This is a revision of game theory which takes account of agents' own descriptions of their situations, and which allows people to reason as members of groups.

An introduction to the special issue on epistemic logic and the foundations of game theory edited by Michael Bacharach and Philippe Mongin. Contributors are Michael Bacharach, Robert Stalnaker, Salvatore Modica and Aldo Rustichini, Luc Lismont and Philippe Mongin, and Hyun-Song Shin and Timothy Williamson.

According to decision theory, the rational initial action in a sequential decision-problem may be found by backward induction or folding back. But the reasoning which underwrites this claim appeals to the agent's beliefs about what she will later believe, about what she will later believe she will still later believe, and so forth. There are limits to the depth of people's beliefs. Do these limits pose a threat to the standard theory of rational sequential choice? It is argued, first, that (...) the traditional solutions of certain games depend on knowledge which exceeds depth limits, and that these solutions therefore cannot be shown rational in the usual sense. Then, for that related reason even folding back solutions of one-person problems cannot be! A revision of our notion of rational choice is proposed, analogous to the reliabilist account of knowledge of Goldman and others, by which this paradox is resolved. (shrink)

Payoff dominance, a criterion for choosing between equilibrium points in games, is intuitively compelling, especially in matching games and other games of common interests, but it has not been justified from standard game-theoretic rationality assumptions. A psychological explanation of it is offered in terms of a form of reasoning that we call the Stackelberg heuristic in which players assume that their strategic thinking will be anticipated by their co-player(s). Two-person games are called Stackelberg-soluble if the players' strategies that maximize against (...) their co-players' best replies intersect in a Nash equilibrium. Proofs are given that every game of common interests is Stackelberg-soluble, that a Stackelberg solution is always a payoff-dominant outcome, and that in every game with multiple Nash equilibria a Stackelberg solution is a payoff-dominant equilibrium point. It is argued that the Stackelberg heuristic may be justified by evidentialist reasoning. (shrink)

A person is said to be ‘trust responsive’ if she fulfils trust because she believes the truster trusts her. The experiment we report was designed to test for trust responsiveness and its robustness across payoff structures, and to discriminate it from other possible factors making for trustworthiness, including perceived kindness, perceived need and inequality aversion. We elicit the truster’s confidence that the trustee will fulfil, and the trustee’s belief about the truster’s confidence after the trustee receives evidence relevant to this. (...) We find evidence of strong trust responsiveness. We also find that perceptions of kindness and of need increase trust responsiveness, and that they do so only in conjunction with trust responsiveness. (shrink)

: The article investigates the earliest appearance of a group of words which are identified in the literature as the shahāda but are rarely defined on the assumption that everyone knows what the shahāda is. The basic argument is that there was more than one version of the shahāda circulating in the Islamic world at the beginning of the eighth decade A.H./690s C.E. and that scholars need to define which version they mean when using the term “shahāda” for this early (...) period. Evidence for the argument includes data from stelae from Aswan to the Fatimid era, the Dome of the Rock and early Muslim coinage. (shrink)

In this new book, Michael Friedman argues that Kant's continuing efforts to find a metaphysics that could provide a foundation for the sciences is of the utmost ...

In this book, Slote offers the first full-scale foundational account of virtue ethics to have appeared since the recent revival of interest in the ethics of virtue. Slote advocates a particular form of such ethics for its intuitive and structural advantages over Kantianism, utilitarianism, and common-sense morality, and he argues that the problems of other views can be avoided and a contemporary plausible version of virtue ethics achieved only by abandoning specifically moral concepts for general aretaic notions like admirability and (...) virtue. Although this study is not bound by particular Aristotelian doctrines, it places an Aristotelian emphasis on both self-benefiting and other-benefiting virtues. Slote criticizes Kantian and common-sense morality for internal incoherencies and for downgrading the moral individual and her well-being in some previously unnoticed ways. By contrast, this book defends a distinctive, intuitive, and symmetric ethical principle according to which we should balance self-concern with concern for others, but it also concludes that there is, contrary to utilitarianism, no single basis for status as a virtue nor any simple relation between the virtues and human well-being. (shrink)

