Engaging Paul Moser’s Christ-Shaped Philosophy (CSP), this paper argues that listening is a philosophical virtue that is an essential characteristic of the Christ-shaped philosopher by meeting the Divine Love Commands (DLC). The paper first highlights the pertinent parts of Moser’s project that relate to the thesis of the paper – specifically that a defining feature of CSP is characterized by one’s Gethsemane union with Christ. The paper then follows with a discussion on the central role that listening plays in Scripture (...) regarding the life of a child of God, providing a basis upon which to understand listening as meeting the first DLC. Drawing upon the works of thinkers such as Paul Moser, Dru Johnson, and Carol Harrison, among other, the paper engages the role of listening in one’s engagement with others, thus meeting the second DLC. The paper concludes by engaging the art of listening as a philosophical virtue, employing Rebecca Konyndyk DeYoung’s definition of ‘virtue’ and Suzanne Rice’s exploration of listening as a Christ-shaped philosophical virtue. (shrink)

The purpose of this paper is to examine how three very different Chicago economists, Milton Friedman, Frank H. Knight, and John U. Nef, Jr., handled the question of God and religion. The author shows that for each of these three figures, their stance on religion set limits on the effectiveness of their intellectual efforts in the public sphere of their university, the larger academic community, and American society.

Volunteering, or taking part in unpaid work for the benefit of others, can be a powerful positive experience with returns to both individual well-being and community projects. Volunteering is positively associated with mental health in observational studies with community samples but has not been systematically examined as a potential part of treatment interventions with clinical adolescent samples. In this manuscript, we review the empirical evidence base connecting volunteerism to mental health and well-being, outline potential mechanisms based in the theoretical literature (...) from developmental science, and discuss the existing clinical approaches that support community volunteering as a part of treatment. Drawing on this review, we propose that including volunteering as a component of clinical treatment approaches for adolescent depression can be a powerful intervention for adolescents. (shrink)

Community volunteering is an under-utilized, at least under-researched, strategy to supplement existing treatment for affective disorders. We present findings from a feasibility study incorporating community volunteering into clinical treatment for depression and anxiety among adolescents and young adults. This exploratory pilot study had four aims: to investigate recruitment feasibility; to describe participants’ experiences with volunteering; to explore psychosocial assets by which volunteering might decrease depressive and anxiety symptoms; and to document preliminary changes in mental health outcomes before and after the (...) volunteering intervention. Interviews and surveys were employed with participants newly diagnosed with: mild to moderate depression, mild to moderate anxiety, or adjustment disorder. Recruitment was feasible overall, successes and challenges are discussed. Experiences with volunteering were very positive. Qualitative findings revealed perceived positive effects of volunteering on mood and well-being such as helping with social anxiety and being a positive distraction. Qualitative findings revealed several psychosocial assets that improved related to volunteering. On average, participants reported a 19% decrease in depressive symptoms from the pre-survey to the post-survey. Although more research is warranted, the implication of this study for practicing psychologists treating adolescents and young adults for mild to moderate depression and/or anxiety is that they may wish to consider incorporating community volunteer activities into treatment. Volunteering was a desirable activity for interested participants in treatment for affective disorders. (shrink)

The neurophysiological evidence from the Miyashita group's experiments on monkeys as well as cognitive experience common to us all suggests that local neuronal spike rate distributions might persist in the absence of their eliciting stimulus. In Hebb's cell-assembly theory, learning dynamics stabilize such self-maintaining reverberations. Quasi-quantitive modeling of the experimental data on internal representations in association-cortex modules identifies the reverberations (delay spike activity) as the internal code (representation). This leads to cognitive and neurophysiological predictions, many following directly from the language (...) used to describe the activity in the experimental delay period, others from the details of how the model captures the properties of the internal representations. (shrink)

This collection of essays explores the metaphysical thesis that the living world is not made up of substantial particles or things, as has often been assumed, but is rather constituted by processes. The biological domain is organised as an interdependent hierarchy of processes, which are stabilised and actively maintained at different timescales. Even entities that intuitively appear to be paradigms of things, such as organisms, are actually better understood as processes. Unlike previous attempts to articulate processual views of biology, which (...) have tended to use Alfred North Whitehead’s panpsychist metaphysics as a foundation, this book takes a naturalistic approach to metaphysics. It submits that the main motivations for replacing an ontology of substances with one of processes are to be found in the empirical findings of science. Biology provides compelling reasons for thinking that the living realm is fundamentally dynamic, and that the existence of things is always conditional on the existence of processes. The phenomenon of life cries out for theories that prioritise processes over things, and it suggests that the central explanandum of biology is not change but rather stability, or more precisely, stability attained through constant change. This edited volume brings together philosophers of science and metaphysicians interested in exploring the consequences of a processual philosophy of biology. The contributors draw on an extremely wide range of biological case studies, and employ a process perspective to cast new light on a number of traditional philosophical problems, such as identity, persistence, and individuality. (shrink)

Hussain claims that ethical consumers are subject to democratic requirements of morality, whereas ordinary price/quality consumers are exempt from these requirements. In this paper, we demonstrate that Hussain’s position is incoherent, does not follow from the arguments he offers for it, and entails a number of counterintuitive consequences.

