The aim of this meta-analysis was to evaluate the effects of complex training on sprint, jump, and change of direction ability among soccer players. After an electronic search, 10 peer-reviewed articles were considered in the meta-analysis. The athletes included in this meta-analysis were amateur to professional level male soccer players. These studies incorporated CT in soccer players who were compared to a control group. Significant moderate to large improvements were observed in the CT group [sprint: standard mean difference = 0.92–1.91; (...) jump: SMD = 0.96–1.58; COD: SMD = 0.97–1.49] when compared to control groups. Subgroup analysis were also conducted based on age, duration, and competitive level. The beneficial effects of CT were greater in players <18 vs. ≥18 years, after ≥8 vs. <8 weeks and among professional vs. amateur players. In conclusion, regular soccer training programs may be supplemented with CT to improve sprint, jump, and COD performance. A longer duration of CT seems to be optimal in improving the physical abilities of soccer players. Professional players and <18 years players may benefit more from CT program. (shrink)

Introduction to Phenomenology is an outstanding and comprehensive guide to an important but often little-understood movement in European philosophy. Dermot Moran lucidly examines the contributions of phenomenology's nine seminal thinkers: Brentano, Husserl, Heidegger, Gadamer, Arendt, Levinas, Sartre, Merleau-Ponty and Derrida. Written in a clear and engaging style, this volume charts the course of the movement from its origins in Husserl to its transformation by Derrida. It describes the thought of Heidegger and Sartre, phenomenology's most famous thinkers, and introduces and (...) assesses the distinctive use of phenomenology by some of its lesser-known exponents, such as Levinas, Arendt and Gadamer. Throughout, the enormous influence of phenomenology on the course of twentieth-century philosophy is thoroughly explored. Clearly explaining technical terms and avoiding jargon, Introduction to Phenomenology is an indispensable introduction to the history and substance of this vital current in intellectual thought. (shrink)

It seems possible to see a star that no longer exists. Yet it also seems right to say that what no longer exists cannot be seen. We therefore face a puzzle, the traditional answer to which involves abandoning naïve realism in favour of a sense datum view. In this article, however, I offer a novel exploration of the puzzle within a naïve realist framework. As will emerge, the best option for naïve realists is to embrace an eternalist view of time, (...) and claim that in the relevant case, one sees a still existent star‐stage located somewhere in the distant past. (shrink)

In this paper, I argue that what counts as the proper function of a trait is a matter of the de facto perspective that the biological system, itself, possesses on what counts as proper functioning for that trait. Unlike non-perspectival accounts, internal perspectivalism does not succumb to generality problems. But unlike external perspectivalism, internal perspectivalism can provide a fully naturalistic, mind-independent grounding of proper function and natural norms. The attribution of perspectives to biological systems is intended to be neither metaphorical (...) nor anthropomorphic: I do not mean to imply that such systems thereby must possess agency, cognition, intentions, concepts, or mental or psychological states. Instead, such systems provide the grounding for norms of performance when they internally enforce their own standard of (i.e., their own perspective on) what constitutes proper functioning or malfunctioning. By operating with a fixed, determinate level of generality, such systems provide the basis for an account of proper function that is immune to generality problems. (shrink)

Jason Stanley presents a startling and provocative claim about knowledge: that whether or not someone knows a proposition at a given time is in part determined by his or her practical interests, i.e. by how much is at stake for that person at that time. In defending this thesis, Stanley introduces readers to a number of strategies for resolving philosophical paradox, making the book essential not just for specialists in epistemology but for all philosophers interested in philosophical methodology. Since (...) a number of his strategies appeal to linguistic evidence, it will be of great interest to linguists as well. (shrink)

This book is the first systematic treatment of 'responsibilist' or character-based virtue epistemology, an approach to epistemology that focuses on intellectual ...

