Using robots that operate in the real world as opposed to computer simulations of animal behavior is a form of modeling that may provide some biological insights. However, since engineering principles and materials differ significantly from those used in biology, one should be extremely cautious in interpreting robot biomimicry as providing an explanation of biological mechanisms.

The demonstration that slow transport of clocks can be used to define simultaneity in inertial frames of reference leads to the question of whether clock transport can similarly be used in noninertial frames. It is shown that there are certain types of reference frames in which the clock-transport method cannot be used in a self-consistent manner. It is also shown that there are other types of noninertial frames in which the clock-transport method will succeed. The discussion includes noninertial frames in (...) flat space-time as well as the case of curved space-times. (shrink)

No political, economic, or cultural segment of society has escaped the universal impact of recent cataclysmic change. Physicians were no exception. During the 20th century, all members of society, including physicians, have experienced change of enormous speed and magnitude. Futurist Alvin Toffler noted that global societal transformation has created a of personal malaise that poses difficulty for both individual and group adaptation. Toffler further described current change as a fundamental shift and conflict in all aspects of civilization (how we live, (...) work, and relate to each other). Toffler also noted major alterations in the basis for distribution of societal power (who controls what, why, and how). One manifestation of recent change directly affecting all members of society, includingphysicians, has been the social transformation of medicine that has been a power shift from the individual physicians to control by organizations and management. (shrink)

The inaugural volume of the Pitt-Konstanz series, devoted to the work of philosopher Adolf Grünbaum, encompasses the philosophical problems of space, time, and cosmology, the nature of scientific methodology, and the foundations of psychoanalysis.

Dirac's classical electrodynamics countenances "preaccelerations" of charged particles at a time t as mathematical functions of external forces applied after the time t. These preaccelerations have been interpreted as evidence for physical retrocausation upon assuming that, in electrodynamics no less than in Newton's second law, external forces sustain an asymmetric causal relation to accelerations. And this retrocausal interpretation has just been defended against the critiques in (Grunbaum 1976), (Grunbaum and Janis, 1977 and 1978) by appeal to the formal assimilation of (...) the electrodynamic laws of motion to Newton's second law. It is argued below that this latest defense of the retrocausal interpretation is even more ill-founded than the prior ones in the literature. (shrink)

It is argued that Grøn's criticism of our treatment of the rotating disk in special relativity is incorrect: Our results pertain to an acceleration program different from his but physically no less legitimate.

This comprehensive Gandhi reader provides an essential new reference for scholars and students of his life and thought. It is the only text available that presents Gandhi's own writings, including excerpts from three of his books—An Autobiography: The Story of My Experiments with Truth, Satyagraha in South Africa, Hind Swaraj —a major pamphlet, Constructive Programme: Its Meaning and Place, and many journal articles and letters, along with a biographical sketch of his life in historical context and recent essays by highly (...) regarded scholars. (shrink)

This book is the most comprehensive treatment available of one of the most urgent - and yet in some respects most neglected - problems in bioethics: decision-making for incompetents. Part I develops a general theory for making treatment and care decisions for patients who are not competent to decide for themselves. It provides an in-depth analysis of competence, articulates and defends a coherent set of principles to specify suitable surrogate decisionmakers and to guide their choices, examines the value of advance (...) directives, and investigates the role that considerations of cost ought to play in decisions concerning incompetents. Part II applies this theoretical framework to the distinctive problems of three important classes of individuals, many of whom are incompetent: minors, the elderly and psychiatric patients. The authors' approach combines a probing analysis of fundamental issues in ethical theory with a sensitive awareness of the concrete realities of health care institutions and the highly personal and individual character of difficult practical problems. Its broad scope will appeal to health professionals, moral philosophers and lawyers alike. (shrink)