A measure of coherence is said to be truth conducive if and only if a higher degree of coherence (as measured) results in a higher likelihood of truth. Recent impossibility results strongly indicate that there are no (non-trivial) probabilistic coherence measures that are truth conducive. Indeed, this holds even if truth conduciveness is understood in a weak ceteris paribus sense (Bovens & Hartmann, 2003, Bayesian epistemology. New York, Oxford: Oxford University Press; Olsson, 2005, Against coherence: Truth probability and justification. Oxford: (...) Oxford University Press). This raises the problem of how coherence could nonetheless be an epistemically important property. Our proposal is that coherence may be linked in a certain way to reliability. We define a measure of coherence to be reliability conducive if and only if a higher degree of coherence (as measured) results in a higher probability that the information sources are reliable. Restricting ourselves to the most basic case, we investigate which coherence measures in the literature are reliability conducive. It turns out that, while a number of measures fail to be reliability conducive, except possibly in a trivial and uninteresting sense, Shogenji’s measure and several measures generated by Douven and Meijs’s recipe are notable exceptions to this rule. (shrink)

Public discussions of political and social issues are often characterized by deep and persistent polarization. In social psychology, it’s standard to treat belief polarization as the product of epistemic irrationality. In contrast, we argue that the persistent disagreement that grounds political and social polarization can be produced by epistemically rational agents, when those agents have limited cognitive resources. Using an agent-based model of group deliberation, we show that groups of deliberating agents using coherence-based strategies for managing their limited resources tend (...) to polarize into different subgroups. We argue that using that strategy is epistemically rational for limited agents. So even though group polarization looks like it must be the product of human irrationality, polarization can be the result of fully rational deliberation with natural human limitations. (shrink)

It has become customary to conceptualize the living cell as an intricate piece of machinery, different to a man-made machine only in terms of its superior complexity. This familiar understanding grounds the conviction that a cell's organization can be explained reductionistically, as well as the idea that its molecular pathways can be construed as deterministic circuits. The machine conception of the cell owes a great deal of its success to the methods traditionally used in molecular biology. However, the recent introduction (...) of novel experimental techniques capable of tracking individual molecules within cells in real time is leading to the rapid accumulation of data that are inconsistent with an engineering view of the cell. This paper examines four major domains of current research in which the challenges to the machine conception of the cell are particularly pronounced: cellular architecture, protein complexes, intracellular transport, and cellular behaviour. It argues that a new theoretical understanding of the cell is emerging from the study of these phenomena which emphasizes the dynamic, self-organizing nature of its constitution, the fluidity and plasticity of its components, and the stochasticity and non-linearity of its underlying processes. (shrink)

The concept of mechanism in biology has three distinct meanings. It may refer to a philosophical thesis about the nature of life and biology (‘mechanicism’), to the internal workings of a machine-like structure (‘machine mechanism’), or to the causal explanation of a particular phenomenon (‘causal mechanism’). In this paper I trace the conceptual evolution of ‘mechanism’ in the history of biology, and I examine how the three meanings of this term have come to be featured in the philosophy of biology, (...) situating the new ‘mechanismic program’ in this context. I argue that the leading advocates of the mechanismic program (i.e., Craver, Darden, Bechtel, etc.) inadvertently conflate the different senses of ‘mechanism’. Specifically, they all inappropriately endow causal mechanisms with the ontic status of machine mechanisms, and this invariably results in problematic accounts of the role played by mechanism-talk in scientific practice. I suggest that for effective analyses of the concept of mechanism, causal mechanisms need to be distinguished from machine mechanisms, and the new mechanismic program in the philosophy of biology needs to be demarcated from the traditional concerns of mechanistic biology. (shrink)

Popular discussions of faith often assume that having faith is a form of believing on insufficient evidence and that having faith is therefore in some way rationally defective. Here I offer a characterization of action-centered faith and show that action-centered faith can be both epistemically and practically rational even under a wide variety of subpar evidential circumstances.

