In this paper we claim that the notion of cognitive representation (and scientific representation in particular) is irreducibly plural. By means of an analogy with the minimalist conception of truth, we show thatthis pluralism is compatible with a generally deflationary attitude towards representation. We then explore the extent and nature of representational pluralism by discussing the positive and negative analogies between the inferential conception of representation advocated by one of us and the minimalist conception of truth.

In this paper, we examine possible formalisations of the riskiness condition for hypothesis testing. First, we informally introduce derivability and riskiness as testing conditions together with the corresponding arguments for refutation and confirmation. Then, we distinguish two different senses of confirmation and focus our discussion on one of them with the aid of a historical example. In the remaining sections, we offer a brief overview of the main references to the risky condition in the literature and scrutinise different options for (...) formally capturing riskiness; we show why none of them works. We conclude with some remarks about the relation between derivability and riskiness and claim that riskiness essentially involves a contextual, pragmatic component that eludes a complete formal reconstruction. (shrink)

Opposed to Norman's proposal, processing of affordance is likely to occur not solely in the dorsal stream but also in the ventral stream. Moreover, the dorsal stream might do more than just serve an important role in motor actions. It supports egocentric location coding as well. As such, it would possess a form of representational memory, contrary to Norman's proposal.

The analytic/synthetic distinction has played a central role in discussions of a priori knowledge throughout the twentieth century. One of the primary reasons for the prominence of this distinction is the widespread influence of the tradition of logical empiricism which endorsed the following principles: All analytic propositions are knowable a prioriand All propositions knowable a priori are analytic.Hence, proponents of the a priori often argue in support of the contention that the propositions of a particular discipline, say mathematics or logic, (...) are knowable a priori by arguing that it consists solely of analytic propositions. On the other hand, detractors of the a priori often reject such knowledge on the grounds that the analytic/synthetic distinction is not cogent. My primary goal in this paper is to challenge the prevalent acceptance of. (shrink)