Incompatibilists believe free will is impossible if determinism is true, and they often claim that this view is supported by ordinary intuitions. We challenge the claim that incompatibilism is intuitive to most laypersons and discuss the significance of this challenge to the free will debate. After explaining why incompatibilists should want their view to accord with pretheoretical intuitions, we suggest that determining whether incompatibilism is in fact intuitive calls for empirical testing. We then present the results of our studies, which (...) put significant pressure on the claim that incompatibilism is intuitive. Finally, we consider and respond to several potential objections to our approach. (shrink)

This paper is concerned with the paradox of decrease. Its aim is to defend the answer to this puzzle that was propounded by its originator, namely, the Stoic philosopher Chrysippus. The main trouble with this answer to the paradox is that it has the seemingly problematic implication that a material thing could perish due merely to extrinsic change. It follows that in order to defend Chrysippus’ answer to the paradox, one has to explain how it could be that Theon is (...) destroyed by the amputation without changing intrinsically. In this paper, I shall answer this challenge by appealing to the broadly Aristotelian idea that at least some of the proper parts of a material substance are ontologically dependent on that substance. I will also appeal to this idea in order to offer a new solution to the structurally similar paradox of increase. In this way, we will end up with a unified solution to two structurally similar paradoxes. (shrink)

In this paper, I recount the history of the International Journal of Philosophical Studies (IJPS), and my role as Founding Editor. The IJPS emerged from the earlier annual Philosophical Studies (Maynooth), founded by Desmond Bastable in 1951 and published regularly until 1988. I took over as Editor from 1989 to 1992 and then began the International Journal of Philosophical Studies.

The reimagined Battlestar Galactica series (2003–2009) and its prequel series Caprica (2009–2010) provoked viewers to consider anew perennial philosophical questions regarding, among others, the nature of personhood and the role of religion in culture and politics. While no single philosophical viewpoint encapsulates the creators’ vision as a whole, the theory of biopolitics, as formulated by Michel Foucault, Giorgio Agamben, and others, is a fruitful lens through which various points of story and character development may be analyzed. Two noteworthy areas of (...) attention are, first, whether a race of intelligent, self-aware beings, who have been artificially created, should be considered “persons” with attendant moral and legal status, and second, whether the purported ontological division between the “biological” and the “artificial” has moral import concerning the degree of control one class of beings may legitimately exercise over another. (shrink)

Shen et al.'s (2024) novel 3 × 3 ethical framework aims to facilitate “study-by-study decisions about returning individual research results (IRRs) from digital phenotyping in psychiatry.” The frame...

What effect does creativity have on individuals, groups and societies, and on the fundamental values on which they base their actions and institutions? What constitutes good and evil, right and wrong, and how does creativity disrupt these beliefs? The Ethics of Creativity brings together an impressive collaboration of thinkers from several countries and disciplines to illuminate the thorny issues that arise when novel ideas and products brought forth by creativity collide with the rules and norms of what we believe to (...) be 'right' or 'good'. This book tackles questions of why most people claim to love creativity yet, in practice, may quash creative intentions, how creative innovations can create new ethical problems, when creativity and ethics tend to coincide and when they tend to conflict, and how both creativity and ethics might be harnessed to support a brighter future for all. (shrink)

With its focus on intellectual virtues and their role in the acquisition and transmission of knowledge and related epistemic goods, virtue epistemology provides a rich set of tools for educational theory and practice. In particular, characteristics under the rubric of "responsibilist" virtue epistemology, like curiosity, open-mindedness, attentiveness, intellectual courage, and intellectual tenacity, can help educators and students define and attain certain worthy but nebulous educational goals like a love of learning, lifelong learning, and critical thinking. This volume is devoted to (...) exploring the intersection between virtue epistemology and education. It assembles leading virtue epistemologists and philosophers of education to address such questions as: Which virtues are most essential to education? How exactly should these virtues be understood? How is the goal of intellectual character growth related to other educational goals, for example, to critical thinking and knowledge-acquisition? What are the "best practices" for achieving this goal? Can growth in intellectual virtues be measured? The chapters are a prime example of "applied epistemology" and promise to be a seminal contribution to an area of research that is rapidly gaining attention within epistemology and beyond. (shrink)

