Online research in philosophy

This paper criticizes the widespread view whereby a second-order judgment of the form ‘I believe that p ’ qualifies as self-knowledge only if the embedded content, p , is of the same type as the content of the intentional state reflected upon and the self-ascribed attitude, belief, is of the same type as the attitude the subject takes towards p . Rather than requiring identity of contents across levels of cognition self-knowledge requires only that the embedded content of the second-order thought be an entailment of the content of the intentional state reflected upon. And rather than demanding identity of attitudes across levels of cognition self-knowledge demands only that the attitude of the intentional state reflected upon and the attitude the subject self-attributes share certain features such as direction of fit and polarity.

The beautiful is something on which we can fix our attention…. The attitude of looking and waiting is the attitude which corresponds with the beautiful.Attention, taken to its highest degree, is the same thing as prayer.At the end of the Phaedrus, Socrates suggests to his friend Phaedrus that they should offer a prayer to the gods before they returned to the city from the country, where they had gone to discuss the notion of love.1 To which suggestion Phaedrus replies: "By all means." Socrates then proceeds to offer a prayer of inner beauty and of inner wholeness, asking: "Beloved Pan … give me beauty in the inward soul; and may the outward and the inward man be at one…. Anything more? The prayer, I think, is ..

This study reports findings of gender differences in tax attitude changes influenced by better tax knowledge. Male students are more exposed to tax knowledge in a way that makes them reconsider more easily their attitudes towards their own tax evasion, i.e. tax ethics, than their female peers. Male students get a significantly stricter attitude towards their own tax evasion. On the other hand, female students are more exposed to tax knowledge in a way that makes them reconsider their attitude towards other people's tax evasion than their male peers, i.e. they get a significantly stricter attitude towards others tax evasion. Improved tax knowledge significantly changed both male and female students attitude towards the fairness of the tax system, i.e. they considered the tax system to be more fair. Implications for ethical behaviour of taxpayers are highlighted.

Knowledge of your own propositional attitudes requires at least two things. You need to know the content of the relevant mental state, and you need to know what attitude you take towards that content. If it is possible to mistake a wish for a belief, this is a mistake about the attitude, not the content. One need not believe that we are generally infallible about our mental states to hold that, typically, when I sincerely say..

The paper is sympathetic to the idea that speakers have implicit knowledge of the semantics of sub-sentential elements of language, loosely, of words. Implicit knowledge is knowledge which the subject need not be capable of articulating yet which is a genuine propositional attitude and it is to be contrasted with tacit knowledge which refers to an information-bearing state which, however, is not a genuine propositional attitude. I begin by defending the implicit knowledge conception of speakers' knowledge of the meanings of words from a challenge articulated by Evans and then go on the offensive against positions which attempt to replace the notion of implicit knowledge in semantic theory by that of tacit knowledge.

The paper is sympathetic to the idea that speakers have implicit knowledge of the semantics of sub-sentential elements of language, loosely, of words. Implicit knowledge is knowledge which the subject need not be capable of articulating yet which is a genuine propositional attitude and it is to be contrasted with tacit knowledge which refers to an information-bearing state which, however, is not a genuine propositional attitude. I begin by defending the implicit knowledge conception of speakers' knowledge of the meanings of words from a challenge articulated by Evans and then go on the offensive against positions which attempt to replace the notion of implicit knowledge in semantic theory by that of tacit knowledge.

The thesis that aesthetic testimony cannot provide aesthetic justification or knowledge is widely accepted--even by realists about aesthetic properties and values. This Kantian position is mistaken. Some testimony about beauty and artistic value can provide a degree of aesthetic justification and, perhaps, even knowledge. That is, there are cases in which one can be justified in making an aesthetic judgment purely on the basis of someone else's testimony. But widespread aesthetic unreliability creates a problem for much aesthetic testimony. Hence, most testimony about art does not have much epistemic value. The situation is somewhat different with respect to aesthetic testimony about nature, proofs, and theories.

Recent philosophical and psychological researches show that memory, not only stores information but also process it. It's possible one to have a meta-representational memory despite the propositional content and attitude of the present meta-representation being different from the propositional content and attitude of the thought that the meta-representation is causally derived. So, the question is: if we take for granted that this kind of memory doesn't require content or attitude identity, what is the permissible range of aberration between the original content and the memory content? This paper proposes some conditions to define when a present meta-representation has the status of memory of a past thought, despite the difference of content or attitude. The condition for diachronic content similarity is the same proposed by Sven Bernerker. The attitude condition is a new one: the attitude that S thinks (at t2) himself having taken (at t1) towards p and the attitude that S took at t1 towards p* are sufficiently similar if and only if they are the same or the attitude of the present thought is entailed by the past attitude.

It is sometimes claimed that Husserl's writings provide an inspiration for considering art today. More specifically we ask here whether Husserl's description of aesthetic attitude is rich and original. The comparisons he draws between the aesthetic attitude and the phenomenological attitude always aim to clarify the phenomenological attitude and thus take it for granted that the typical features of the aesthetic attitude are well known. In this way Husserl presupposes and retrieves the teaching of Kant, although in certain working notes he clarifies and intensifies the formal and reflective characteristics of Kant's description of the aesthetic judgment.