Consider the set of inferences that are acceptable to use in all our theory building endeavors. Call this set of inferences the universal theory building toolkit, or just ’the toolkit’ for short. It is clear that the toolkit is tightly connected to logic in a variety of ways. Beall, for example, has argued that logic just is the toolkit. This paper avoids making a stand on that issue and instead investigates reasons for thinking that, logic or not, the toolkit is (...) substructural. It is presented as a dialogue for the simple reason that it summarizes a range of dialogues on this subject that the author has had with various folks over the past few years. The method I use to investigate the toolkit is inspired in both philosophical and technical details by Alasdair Urquhart’s work on semantics for relevance logics from the early 1970s. (shrink)

On the occasion of a first conference on Cognitive Science, it seems appropriate to review the basis of common understanding between the various disciplines. In my estimate, the most fundamental contribution so far of artificial intelligence and computer science to the joint enterprise of cognitive science has been the notion of a physical symbol system, i.e., the concept of a broad class of systems capable of having and manipulating symbols, yet realizable in the physical universe. The notion of symbol so (...) defined is internal to this concept, so it becomes a hypothesis that this notion of symbols includes the symbols that we humans use every day of our lives. In this paper we attempt systematically, but plainly, to lay out the nature of physical symbol systems. Such a review is in ways familiar, but not thereby useless. Restatement of fundamentals is an important exercise. (shrink)

My aim in this essay is to argue for a better moral-conceptual framework and for institutional innovation in preparation for the next pandemic. My main conclusions are as follows. (1) The primary moral principle that should guide responses to the next pandemic is the duty to prevent and mitigate serious harms. (2) A proper understanding of the moral foundations and scope of the duty to prevent and mitigate serious harms requires rejecting both Extreme Nationalism and Extreme Cosmopolitanism. (3) A better (...) response to the next pandemic requires transforming the moral landscape through institutional innovation by developing an international institution that can perfect indeterminate duties (i) by identifying duty-bearers, (ii) by specifying their duties to provide medical resources and other forms of aid, (iii) by allocating the specified duties to various public and private entities in such a way as to ensure effective coordination and that the costs of providing aid are fairly distributed, and (iv) by providing effective mechanisms for compliance with the specified duties. (4) Institutional innovation is morally required, regardless of whether the harm prevention and mitigation duties of the better-off are duties of justice or of beneficence, because without institutionalization, some duties of justice, including those requiring the prevention and mitigation of serious harms, suffer some of the same indeterminacies that are present in duties of beneficence. (shrink)

The French existentialist philosopher, Simone de Beauvoir, long ago signalled the potentially empowering force of outdoor exercise and recreation for women, drawing on feminist phenomenological perspectives. Feminist phenomenological research in sport and exercise, however, remains relatively scarce, and this article contributes to a small, developing research corpus by employing a feminist phenomenological theoretical framework to analyse lived experiences of running in ‘public’ space. As feminist theorists have argued, such space is gendered and contested, and women’s mobility remains constrained by fears (...) of harassment and violent attack. Running also generates intense pleasure, however, and embodied empowerment. Drawing on findings from two separate but linked automethodological running research projects, here I explore salient and overlapping themes cohering around lived experience of pleasure and danger in both urban and rural spaces. (shrink)

: Agents are enkratic when they intend to do what they believe they should. That rationality requires you to be enkratic is uncontroversial, yet you may be enkratic in a way that does not exhibit any rationality on your part. Thus, what I call the enkratic requirement demands that you be enkratic in the right way. In particular, I will argue that it demands that you base your belief about what you should do and your intention to do it on (...) the same considerations. The idea is that, if you base your belief and your intention on different considerations, then you are inconsistent in your treatment of those considerations as reasons. The enkratic requirement demands that you be enkratic by treating considerations consistently as reasons. (shrink)