The concept of community of persons, which focuses on both persons and the whole, helps understand solidarity. The latter is based on the social nature of persons. Community of persons and solidarity seems to be able to move away from the individualist perspective or the individualism-collectivism dichotomy. Using autopraxeography in a pragmatic constructivism epistemological paradigm, this article aims to explore how organizations can develop solidarity in a workplace. The experience presented takes place in a bank. It shows that communities of (...) persons with employees and customers are both ethical and financially efficient. These communities build a dialogue between persons and organizations. Nevertheless, it is impossible to force solidarity because it could generate derision that is contrary to the wished goal. Finally, while this model is based on solidarity, it focuses solely on internal solidarity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Room for Maneuver When Raising Critical DoubtJan Albert Van Laar1When interlocutors start talking at cross-purposes it becomes less likely that they will be able to resolve their initial difference of opinion (Van Eemeren and Grootendorst 1992, 125). How much room should we give a party for rephrasing or revising her adversary’s standpoint in a manner that suits her individual purposes in the dialogue? Certainly, as textbooks in argumentation (...) and critical thinking make clear, we should steer clear of erecting and attacking straw men (Ennis 1996, 172; Govier 1985, 109–12; Groarke, Tindale, and Fisher 1997, 123). Still, a critic in a discussion or debate should be given some room to maneuver in order to rephrase the arguer’s position in her own words or to get at the underlying position of the arguer. In this article, I will be dealing with this issue from the pragma-dialectical perspective of strategic maneuvering between the shared dialectical objective of resolving a difference of opinion and the individual rhetorical objective of persuading the other side. According to existing accounts of the straw man fallacy (Talisse and Aikin 2006; Van Eemeren and Grootendorst 1992; Walton 1996), the criterion for fallaciousness resides in whether or not the critic misrepresents or distorts the arguer’s actual position. In this article I intend to provide more detailed guidelines for critics: a critic distorts or [End Page 195] misrepresents a position when she changes the formulation or nature of the arguer’s standpoint, even though this contribution by her cannot be reconstructed as containing a proposal for a change that might be acceptable to the arguer.In section 2 I will elaborate on the notion of confrontational maneuvering, that is, of strategic maneuvering between the dialectical and rhetorical goals that arise from the confrontation stage of a critical discussion. In section 3 I will characterize the form of maneuvering where an antagonist reformulates or modifies the protagonist’s standpoint in an opportune way. In section 4 I will examine the conditions under which applications of maneuvering of this kind can be sound and legitimate from a dialectical perspective and relate these conditions to the straw man fallacy. In section 5 the results of the preceding sections will be applied to a case.2. Confrontational ManeuveringIn argumentative discourse, participants typically try to achieve two kinds of objectives. First, they try to be dialectically reasonable, and second, they are out for some kind of personal triumph. The act, by the critic, of reformulating or revising the arguer’s standpoint will be dealt with from this dual perspective of strategic maneuvering (Van Eemeren and Houtlosser 2000, 2003). In order to analyze and evaluate the maneuver under discussion, I will elaborate in this section, first, on the notion of critical discussion in order to clarify the meaning of dialectical reasonableness and fallaciousness; second, on the importance of reconstruction for understanding argumentative discourse; third, on the notion of a confrontation stage; and fourth, on the distinction between direct and indirect maneuvering. These notions will be applied as follows: critics have some room for maneuvering when raising critical doubt, even when they change the arguer’s position or formulation, because there are contexts of utterance within confrontations where such a contribution does allow for a reconstruction in such a way that the result is not a direct and fallacious confrontational maneuver but, rather, an indirect and dialectically reasonable one.According to the pragma-dialectical methodology developed by Van Eemeren and Grootendorst (1984, 1992, 2004), an argumentative discourse must be reconstructed and evaluated from the perspective of a critical discussion. A critical discussion is a normative procedure that starts from a difference of opinion and that is solely aimed at resolving this dispute on the merits of the case (as perceived by the participants). When following [End Page 196] this procedure, discussants start by putting their difference of opinion into words in the confrontation stage; they proceed by deciding on the procedural and material starting points in the opening stage and by exchanging arguments and criticisms in the argumentation stage; and then they bring their discussion to a close by deciding in the concluding stage on whether the initial... (shrink)

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One of the most pressing questions concerning singular demonstrative mental contents is what makes their content singular: that is to say, what makes it the case that individual objects are the representata of these mental states. Many philosophers have required sophisticated intellectual capacities for singular content to be possible, such as the possession of an elaborate scheme of space and time. A more recent reaction to this strategy proposes to account for singular content solely on the basis of empirical models (...) of visual processing. We believe both sides make good points, and offer an intermediate way of looking into singular content. Our suggestion is that singular content may be traced to psychological capacities to form flexible, abstract representations in the prefrontal cortex. This allows them to be sustained for increasingly longer periods of time and extrapolated beyond the context of perception, thus going beyond lowlevel sensory representations while also falling short of more sophisticated intellectual abilities. (shrink)

Part III: Now presents solely, clinical ethics. --.

This book is about the ethical issues that clinicians encounter as they care for patients and is written to assist those who serve on hospital ethics committees as they deliberate about appropriate action in difficult ethical cases.

How do otherwise considerate human beings do cruel things and still live in peace with themselves? Drawing on his agentic theory, Dr. Bandura provides a definitive exposition of the psychosocial mechanism by which people selectively disengage their moral self-sanctions from their harmful conduct. They do so by sanctifying their harmful behavior as serving worthy causes; they absolve themselves of blame for the harm they cause by displacement and diffusion of responsibility; they minimize or deny the harmful effects of their actions; (...) and they dehumanize those they maltreat and blame them for bringing the suffering on themselves. Dr. Bandura's theory of moral disengagement is uniquely broad in scope. Theories of morality focus almost exclusively at the individual level. He insightfully extends the disengagement of morality to the social-system level through which large-scale inhumanities are perpetrated...Moral disengagement will transform your thinking about how otherwise considerate people can behave inhumanely and still feel good about themselves." -- Book jacket. (shrink)