In De interpretatione 9, Aristotle argues against the fatalist view that if statements about future contingent singular events (e.g. ‘There will be a sea battle tomorrow,’ ‘There will not be a sea battle tomorrow’) are already true or false, then the events to which those statements refer will necessarily occur or necessarily not occur. Scholars have generally held that, to refute this argument, Aristotle allows that future contingent statements are exempt from either the principle of bivalence, or the law of (...) excluded middle. This paper offers a new interpretation of Aristotle’s refutation of fatalism. According to this interpretation, each member of a pair of contradictory future contingent statements, in virtue of expressing modal necessity, is simply false. (shrink)

This chapter explicates Husserl’s transcendental idealism as motivated by his critiques of naturalism and objectivism. The chapter proposes a way of resolving the paradox of transcendental subjectivity, namely: how subjectivity can be both for the world and in the world. Husserl’s idealism has a number of commitments: priority of consciousness over being in the correlation between subjectivity and objectivity; all “meaning and being” depend on transcendental subjectivity; transcendental subjectivity is not a “piece of the world” ; transcendental subjectivity belongs to (...) the open network of intersubjectivity that is cultural and historical. (shrink)

In the Theological-Political Treatise, published in 1670, Spinoza asked why people “fight for their servitude as if for salvation.” In doing so, he foregrounded the affective dimension of despotism, putting forward the idea that servitude is not just passively endured but passionately strived for—something people want and will. Three hundred years later, Gilles Deleuze and Félix Guattari repeated this formula in Anti-Oedipus, arguing that it was the central question of political philosophy. They read Spinoza through Wilhelm Reich, stating that the (...) astonishing thing is that “those who are exploited are not continually out on strike.” In doing so they shifted the political question from domination to exploitation. Following Deleuze and Guattari, I argue for an updated version of the question, asking why people fight for exploitation as if it were rebellion. Asking this question involves reexamining the way in which the critique of religion is the antechamber of the critique of political economy in Marx, and is the thread connecting Spinoza to Marx. Finally, I argue that reframing the question in terms of rebellion and exploitation is useful in making sense of contemporary forms of right populism that present themselves as rebellion, but actually deepen the domination of capitalism over our lives. (shrink)

The value problem in epistemology is rooted in a commonsense intuition to the effect that knowledge is more valuable than true belief. Call this the “guiding intuition.” The guiding intuition generates a problem in light of two additional considerations. The first is that knowledge is (roughly) justified or warranted true belief.[1] The second is that on certain popular accounts of justification or warrant (e.g. reliabilism), its value is apparently instrumental to and hence derivative from the value of true belief.[2] But (...) if knowledge is justified true belief and the value of justification is derivative from that of true belief, how is it that knowledge is more valuable than true belief? (shrink)

In this article I wish to re-examine the vexed issue of the possibility of idealism in ancient and medieval philosophy with particular reference to the case of Johannes Scottus Eriugena (c. 800idealisms immaterialism as his standard for idealism, and it is this decision, coupled with his failure to acknowledge the legacy of German idealism, which prevents him from seeing the classical and medieval roots of idealism more broadly understood.

In this paper I discuss Edmund Husserl’s phenomenological account of the constitution of the social world, in relation to some phenomenological contributions to the constitution of sociality found in Husserl’s students and followers, including Heidegger, Gurwitsch, Walther, Otaka, and Schutz. Heidegger is often seen as being the first to highlight explicitly human existence as Mitsein and In-der-Welt-Sein, but it is now clear from the Husserliana publications that, in his private research manuscripts especially during his Freiburg years, Husserl employs many of (...) the terms associated with Heidegger, e.g. Mitwelt, Weltlichkeit, Alltäglichkeit, Zeitlichkeit, and Geschichtlichkeit, and had detailed discussions of various forms of social constitution. It is clear that Husserl and Heidegger were exploring these themes in dialogue with one another, and that Husserl, in fact, has a rich phenomenology of sociality that is worth exploring in its own right. In this paper, I will outline some of the key aspects of Husserl’s contribution. (shrink)