Appeals to the idea of human nature are frequent in the voluminous literature on the ethics of enhancing human beings through biotechnology. Two chief concerns about the impact of enhancements on human nature have been voiced. The first is that enhancement may alter or destroy human nature. The second is that if enhancement alters or destroys human nature, this will undercut our ability to ascertain the good because, for us, the good is determined by our nature. The first concern assumes (...) that altering or destroying human nature is in itself a bad thing. The second concern assumes that human nature provides a standard without which we cannot make coherent, defensible judgments about what is good. I will argue (1) that there is nothing wrong, per se, with altering or destroying human nature, because, on a plausible understanding of what human nature is, it contains bad as well as good characteristics and there is no reason to believe that eliminating some of the bad would so imperil the good as to make the elimination of the bad impermissible, and (2) that altering or destroying human nature need not result in the loss of our ability to make judgments about the good, because we possess a conception of the good by which we can and do evaluate human nature. I will argue that appeals to human nature tend to obscure rather than illuminate the debate over the ethics of enhancement and can be eliminated in favor of more cogent considerations. (shrink)

Methodologically rigorous description, analysis, and critique of postmodern phenomena presuppose a rigorous theory of postmodernity, for which the philosophy of Martin Heidegger holds great untapped promise. This essay explicates the basic content of Heidegger’s “metametaphysics,” since for Heidegger a “metaphysics” is the epochally prevailing projection of the meaning of being in general, and he offers a theory of Western metaphysics. I begin with Heidegger’s analysis of the “regional ontologies” of the sciences in his 1927 magnum opus Being and Time, since (...) the metametaphysical works of the “late middle” Heidegger in the 1930s–1940s extend this analytical framework to metaphysics as global ontology. I then explicate Heidegger’s views on modern metaphysics, focusing on his analyses of modern science and the philosophy of Descartes, before turning to his theory of postmodernity, which I extract from his analyses of modern technology and the philosophy of Nietzsche. (shrink)

This essay is an overview of recent research aimed at establishing a link between environmental aesthetics and environmental ethics. I review the work of several prominent environmental philosophers and environmental aestheticians, spelling out some of the difficulties confronting various attempts to find such a link. While I argue that a case can be made for a connection between environmental aesthetics and environmental ethics concerning human‐created and human‐influenced environments, I find that there are a number of problems facing attempts to establish (...) a similar connection for natural or pristine environments. I examine some attempts to support such a connection, including each of two different accounts of the aesthetic appreciation of nature in contemporary Western environmental aesthetics as well as the union of these two accounts, sometimes called ecoaesthetics. I briefly discuss two Western versions of ecoaesthetics and then turn to research by Chinese aestheticians, who defend a more robust version of ecoaesthetics. I suggest that this latter work may succeed in connecting environmental aesthetics and environmental ethics, although not in exactly the way in which such a link has been pursued by Western philosophers. (shrink)

The distinctive aim of applied ethics is to provide guidance as to how we ought to act, as individuals and as shapers of social policies. In this essay, I argue that applied ethics as currently practiced is inadequate and ought to be transformed to incorporate what I shall call social moral epistemology. This is a branch of social epistemology, the study of the social practices and institutions that promote the formation, preservation, and transmission of true beliefs. For example, social epistemologists (...) critically evaluate the comparative advantages of adversarial versus inquisitorial criminal proceedings as mechanisms for the discovery of truth. (shrink)

There are some who would question the need to republish papers that have already appeared elsewhere. Walter Pauel once said that scholars should think in terms of books rather than research papers since the latter become lost in the literature. When he told me this year ago I was not entirely convinced. Surely the young scholar must publish papers to secure his academic position. In addition, throughout his career he attends conferences many of which will require the publication of his (...) papers in the resultant conference volumes. By their very nature such papers often discuss topics in greater detail than that scholar's subsequent books. In this case also the papers tend to become "lost" even when there exit extensive guides to the literature such as the Critical Bibliography published annually in Isis for historians of science. Many of my own papers over the past forty-five years have indeed appeared in such conference volumes as in journals. (shrink)