This book is an attempt to get to the bottom of an acute and perennial tension between our best scientific pictures of the fundamental physical structure of the world and our everyday empirical experience of it. The trouble is about the direction of time. The situation (very briefly) is that it is a consequence of almost every one of those fundamental scientific pictures--and that it is at the same time radically at odds with our common sense--that whatever can happen can (...) just as naturally happen backwards. Albert provides an unprecedentedly clear, lively, and systematic new account--in the context of a Newtonian-Mechanical picture of the world--of the ultimate origins of the statistical regularities we see around us, of the temporal irreversibility of the Second Law of Thermodynamics, of the asymmetries in our epistemic access to the past and the future, and of our conviction that by acting now we can affect the future but not the past. Then, in the final section of the book, he generalizes the Newtonian picture to the quantum-mechanical case and (most interestingly) suggests a very deep potential connection between the problem of the direction of time and the quantum-mechanical measurement problem. The book aims to be both an original contribution to the present scientific and philosophical understanding of these matters at the most advanced level, and something in the nature of an elementary textbook on the subject accessible to interested high-school students. Table of Contents: Preface 1. Time-Reversal Invariance 2. Thermodynamics 3. Statistical Mechanics 4. The Reversibility Objections and the Past-Hypothesis 5. The Scope of Thermodynamics 6. The Asymmetries of Knowledge and Intervention 7. Quantum Mechanics Appendix: Gedankenexperiments with Heat Engines Index Reviews of this book: The foundations of statistical mechanisms are often presented in physics textbooks in a rather obscure and confused way. By challenging common ways of thinking about this subject, Time and Chance can do quite a lot to improve this situation. --Jean Bricmont, Science Albert is perfecting a style of foundational analysis that is uniquely his own...It has a surgical precision...and it is ruthless with pretensions. The foundations of thermodynamics is a topic that has accumulated a good deal of dead wood; this is a fire that will burn and burn. --Simon W. Saunders, Oxford University As usual with Albert's work, the exposition is brisk and to the point, and exceptionally clear...The book will be an extremely valuable contribution to the literature on the subject of philosophical issues in thermodynamics and statistical mechanics, a literature which has been thin on the ground but is now growing as it deserves to. --Lawrence Sklar, University of Michigan. (shrink)

This article concerns the way in which philosophers study the epistemology of scientific thought experiments. Starting with a general overview of the main contemporary philosophical accounts, we will first argue that two implicit assumptions are present therein: first, that the epistemology of scientific thought experiments is solely concerned with factual knowledge of the world; and second, that philosophers should account for this in terms of the way in which individuals in general contemplate these thought experiments in thought. Our goal is (...) to evaluate these assumptions and their implications using a particular case study: Albert Einstein's magnet-conductor thought experiment. We will argue that an analysis of this thought experiment based on these assumptions – as John Norton (1991) provides – is, in a sense, both misguided (the thought experiment by itself did not lead Einstein to factual knowledge of the world) and too narrow (to understand the thought experiment's epistemology, its historical context should also be taken into account explicitly). Based on this evaluation we propose an alternative philosophical approach to the epistemology of scientific thought experiments which is more encompassing while preserving what is of value in the dominant view. (shrink)

In medical ethics, business ethics, and some branches of political philosophy (multi-culturalism, issues of just allocation, and equitable distribution) the literature increasingly combines insights from ethics and the social sciences. Some authors in medical ethics even speak of a new phase in the history of ethics, hailing "empirical ethics" as a logical next step in the development of practical ethics after the turn to "applied ethics." The name empirical ethics is ill-chosen because of its associations with "descriptive ethics." Unlike descriptive (...) ethics, however, empirical ethics aims to be both descriptive and normative. The first question on which I focus is what kind of empirical research is used by empirical ethics and for which purposes. I argue that the ultimate aim of all empirical ethics is to improve the context-sensitivity of ethics. The second question is whether empirical ethics is essentially connected with specific positions in meta-ethics. I show that in some kinds of meta-ethical theories, which I categorize as broad contextualist theories, there is an intrinsic need for connecting normative ethics with empirical social research. But context-sensitivity is a goal that can be aimed for from any meta-ethical position. (shrink)