Philosophy of biology is often said to have emerged in the last third of the twentieth century. Prior to this time, it has been alleged that the only authors who engaged philosophically with the life sciences were either logical empiricists who sought to impose the explanatory ideals of the physical sciences onto biology, or vitalists who invoked mystical agencies in an attempt to ward off the threat of physicochemical reduction. These schools paid little attention to actual biological science, and as (...) a result philosophy of biology languished in a state of futility for much of the twentieth century. The situation, we are told, only began to change in the late 1960s and early 1970s, when a new generation of researchers began to focus on problems internal to biology, leading to the consolidation of the discipline. In this paper we challenge this widely accepted narrative of the history of philosophy of biology. We do so by arguing that the most important tradition within early twentieth-century philosophy of biology was neither logical empiricism nor vitalism, but the organicist movement that flourished between the First and Second World Wars. We show that the organicist corpus is thematically and methodologically continuous with the contemporary literature in order to discredit the view that early work in the philosophy of biology was unproductive, and we emphasize the desirability of integrating the historical and contemporary conversations into a single, unified discourse. (shrink)

One challenge to the rationality of religious commitment has it that faith is unreasonable because it involves believing on insufficient evidence. However, this challenge and influential attempts to reply depend on assumptions about what it is to have faith that are open to question. I distinguish between three conceptions of faith each of which can claim some plausible grounding in the Judaeo-Christian tradition. Questions about the rationality or justification of religious commitment and the extent of compatibility with doubt look different (...) on accounts of faith in which trust or hope, rather than belief, are the primary basis for the commitments. On such accounts, while the person of faith has a stake in the truth of the content, practical as well as epistemic considerations can legitimately figure in normative appraisals. Trust and hope can be appropriate in situations of recognized risk, need not involve self-deception, and are compatible with the idea that one's purely epistemic opinions should be responsive only to evidence.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.Authentic faith and acknowledged risk: dissolving the problem of faith and reasonVolume 49, Issue 1DANIEL J. MCKAUGHAN DOI: https://doi.org/10.1017/S0034412512000200Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. Authentic faith and acknowledged risk: dissolving the problem of faith and reasonVolume 49, Issue 1DANIEL J. MCKAUGHAN DOI: https://doi.org/10.1017/S0034412512000200Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. Authentic faith and acknowledged risk: dissolving the problem of faith and reasonVolume 49, Issue 1DANIEL J. MCKAUGHAN DOI: https://doi.org/10.1017/S0034412512000200Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

The controversy over the old ideal of “value-free science” has cooled significantly over the past decade. Many philosophers of science now agree that even ethical and political values may play a substantial role in all aspects of scientific inquiry. Consequently, in the last few years, work in science and values has become more specific: Which values may influence science, and in which ways? Or, how do we distinguish illegitimate from illegitimate kinds of influence? In this paper, I argue that this (...) problem requires philosophers of science to take a new direction. I present two case studies in the influence of values on scientific inquiry: feminist values in archaeology and commercial values in pharmaceutical research. I offer a preliminary assessment of these cases, that the influence of values was legitimate in the feminist case, but not in the pharmaceutical case. I then turn to three major approaches to distinguish legitimate from illegitimate influences of values, including the distinction between epistemic and non-epistemic values and Heather Douglas’ distinction between direct and indirect roles for values. I argue that none of these three approaches gives an adequate analysis of the two cases. In the concluding section, I briefly sketch my own approach, which draws more heavily on ethics than the others, and is more promising as a solution to the current problem. This is the new direction in which I think science and values should move. (shrink)

Although it may seem like a truism to assert that biology is the science that studies organisms, during the second half of the twentieth century the organism category disappeared from biological theory. Over the past decade, however, biology has begun to witness the return of the organism as a fundamental explanatory concept. There are three major causes: (a) the realization that the Modern Synthesis does not provide a fully satisfactory understanding of evolution; (b) the growing awareness of the limits of (...) reductionism in molecular biology; and (c) the renewed interest in the nature of life as a genuine scientific problem. This essay examines these recent developments and considers the new epistemological roles being played by the organism in each of them. It also reflects on what the present resurgence of the organism means for the philosophy of biology. (shrink)

This chapter draws on insights from non-equilibrium thermodynamics to demonstrate the ontological inadequacy of the machine conception of the organism. The thermodynamic character of living systems underlies the importance of metabolism and calls for the adoption of a processual view, exemplified by the Heraclitean metaphor of the stream of life. This alternative conception is explored in its various historical formulations and the extent to which it captures the nature of living systems is examined. Following this, the chapter considers the metaphysical (...) implications of reconceptualizing the organism from complex machine to flowing stream. What do we learn when we reject the mechanical and embrace the processual? Three key lessons for biological ontology are identified. The first is that activity is a necessary condition for existence. The second is that persistence is grounded in the continuous self-maintenance of form. And the third is that order does not entail design. (shrink)