In A Theory of Justice, John Rawls presents a method of determining how a just society would allocate its "primary goods"-that is, those things any rational person would desire, such as opportunities, liberties, rights, wealth, and the bases of self-respect. Rawls' method of adopting the "original position" is supposed to yield a "fair" way of distributing such goods. A just society would also have the need (unmet in the above work) to ascertain how the victims of injustice ought to be (...) compensated, since history strongly suggests that social contracts are likely to be violated. This paper sets forth the remedial measures that would be selected using Rawls' method. I contend that only two of the three most widely used "affirmative action" policies would be selected from the original position. I also sketch another compensatory policy that would pass Rawls' fairness test. (shrink)

It is commonly thought that exploitation is unjust; some think it is part of the very meaning of the word ‘exploitation’ that it is unjust. Those who think this will suppose that the just society has to be one in which people do not exploit one another, at least on a large scale. I will argue that exploitation is not unjust by definition, and that a society might be fundamentally just while nevertheless being pervasively exploitative. I do think that exploitation (...) is nearly always a bad thing, and wul try to identify the moral belief which makes most of us think it is. But I will argue that its badness does not always consist in its being unjust. (shrink)

The distinctive aim of applied ethics is to provide guidance as to how we ought to act, as individuals and as shapers of social policies. In this essay, I argue that applied ethics as currently practiced is inadequate and ought to be transformed to incorporate what I shall call social moral epistemology. This is a branch of social epistemology, the study of the social practices and institutions that promote the formation, preservation, and transmission of true beliefs. For example, social epistemologists (...) critically evaluate the comparative advantages of adversarial versus inquisitorial criminal proceedings as mechanisms for the discovery of truth. (shrink)

Focused on the material practices of making insect specimens, I explore how shifting concepts of potential are intricately crafted on the lab bench. Different types of time—from personal histories to imagined futures—are created and entangled as butterflies are made into specimens. Transforming a butterfly into a scientific tool does not merely transform the butterfly, I suggest, but also reciprocally folds back to transform the scientist who makes it. Based on ethnographic fieldwork with scientists in the labs and workrooms at the (...) Smithsonian National Museum of Natural History in Washington, DC and the California Academy of Sciences in San Francisco, California, I follow butterflies and moths (Lepidoptera) as they are collected, euthanized, pinned, genetically sampled for rewilding projects, such as reviving a Californian sand dune ecology, and frozen in biobanks for as-yet-unknown future uses. Through a comparative study of practices at these two sites, I examine how a butterfly can contain multiple types of potential: manifesting its inherent potential as it transforms from caterpillar to butterfly, the plasticity of the butterfly body as it is crafted into a scientific specimen, and the potential of that specimen to be used as a site for extracting genomic data. Perceptions of time, salvation, loss, and care emerge as specimens are prepared, sampled, and reimagined as solutions for recreating lost ecologies. (shrink)

Dewey was a pragmatist, and pragmatism is an empiricism. I think Dewey would insist that his empirical orientation in the theory of knowledge is not independent of his democratic orientation in social philosophy. My contribution to the discussions of this volume pursues three questions. One is how Dewey saw the connection between empiricism and democracy. Another is whether there is a comparable empiricism in Chinese tradition. A third is whether ideas of knowledge and ideas of government are really as close (...) as Dewey, American Pragmatism, and indeed Western philosophy as a tradition tend to assume they are. (shrink)

In The Foundations of Bioethics, former senior editor of The Journal of Medicine and Philosophy H. Tristram Engelhardt, Jr. radically reassessed the nature and scope of bioethics, as well as the possibilities for this still-young field that he helped found, in light of the prevailing sociohistorical context, which he argued had been inadequately considered by bioethicists. This issue of The Journal of Medicine and Philosophy provides a snapshot of how bioethics is developing in the wake of Engelhardt’s critique. Topics covered (...) include the relation between rule of law and US healthcare policy, the relation between autonomy and consent, the role of rights in bioethical discourse, the debate between naturalism and normativism in the theory of disease, and the question of when human individuals begin to exist. Although no single theme explicitly unites them, the papers in this issue were produced within and are fruitfully read in terms of what Engelhardt influentially characterized as a morally pluralistic postmodernity subsisting amidst the ruins of tradition. In the conclusion, I introduce a further wrinkle into this Engelhardtian picture—namely, the looming danger of a more general epistemological pluralism effected by new technologies like Deepfakes. (shrink)