_Time_'s 'Man of the Century', Albert Einstein is the unquestioned founder of modern physics. His theory of relativity is the most important scientific idea of the modern era. In this short book Einstein explains, using the minimum of mathematical terms, the basic ideas and principles of the theory which has shaped the world we live in today. Unsurpassed by any subsequent books on relativity, this remains the most popular and useful exposition of Einstein's immense contribution to human knowledge.

From the author of Quantum Mechanics and Experience, a hugely influential book that challenged key assertions by Niels Bohr and other founders of quantum mechanics, A Guess at the Riddle provides a major metaphysical overhaul of one of physics' most intractable problems-the quest to bridge quantum and classical physics in order to understand the nature of reality.

The essays in this volume present the first comprehensive account of Fichte’s reception and influence in America, highlighting philosophical issues central to thinkers in the U.S., Argentina, Brazil, and Mexico.

This collection is the first comprehensive history of Fichte's reception in America, highlighting the existence of a long and strong tradition of Fichtean studies throughout the continent and demonstrating the centrality of Fichtean ideas in contemporary discussions of issues such as feminism, social criticism, and decolonial thought. Read and reinterpreted in the highly diverse circumstances across the American continent, Fichte's ideas are presented in a radically new light, uncovering the Fichtean spirit of self-activity and autonomous thought in an American context.

This book is about the ethical issues that clinicians encounter as they care for patients and is written to assist those who serve on hospital ethics committees as they deliberate about appropriate action in difficult ethical cases.

Das Buch gibt einen Überblick über die Arbeiten von Hans Albert und behandelt ausgewählte Konsequenzen seines Werks für die Philosophie des Kritischen Rationalismus und ihre Anwendungen in Gebieten der Soziologie, Wirtschaftswissenschaften, Rechtswissenschaften und weiteren Wissenschaften.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Evolution of Pragmatism in India: Ambedkar, Dewey, and the Rhetoric of Reconstruction by Scott R. StroudAlbert R. SpencerBy Scott R. StroudThe Evolution of Pragmatism in India: Ambedkar, Dewey, and the Rhetoric of Reconstruction Chicago and London: The University of Chicago Press, 2023. 302 pp., incl. indexMore scholarly attention needs to be paid to the mutual influences between Asian and American thought, especially with regards to the development, (...) legacy, and future of pragmatism. Fortunately, there have been several notable attempts. Throughout his works, Richard Shusterman frequently incorporates the perspectives of various East Asian philosophies into his articulation of somaesthetics. Multiple scholars have explored John Dewey’s lectures in China and their political and educational impact, such as Jessica Ching-Sze Wang’s John Dewey in China or The Democracy of the Dead by Roger T. Ames and David L. Hall. Still others have highlighted the influence of Indian thought on pragmatism’s forerunners, such as American Philosophy Before Pragmatism (Goodman 2015), American Pragmatism: An Introduction (Spencer 2020), and The Ethics of Oneness (Engles 2021). Perhaps the most interesting inquiries into this influence can be found in a special volume of The Journal of Aesthetic Education (Vol. 43, No. 1) where multiple scholars discuss pragmatism’s connections and comparisons to The Bhagavad Gita, Confucianism, and Taoism. Among these scholars is Scott Stroud whose most recent publication The Evolution of Pragmatism in India (2023) represents the culmination of nearly two decades of research on the subject with special attention to the continuities between pragmatism and Indian thought. In it, he meticulously explores the influence of John Dewey on one of his students, Bhimrao Ambedkar (1891–1956), who was a transformative figure in the founding of the nascent Republic of India. The result is a work of scholarship that shows the global relevance of pragmatism in the 20th Century, [End Page 456] introduces the fascinating philosophy of Ambedkar to a non-Indian audience, and provides an entry for further scholarship on this profound thinker and activist.Bhimrao Ambedkar was a critical figure in the birth of modern India. Born an “untouchable” due to the rigid caste system, he tirelessly advocated for the right of Dalits (“crushed” or “untouchables”). By the mid-20th century, he had greatly influenced Indian politics, safeguarded the interests of the oppressed, and played a key role in drafting the Indian Constitution. Separate to his role as a statesman, Ambedkar promoted Buddhism in the 1950s as an escape from caste oppression, culminating in his publication, The Buddha and His Dhamma (1957). While his name is less familiar outside of India, he was voted the “Greatest Indian” in a 2012 poll due to his profound impact on the nation’s post-independence development. These accomplishments were supported by an extensive education, but unlike most subjects of the British Empire, Ambedkar also studied in the United States. Stroud initiates his study by focusing on this formative period, specifically his time at Columbia University and the influence of the philosopher and psychologist John Dewey. While their relationship has been acknowledged, Stroud is the first to explore this relationship in depth and he not only reconstructs the influence of Dewey on Ambedkar’s Navayana Pragmatism but illuminates the ways that Ambedkar integrated, modified, and even resisted Dewey’s pragmatism.Stroud masterfully builds his reconstruction of this synergy between Dewey’s pragmatism and Ambedkar’s philosophy not out of ephemeral conjecture or pithy textual evidence, but through painstaking, detailed, and exhaustive scholarship. He draws on comparative evidence in their major and minor works, their private correspondence, interviews of Ambedekar’s cohort at Columbia, Dewey’s voluminous lecture notes, and even the marginalia and notecards found between the pages of Ambedkar’s pragmatism bookshelf. Indeed, I often found myself pleasantly distracted as I imagined Stroud’s academic pilgrimage throughout India, Columbia University, and the Center for Dewey Studies to find every scrap of relevant information. In our age of instant information and digital archives, it is refreshing and inspiring to encounter a scholar still willing to trek across the globe for answers to his inquiries. Despite his passion to uncover the influence of Dewey on Ambedekar, Stroud never reduces the... (shrink)