This article argues that Habermas’s formal-pragmatics are better understood as a set of weak-universal dispositions susceptible to erosion over the course of a lifetime, if exposed to continual “disappointing” communicative experiences. Habermas’s rational-reconstructive project to explicate the intuitive rule-consciousness held by competent speakers retains immense theoretical value for analyzing both partisan and mass political discourse, if his emphasis on isolated speech situations is supplemented with a logic of communicative memory better accounting for how disagreement antecedes discourse on the formal-pragmatic register. (...) I argue that Habermas’s concept of the “lifeworld” contains untapped theoretical resources for thinking about the formal-pragmatic consequences of accumulated partisan experiences; namely, how such experiences lead inter-partisan actors to jettison mutual imputations of communicative accountability. I conclude by offering revisions to Habermas’s discourse ethics. Rapport-building intended to alleviate the negative effects of prior accumulated partisan experiences is first necessary if a norm is to enjoy real justification. (shrink)

Epistemic Contextualism: A Defense By BaumannPeterOxford University Press, 2017. x + 266 pp.

This paper contributes to the recent explosion of literature on the epistemological role of emotions and other affective states by defending two claims. First, affective states might do more than position us to receive evidence or function as evidence. Affective states might be thought toappraiseevidence, in the sense that affective states influence what doxastic state is rational for someone given a body of evidence. The second claim is that affective evidentialism, the view that affective states function rationally in this way, (...) is not just possible but plausible and fruitful. We offer two arguments in favor of affective evidentialism. (shrink)

This article offers an alternative reading of the Abbé Sieyès and the modern ‘nation-state’ problématique. I argue that the subject/object that is constituted in the early days of modernity is the incomplete society: an impossible-possibility ideal of congruency of population, authority and space. I suggest reading this ideal of congruency as a fantasy in that it offers a certain ‘fullness to come’, the promise of jouissance that can never be attained and is thus constantly re-envisioned and reinvoked. Drawing on discourse-analytical (...) and psychoanalytical tools I explain the logic of fantasy before analysing Sieyès’ What is the Third Estate?, as I show how he critiques and fragments the old model of the state and how his reading of the nation is fantasmatic, a continuous project towards impossible congruency. (shrink)