Environmental changes can bear upon the environmental virtues, having effects not only on the conditions of their application but also altering the concepts themselves. I argue that impending radical changes in global climate will likely precipitate significant changes in the dominate world culture of consumerism and then consider how these changes could alter the moral landscape, particularly culturally thick conceptions of the environmental virtues. According to Jonathan Lear, as the last principal chief of the Crow Nation, Plenty Coups exhibited the (...) virtue of “radical hope,” a novel form of courage appropriate to a culture in crisis. I explore what radical hope may look like today, arguing how it should broadly affect our environmental character and that a framework for future environmental virtues will involve a diminished place for valuing naturalness as autonomy from human interference. (shrink)

The logics of the modal operators and of the quantifiers show striking analogies. The analogies are so extensive that, when a special class of entities (possible worlds) is postulated, natural and non-arbitrary translation procedures can be defined from the language with the modal operators into a purely quantificational one, under which the necessity and possibility operators translate into universal and existential quantifiers. In view of this I would be willing to classify the modal operators as ‘disguised’ quantifiers, and I think (...) that wholehearted acceptance of modal language should be considered to carry ontological commitment to something like possible worldsConsidered as two languages for describing the same subject matter, modal and purely quantificational languages show interesting differences. The operator variables of the purely quantificational languages give them more power than the modal languages, but at least some of the functions performed by the apparatus of operator variables are also performed, in a more primitive and less versatile way, by actuality operators in modal languages.A final note. Quine has written much on the inter-relations of quantifiers, identity, and the concept of existence. These, he holds, form a tightly knit conceptual system which has been evolved to a high point of perfection, but which might conceivably change yet further.29 He has also dropped hints about the possibility of a simpler, primitive or defective version of the system, in which the quantifiers are not backed up in their accustomed way by the concept of identity. He has dubbed the resulting concept a ‘pre-individuative’ concept of existence, or a concept of ‘entity without identity.’ What would a pre-individuative concept of existence be like? Quine has sometimes suggested that one might be embodied in the use of mass nouns, but the identity concept is used in connection with stuff as well as with things: “is that the same coffee that was in the cup last night?” I would submit that modality provides a better case. In view of the comparative weakness of modal languages, compared to the explicitly quantificational ones Quine takes as canonical, there is surely a sense in which the concept of existence embodied in that disguised existential quantifier, the possibility operator, is a defective one. And as we have seen, one of the differences between modal operators and explicit quantifiers is that modal operators cannot be joined with the identity predicate in the way quantifiers with operator variables can. Surely, then, there is a sense in which ordinary speech, as opposed to the metaphysical theorizing of a Leibniz or a David Lewis, conceives of possible worlds as entities without identity. (shrink)

Two goods are incommensurable just in case neither is better than the other, nor are they equal. Incommensurable goods pose two problems: determining which goods are incommensurable, and deciding how to make choices over those that are. In this dissertation, I develop a theory of value and show how it solves these two problems. An item is good, I argue, insofar as there are reasons to choose it. Accordingly, the comparative value of two goods depends upon the reasons for choosing (...) between them. I then argue that goods are commensurable when practical reason supports certain patterns of choice over them, and that they are incommensurable when it supports certain other patterns. We therefore have reason to think goods are incommensurable when our practical reasons commit us to certain patterns of choice over them. This result solves both problems: practical reason not only tells us when goods are incommensurable, but does so by telling us how to make choices over them. (shrink)