The Third Covenant explores the work of Pierre Teilhard de Chardin, Thomas Berry, and Albert LaChance, revealing through the lens of spirituality, science, and ecology, their understanding of human origin and evolution. Pierre Teilhard de Chardin, an early twentieth century geologist and priest, devoted his life as a scientist, clergyman, and mystic, to reuniting the artificial fracture between science and religion. Thomas Berry, a follower of Teilhard de Chardin and a highly respected cultural historian, furthered this reunification by repositioning (...) the human in the unfolding of an evolving universe, integrated and interdependent with the rest of the life systems of the planet. Albert LaChance, himself a six-year, face-to-face student of Berry, brought this new paradigm into his work as a poet, psychologist, addiction recovery professional, and most importantly, as a mystic and scholar of religion. Along with his daughter, Rebecca LaChance Goodwin, LaChance explores the development of this crucial shift in human understanding and its implications for the future. Parts I and II explore the elements of polarized thinking that makes us believe that we are separate from each other and the life systems of the planet. Thomas Berry's list of twelve principles for understanding the universe and the role of the human in the universe process describes the creative unfolding of our place in the universe. Part III introduces practical steps for achieving personal, familial, and cultural change. LaChance outlines his Twelve Steps of Ecological Spirituality to help us move from powerlessness and isolation to a state of reawakening to self, to humanity, to all species, to the planet, and to the universe. (shrink)

This article examines the (bio) ethical and professionalism issues that may arise in the context of medical practice in low and middle income countries (LAMIC), and the challenges this poses for medical regulatory bodies in the regions, in upholding ethics in professional practice. A quadrangle of source of the problems given rise to the breach of ethics in medical practice is identified, and suggested steps, based on ethical principles and concept, is proposed towards the resolution of the problems presented. As (...) LAMIC progress to improve the health of its population, this endeavour should occur hand in hand with contemporary medical ethics theories, taking in context the region’s ethnographic and cultural beliefs and practices. (shrink)

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