This article examines two questions about scientists’ search for knowledge. First, which search strategies generate discoveries effectively? Second, is it advantageous to diversify search strategies? We argue pace Weisberg and Muldoon, “Epistemic Landscapes and the Division of Cognitive Labor”, that, on the first question, a search strategy that deliberately seeks novel research approaches need not be optimal. On the second question, we argue they have not shown epistemic reasons exist for the division of cognitive labor, identifying the errors that led (...) to their conclusions. Furthermore, we generalize the epistemic landscape model, showing that one should be skeptical about the benefits of social learning in epistemically complex environments. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.3 (2003) 422-423 [Access article in PDF] Robin Small, editor. A Hundred Years of Phenomenology: Perspectives on a Philosophical Tradition. Aldershot, UK: Ashgate, 2001. Pp. xxix + 191. Cloth, $79.95.The stated aim of this collection of thirteen essays (mostly new—four are reprints) by philosophers resident in Australia is to offer selective perspectives on the phenomenological tradition, correcting misunderstandings and highlighting aspects overlooked in (...) standard commentaries. Presumably, it also wants to exhibit contemporary Australian writing in the phenomenological tradition, and situate phenomenological claims in terms graspable by analytic philosophers.Robin Small's introduction, taking Husserl's conception of eidetic intuition as fundamental, sketches the rise of phenomenology. The collection is then divided into three parts. Part One ("Approaching the Sources") focuses on the sources of phenomenology (Husserl and Heidegger) and opens with a thoughtful essay by Max Deutscher, reprinted from the Canadian Journal of Philosophy (1980), which is replied to by Maurita Harney. Three further, not particularly distinguished, essays deal with the issues of realism, relativism, [End Page 422] and the relation between Ryle and Husserl. Part Two ("Following the Tradition") deals with new themes arising in Heidegger, Sartre, and Derrida, while Part Three ("Making Connections") explores the relation between phenomenology and other disciplines, chiefly sociology, anthropology, and literature. A final essay by Jocelyn Dunphy Bloomfield examines the relevance of phenomenology in the Australian context.The collection is interesting but uneven. Some of the essays are out of date: Small's essay on Ryle and Husserl originally appeared in 1981 and Purushottama Bilimoria's paper, "Heidegger and the Japanese Connection," first published in the Journal of the British Society for Phenomenology (1991), is in need of updating given the upsurge of interest in Husserl in Asia in recent years. Deutscher's "Husserl's Transcendental Subjectivity" is helpful in that it introduces Husserl's transcendental idealism through unusually prosaic analogies. He suggests that the transcendental attitude can be grasped in familiar experiences such as "keeping silence" during an awkward or embarrassing moment or adopting a detached or removed stance. An actor on stage can express anger without being angry. The transcendental attitude is such a detached spectator attitude; it is the capacity we have to judge and appraise ourselves (8). Moreover, it is in this attitude that we come to recognize our commitments to others. Deutscher resists the temptation to separate radically the ordinary living in the world from the detached contemplation of it. There never can be total but only intermittent detachment from the life-world; nevertheless the transcendental epoché is important in that it allows us the chance to gain self-awareness about our situation, about our "forms of life." While Deutscher does a terrific job demystifying one of Husserl's central and much misunderstood concepts, he is at risk of oversimplifying and worse of psychologizing Husserl's insights.Richard Campbell's essay on Heidegger's conception of truth as aletheia is also particularly noteworthy in that it is a philosophically sophisticated attempt to cut through Heidegger's somewhat inflated jargon and expresses his central intuitions about truth. Campbell goes to some trouble to elucidate and disambiguate what Heidegger is saying. Furthermore, he believes Heidegger is wrong in his interpretation of Plato; Plato is doing precisely the opposite of what Heidegger says he is doing. Deutscher's essay on Sartre, informed by an analytic rigor and sensitivity to ambiguity, gives a very clear account and partial defence of the relations between positional consciousness of the object and non-positional self-consciounsess. He is critical of Sartre's sweeping concept of the "in itself" and points out that in reality there are many diverse "in-itselves" with different real properties. Crittenden, too, has an interesting essay on Sartre's conception of "the look." Sartre understands the other as the one who looks at (and thereby seeks to objectify me) whereas for de Beauvoir, the other (in the particular case: woman) is the looked at and objectified. The article on sociology and phenomenology attempts to show the relation between their methods... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.3 (2003) 422-423 [Access article in PDF] Robin Small, editor. A Hundred Years of Phenomenology: Perspectives on a Philosophical Tradition. Aldershot, UK: Ashgate, 2001. Pp. xxix + 191. Cloth, $79.95.The stated aim of this collection of thirteen essays (mostly new—four are reprints) by philosophers resident in Australia is to offer selective perspectives on the phenomenological tradition, correcting misunderstandings and highlighting aspects overlooked in (...) standard commentaries. Presumably, it also wants to exhibit contemporary Australian writing in the phenomenological tradition, and situate phenomenological claims in terms graspable by analytic philosophers.Robin Small's introduction, taking Husserl's conception of eidetic intuition as fundamental, sketches the rise of phenomenology. The collection is then divided into three parts. Part One ("Approaching the Sources") focuses on the sources of phenomenology (Husserl and Heidegger) and opens with a thoughtful essay by Max Deutscher, reprinted from the Canadian Journal of Philosophy (1980), which is replied to by Maurita Harney. Three further, not particularly distinguished, essays deal with the issues of realism, relativism, [End Page 422] and the relation between Ryle and Husserl. Part Two ("Following the Tradition") deals with new themes arising in Heidegger, Sartre, and Derrida, while Part Three ("Making Connections") explores the relation between phenomenology and other disciplines, chiefly sociology, anthropology, and literature. A final essay by Jocelyn Dunphy Bloomfield examines the relevance of phenomenology in the Australian context.The collection is interesting but uneven. Some of the essays are out of date: Small's essay on Ryle and Husserl originally appeared in 1981 and Purushottama Bilimoria's paper, "Heidegger and the Japanese Connection," first published in the Journal of the British Society for Phenomenology (1991), is in need of updating given the upsurge of interest in Husserl in Asia in recent years. Deutscher's "Husserl's Transcendental Subjectivity" is helpful in that it introduces Husserl's transcendental idealism through unusually prosaic analogies. He suggests that the transcendental attitude can be grasped in familiar experiences such as "keeping silence" during an awkward or embarrassing moment or adopting a detached or removed stance. An actor on stage can express anger without being angry. The transcendental attitude is such a detached spectator attitude; it is the capacity we have to judge and appraise ourselves (8). Moreover, it is in this attitude that we come to recognize our commitments to others. Deutscher resists the temptation to separate radically the ordinary living in the world from the detached contemplation of it. There never can be total but only intermittent detachment from the life-world; nevertheless the transcendental epoché is important in that it allows us the chance to gain self-awareness about our situation, about our "forms of life." While Deutscher does a terrific job demystifying one of Husserl's central and much misunderstood concepts, he is at risk of oversimplifying and worse of psychologizing Husserl's insights.Richard Campbell's essay on Heidegger's conception of truth as aletheia is also particularly noteworthy in that it is a philosophically sophisticated attempt to cut through Heidegger's somewhat inflated jargon and expresses his central intuitions about truth. Campbell goes to some trouble to elucidate and disambiguate what Heidegger is saying. Furthermore, he believes Heidegger is wrong in his interpretation of Plato; Plato is doing precisely the opposite of what Heidegger says he is doing. Deutscher's essay on Sartre, informed by an analytic rigor and sensitivity to ambiguity, gives a very clear account and partial defence of the relations between positional consciousness of the object and non-positional self-consciounsess. He is critical of Sartre's sweeping concept of the "in itself" and points out that in reality there are many diverse "in-itselves" with different real properties. Crittenden, too, has an interesting essay on Sartre's conception of "the look." Sartre understands the other as the one who looks at (and thereby seeks to objectify me) whereas for de Beauvoir, the other (in the particular case: woman) is the looked at and objectified. The article on sociology and phenomenology attempts to show the relation between their methods... (shrink)

