David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Like those famous nations divided by a single tongue, my paper (this volume) and Professor P.M. Churchland's deep and engaging reply offer different spins on a common heritage. The common heritage is, of course, a connectionist vision of the inner neural economy- a vision which depicts that economy in terms of supra-sentential state spaces, vector-to-vector transformations, and the kinds of skillful pattern-recognition routine we share with the bulk of terrestrial intelligent life-forms. That which divides us is, as ever, much harder to isolate and name. Clearly, it has something to do with the role of moral talk and exchange, and something to do with the conception of morality itself (and, correlatively, with the conception of moral progress). Most of this Reply will be devoted to clarifying the nature of the disputed territory. First, though (as a prophylactic against misunderstanding) I shall rehearse some points of agreement concerning moral talk and progress.
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Victor Kumar (2011). In Support of Anti-Intellectualism. Philosophical Studies 152 (1):135-54.
Andrew Ward (2005). Defending Ethical Naturalism: The Roles of Cognitive Science and Pragmatism. Zygon 40 (1):201-220.
Kim Sterelny (2010). Moral Nativism: A Sceptical Response. Mind and Language 25 (3):279-297.
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