Street art has exploded: it pervades our back alleys, surrounds us at bus-stops, covers billboards, competes with advertising and generally serves as urban wallpaper in most cities. But what is street art? A far cry from mere graffiti, street art has gained some social acceptance, but it remains neither officially sanctioned like public art, nor institutionally condoned, like its more traditional artistic cousins in museums. Somewhere in between these two extremes, street art has emerged, occupying a metaphysically suspect grey area (...) between illegal activity and bona fide art. This paper explores the nature of this emerging art form and draws out some of the differences between street art, public art and ‘mere’ graffiti. (shrink)

This collection of papers in epistemic logic is oriented towards applications to game theory and individual decision theory. Most of these papers were presented at the inaugural conference of the LOFT (Logic for the Theory and Games and Decisions) conference series, which took place in 1994 in Marseille. Among the notions dealt with are those of common knowledge and common belief, infinite hierarchies of beliefs and belief spaces, logical omniscience, positive and negative introspection, backward induction and rationalizable equilibria in game (...) theory. (shrink)

I argue that activists have co-opted street art as a tool for addressing epistemic injustices, injustices that result from negative identity prejudices that silence certain groups of people unfairly. To defend this claim, I explore the special nature of street art that makes it an especially appropriate tool for activists to enlist in the fight against epistemic injustices. From there, I will examine in detail two case studies which illustrate how street art is used to respond to and correct for (...) these injustices: first, the street art series, “Stop Telling Women to Smile” by Tatyana Fazlalizadeh, and then Chris Metzger’s Inside Out Project in Baltimore. Drawing on these examples, I highlight the features in virtue of which street art constitutes a particularly effective tool for correcting epistemic injustices. (shrink)

In this article, I explore the relationship between witness-bearing arts as a form of creative activism designed to respond to social injustices. In the first section, I present some common features of bearing witness, as conceptualized within media studies and journalism. Then I explain how artworks placed in the streets can bear witness in a similar way. I argue that witness-bearing art transmits knowledge about certain unjust and harmful events, which then places a moral burden or responsibility on the viewer. (...) To defend this view, I offer some examples of activist art that bears witness to certain events. I suggest that witness-bearing art is placed in the streets in order to make certain truths publicly available, by offering evidence of them embedded in the artwork. The final section considers why the bearing witness is especially effective for activist art. Witness-bearing art plays a crucial knowledge-transmitting function, one which enables art to engage in creative activism. I conclude by considering how witness-bearing art offers a powerful and persuasive voice for the oppressed. (shrink)

A popular claim in recent philosophy of mind and action is that events only exist once they are over. This has been taken to have the consequence that many temporal phenomena cannot be understood ‘from the inside’, as they are unfolding, purely in terms of events. However, as I argue here, the claim that events exist only when over is incoherent. I consider two ways of understanding the claim and the notion of existence it involves: one that ties existence to (...) the logic of quantification, and another that assimilates the existence of an event to that of a continuant. The first of these, I argue, cannot be the right way to understand the target claim, as there are serious logical obstacles to regarding this notion of existence as temporally variable. The second, on the other hand, leaves it ultimately mysterious what the existence of an event could amount to. I close with the suggestion that the undeniable temporal asymmetries which parties to the debate are interested in are properly understood in perspectival, not ontological, terms. (shrink)