The question of whether chimpanzees, like humans, reason about unobservable mental states remains highly controversial. On one account, chimpanzees are seen as possessing a psychological system for social cognition that represents and reasons about behaviors alone. A competing account allows that the chimpanzee's social cognition system additionally construes the behaviors it represents in terms of mental states. Because the range of behaviors that each of the two systems can generate is not currently known, and because the latter system depends upon (...) the former, determining the presence of this latter system in chimpanzees is a far more difficult task than has been assumed. We call for recognition of this problem, and a shift from experimental paradigms that cannot resolve this question, to ones that might allow researchers to intelligently determine when it is necessary to postulate the presence of a system which reasons about both behavior and mental states. (shrink)

The machine conception of the organism (MCO) is one of the most pervasive notions in modern biology. However, it has not yet received much attention by philosophers of biology. The MCO has its origins in Cartesian natural philosophy, and it is based on the metaphorical redescription of the organism as a machine. In this paper I argue that although organisms and machines resemble each other in some basic respects, they are actually very different kinds of systems. I submit that the (...) most significant difference between organisms and machines is that the former are intrinsically purposive whereas the latter are extrinsically purposive. Using this distinction as a starting point, I discuss a wide range of dissimilarities between organisms and machines that collectively lay bare the inadequacy of the MCO as a general theory of living systems. To account for the MCO’s prevalence in biology, I distinguish between its theoretical, heuristic, and rhetorical functions. I explain why the MCO is valuable when it is employed heuristically but not theoretically, and finally I illustrate the serious problems that arise from the rhetorical appeal to the MCO. (shrink)

There was a time when Greco-Roman culture recognized faith as an indispensable social good. More recently, however, the value of faith has been called into question, particularly in connection with religious commitment. What, if anything, is valuable about faith—in the context of ordinary human relations or as a distinctive stance people might take in relation to God? I approach this question by examining the role that faith talk played both in ancient Jewish and Christian communities and in the larger Greco-Roman (...) culture in which Christian faith talk evolved. I locate the value of faith and faithfulness in the context of relationships involving trust and loyalty and argue that what is most distinctively valuable about faith is the function it plays in sustaining relationships through various kinds of challenges, including through evidentially unfavorable circumstances and significant periods of doubt. In light of this discussion, I set out a view of relational faith and, taking Mother Teresa as an exemplar, argue for two further conclusions. First, faith can play the valuable role that it plays in sustaining relationships even without belief of the salient propositions. Second, in at least some circumstances, in order for faith to play this valuable role in a way that does not require epistemic opinions that fail to fit one’s evidence, it is important that faith does not require such belief. (shrink)

Geared to preparing students to make the transition from solving problems to proving theorems, this text teachs them the techniques needed to read and write proofs. The book begins with the basic concepts of logic and set theory, to familiarize students with the language of mathematics and how it is interpreted. These concepts are used as the basis for a step-by-step breakdown of the most important techniques used in constructing proofs. To help students construct their own proofs, this new edition (...) contains over 200 new exercises, selected solutions, and an introduction to Proof Designer software. No background beyond standard high school mathematics is assumed. Previous Edition Hb (1994) 0-521-44116-1 Previous Edition Pb (1994) 0-521-44663-5. (shrink)

Epistemic consequentialists think that epistemic norms are about believing the truth and avoiding error. Recently, a number of authors have rejected epistemic consequentialism on the basis that it incorrectly sanctions tradeoffs of epistemic goodness. Here, I argue that epistemic consequentialists should borrow two lessons from ethical consequentialists to respond to these worries. Epistemic consequentialists should construe their view as an account of right belief, which they distinguish from other notions like rational and justified belief. Epistemic consequentialists should also make their (...) view ‘sophisticated,’ in the sense of Railton. Epistemic consequentialism, I conclude, is best construed as sharing much of its structure with prominent act-consequentialist views in ethics. Epistemic consequentialism has an advantage over its ethical counterpart though: the key claim of the view is practically universally accepted, which gives us an additional reason to think it’s true. (shrink)

This article critically examines one of the most prevalent metaphors in modern biology, namely the machine conception of the organism (MCO). Although the fundamental differences between organisms and machines make the MCO an inadequate metaphor for conceptualizing living systems, many biologists and philosophers continue to draw upon the MCO or tacitly accept it as the standard model of the organism. This paper analyses the specific difficulties that arise when the MCO is invoked in the study of development and evolution. In (...) developmental biology the MCO underlies a logically incoherent model of ontogeny, the genetic program, which serves to legitimate three problematic theses about development: genetic animism, neo-preformationism, and developmental computability. In evolutionary biology the MCO is responsible for grounding unwarranted theoretical appeals to the concept of design as well as to the interpretation of natural selection as an engineer, which promote a distorted understanding of the process and products of evolutionary change. Overall, it is argued that, despite its heuristic value, the MCO today is impeding rather than enabling further progress in our comprehension of living systems. (shrink)