Our emotional lives are full of temporal asymmetries. Salient among these is that we tend to feel differently about painful or unpleasant events depending on their temporal location: we feel anxiety or trepidation about painful events we anticipate in the future, and relief when they are over. One question, then, is whether temporally asymmetric emotions such as relief have any ramifications for the metaphysics of time. On what has become the standard way of finessing this question, the asymmetry of relief (...) is an instance of the phenomenon of future-bias, a tendency to prefer painful events to be located in the past than in the future. The main question then posed is whether this pattern of preferences can be justified in the light of different metaphysical theories of time. In this paper I argue that this whole dialectic is misconceived. While many people may have future-biased preferences and these are a legitimate object of psychological study, this should be distinguished from the more basic phenomenon of relief that an unpleasant experience is over. Acknowledging the distinctness of these phenomena has two main consequences. First, if relief is not a manifestation of a time-biased preference, it is unclear what it would be for it to be justified or unjustified. This, in turn, should lead us to reassess how the psychology of relief bears on our metaphysical commitments. As I shall suggest, the real significance of the temporally asymmetric emotions for the metaphysics of time is that they manifest, and so reflection on them serves to draw our attention to, a structural feature of our awareness of the passage of time that resists re-articulation in other terms. (shrink)

Collaboration in the arts is no longer a conscious choice to make a deliberate artistic statement, but instead a necessity of artistic survival. In today’s hybrid world of virtual mobility, collaboration decentralizes creative strategies, enabling artists to carve new territories and maintain practice-based autonomy in an increasingly commercial and saturated art world. Collaboration now transforms not only artistic practices but also the development of cultural institutions, communities and personal lifestyles. This book explores why collaboration has become so integrated into a (...) greater understanding of creative artistic practice. It draws on an emerging generation of contributors—from the arts, art history, sociology, political science, and philosophy—to engage directly with the diverse and interdisciplinary nature of collaborative practice of the future. (shrink)

Morals from Motives develops a virtue ethics inspired more by Hume and Hutcheson's moral sentimentalism than by recently-influential Aristotelianism. It argues that a reconfigured and expanded "morality of caring" can offer a general account of right and wrong action as well as social justice. Expanding the frontiers of ethics, it goes on to show how a motive-based "pure" virtue theory can also help us to understand the nature of human well-being and practical reason.

This book fills a gap in studies of meaning by providing detailed case studies of attested corpus data on the meanings of words and phrases.

Joint attention is recognised by many philosophers and psychologists as a fundamental cornerstone of our engagement with one another and the world around us. The most familiar paradigm of joint attention is joint perceptual—specifically visual—attention to an object in the present environment. However, some recent discussions have focused on a potentially different form of joint attention: namely, ‘joint reminiscing’ conversations in which two or more people discuss something in the past which they both remember. These exchanges are in some ways (...) comparable to joint perceptual attention to something present, and have been characterised by some as a form of joint attention to the past. In this paper, I will assess the prospects for characterising joint reminiscing as a genuine form of joint attention to the past, as understood on the model of joint perceptual attention to something present. My conclusions will be tentative, and my primary aim will be to explore how different commitments regarding the nature of both joint attention and episodic memory give rise to different possibilities for characterising joint reminiscing as a distinctive form of collective engagement with the past. I will suggest that joint reminiscing is unlike ordinary joint attention at least insofar as joint reminiscing trades on the participants’ mutual recognition of one another as having been present at an earlier experience. This is connected with joint reminiscing’s social function, and its role in facilitating the special kind of relationship conveyed by the idea of knowing a person. (shrink)

Our ordinary conception of time has it that there are temporal particulars: not only do people do things, but there are particular doings by people; not only are we born, but the birth of each one of us was a particular event, and each of us will have our own particular death. Temporal particulars in this sense are individuated, fundamentally, by their temporal locations or relations, rather than by their intrinsic or qualitative characteristics. In this respect they are unrepeatable, not (...) just de facto, but as a matter of their very nature. However, there is a tradition in philosophy that seriously downplays this aspect of our thinking about time. According to this tradition, the fundamental unit of temporal representation is _tensed truth_; the notion of an unrepeatable particular, individuated by its temporal location, is at best an abstraction from a complex of tensed truths. The aims of this paper are, first, to argue that the representation of temporal particulars is deeply implicated in our ordinary conception of the past as fixed and unalterable; and, secondly, to argue that the theorist of tensed truth is able to provide only a pale imitation of this aspect of our thinking. I will then reflect on the consequences of this for debates about the metaphysics of tense. (shrink)

The American Journal of Bioethics, Volume 12, Issue 7, Page 27-30, July 2012.

Commonplacing was one of the most widely practiced types of paper technology in the early modern period. Yet its place and function in medicine remain largely unexplored. Based on about two dozen manuscripts from the sixteenth and seventeenth centuries in which physicians used commonplacing to record excerpts from their reading as well as personal observations and ideas, this paper offers a first survey of the roles, forms and epistemic effects of medical commonplacing in the early modern period. Three principal types (...) of commonplacing are identified, namely the systematic, the alphabetical and the sequential. The advantages and disadvantages of each type with regard to economy of space and time, flexibility, and order are pointed out. Among the potential epistemic effects of collecting and ordering information under “heads” are, in particular, a heightened awareness of contradictions between authors or observations on a specific topic, an appreciation for snippets of information as fact-like elements of knowledge inviting rearrangement, and a certain shift towards the notion of diseases as distinct entities endowed with specific, empirically observable properties. (shrink)

In ‘Moral Luck,’ Bernard Williams famously argued that “there is a particularly important species of regret, which I shall call ‘agent-regret,’ which a person can feel only towards his past actions.” Much subsequent commentary has focused on Williams’s claim that agent-regret is not necessarily restricted to voluntary actions, and questioned whether such an attitude could be rationally justified. This focus, however, obscures a more fundamental set of questions raised by Williams’s discussion: what is the role in our moral psychology of (...) evaluative attitudes that relate essentially to past exercises of our agency—occurrences which, by their very nature, cannot be repeated? On a standard conception, regret is directed principally towards actions that resulted from suboptimal deliberation. On this view, the main point of regret is to guide us away from similar poor decisions in the future. But Williams’s key insight in ‘Moral Luck,’ I argue, is that there is a mode of evaluation of one’s past actions and decisions that does not track considerations one could and should have been responsive to at the time, and is for this reason essentially retrospective. From this perspective, the full significance of regret cannot be captured in terms of a disposition to deliberate better in the future. Rather, the particular kind of painful of consciousness of the past embodied in regret amounts to a reflective, and essentially backward-looking, insight into the contingency and finitude of our own agency—that I am a particular person leading a particular life, and that the possibility of leading a different life is now gone forever. I end by making some speculative comments about the intractable question whether it is ultimately good or desirable to be disposed to regret one’s past mistakes. (shrink)

The definitive work on the philosophical nature and impact of the theories of Charles Darwin, written by a well-known authority on the history and philosophy of Darwinism. Broadly explores the theories of Charles Darwin and Darwin studies Incorporates much information about modern Biology Offers a comprehensive discussion of Darwinism and Christianity – including Creationism – by one of the leading authorities in the field Written in clear, concise, user-friendly language supplemented with quality illustrations Examines the status of evolutionary theory as (...) a genuine theory and its implications for philosophy, epistemology and ethics Provides a strong understanding of the philosophical nature and impact of Darwin's thought Holds wide appeal for general audiences outside the world of academic philosophy Strongly supports Darwinism and fully explores modern naturalistic explanations of religion. (shrink)

Theories of discourse bring to realism new ideas about how knowledge develops and how representations of reality are influenced. We gain an understanding of the conceptual aspect of social life and the processes by which meaning is produced. This collection reflects the growing interest realist critics have shown towards forms of discourse theory and deconstruction. The diverse range of contributions address such issues as the work of Derrida and deconstruction, discourse theory, Eurocentrism and poststructuralism. What unites all of the contributions (...) is a sense that it is essential to provide a realist alternative to the hitherto dominance of social constructionism, hermeneutics and postmodernism, over many of the issues discussed. By developing a realist perspective the different authors attempt to embed discourse within the structured nature of the reality of the world. Realism can situate language, discourse and ideology within context specific, or 'causally efficacious' circumstances. Realism can help to uncover issues of power, representation, and subjectivity and how discursive and other social practices produce real effects. This can help us understand the manner in which social structures are reproduced through various forms of ideology and discourse. And by knowing this, we can start to address questions concerning human emancipation and how the world is to be transformed. (shrink)

Michael Quante focuses on what Hegel has to say about such central concepts as action, person and will, and then brings these views to bear on contemporary debates in analytic philosophy. This book enables professional analytic philosophers and their students to understand the significance of Hegel's philosophy to contemporary theory of action. As such, it will contribute to the ever-increasing erosion of the barrier between the continental and analytic approaches to philosophy.

In countries like the United States, White people benefit from appropriating Black hair culture, even while Black men and women experience race-based hair discrimination and oppression. One goal of this paper is to raise awareness of hair discrimination and oppression within the philosophical community. Another is to consider whether current theories of appropriation can account for the wrongness of this widespread phenomenon and, if so, how. We are particularly interested in the special case where one minority group appropriates from another (...) minority group—viz. the appropriation of Black hairstyles by Non-Black Persons of Colour. Our paper highlights the complexity of appropriation claims between competing minority groups—both of which have been oppressed, albeit differently, by White people— due to their multi-ethnic, multicultural and, therefore, intersectional, status. (shrink)

New research suggests that a healthy democracy requires intellectual humility. When citizens are intellectually humble, they are less polarized, more tolerant and respectful of others, and display greater empathy for political opponents. But a flourishing democracy also requires people with political convictions. If the electorate were apathetic, they would not participate in democratic decision-making. Do these two democratic ideals conflict? The standard view in philosophy and psychology is that intellectual humility and political conviction are compatible. In this paper, we challenge (...) the standard view. We appeal to empirical and theoretical work indicating that intellectual humility can result in political apathy or lack of conviction. We conclude by suggesting that there are different varieties of intellectual humility, some aligned with conviction and engagement, and others of a more quietist character. To illustrate this, we sketch a kind of ‘political quietism’ modelled by philosophical thinkers such as Burke and Oakeshott. (shrink)

According to a historically popular view, emotions are normative experiences that ground moral knowledge much as perceptual experiences ground empirical knowledge. Given the analogy it draws between emotion and perception, sentimental perceptualism constitutes a promising, naturalist-friendly alternative to classical rationalist accounts of moral knowledge. In this paper, we consider an important but underappreciated objection to the view, namely that in contrast with perception, emotions depend for their occurrence on prior representational states, with the result that emotions cannot give perceptual-like access (...) to normative properties. We argue that underlying this objection are several specific problems, rooted in the different types of mental states to which emotions may respond, that the sentimental perceptualist must tackle for her view to be successful. We argue, moreover, that the problems can be answered by filling out the theory with several independently motivated yet highly controversial commitments, which we carefully catalogue. The plausibility of sentimental perceptualism, as a result, hinges on further claims sentimental perceptualists should not ignore. (shrink)

Divided into four parts, this treatise begins with well-known criticisms of nonreligious ethics and then develops an atheistic metaethics. In Part 2, Martin criticizes the Christian foundation of ethics, specifically the ’divine command theory’ and the idea of imitating the life of Jesus as the basis of Christian morality. Part 3 demonstrates that life can be meaningful in the absence of religious belief. Part 4 criticizes the theistic point of view in general terms as well as the specific Christian doctrines (...) of the atonement, salvation, and the resurrection. (publisher, edited). (shrink)

The first edition of The Scientific Background to Modern Philosophy took the dialogue of science and philosophy from Aristotle through to Newton. This second edition adds eight chapters, taking the dialogue through the Enlightenment and up to Darwin. This anthology is an attempt to help bridge the gap between the history of science and the history of philosophy.