__Deep in Thought_ provides an introduction to intellectual virtues—the personal qualities and character strengths of good thinkers and learners—and outlines a pragmatic approach for teachers to reinforce them in the classroom._ With a combination of theoretical expertise and practical experience, philosopher Jason Baehr endorses intellectual virtues as a rich, meaningful way to think about and understand the purpose of education. He makes a persuasive case for prioritizing intellectual virtues in the classroom to facilitate deeper learning, encourage lifelong learning, and (...) enrich teacher practice. Baehr profiles nine key virtues that enable learners to initiate the process of learning, maintain forward momentum, and overcome common obstacles. With engaging anecdotes and concrete examples, he presents a wealth of principles, postures, and practices that educators can employ in promoting essential habits of mind such as curiosity, open-mindedness, and intellectual courage. Baehr illustrates how opportunities to practice these intellectual habits can be integrated into the classroom in ways that align with current teaching practices. In addition, he shows how educators can adapt these practices to accommodate students’ identities, developmental abilities, and interests. This thought-provoking book supports all educators, especially middle and high school teachers, in teaching for intellectual virtues. _Deep in Thought_ is a philosophical and yet practical guide to one of the most important aims of education: helping students become skilled thinkers and learners. (shrink)

Returning to the Greek understanding of art to rethink its capacities, Creation and the Function of Art focuses on the relationship between techné and phusis (nature). Moving away from the theoretical Platonism which dominates contemporary understandings of art, this book instead reinvigorates Aristotelian causation. Beginning with the Greek topos and turning to insights from philosophy, pure mathematics, psychoanalysis and biology, Jason Tuckwell re-problematises techné in functional terms. This book examines the deviations at play within logical forms, the subject, and (...) upon phusis to better situate the role of the function in poiesis (art). In so doing, Tuckwell argues that art concerns a genuinely creative labour that cannot be resolved via an ontological or epistemological problem, but which instead constitutes an encounter with the problematic. As such, techné is shown to be a property of the living, of intelligence coupled to action, that not only enacts poiesis or art, but indicates a broader role for creative deviation in nature. (shrink)

This volume is the first in English to provide a full, systematic investigation into Aristotle's criticisms of earlier Greek theories of the soul from the perspective of his theory of scientific explanation. Some interpreters of the De Anima have seen Aristotle's criticisms of Presocratic, Platonic, and other views about the soul as unfair or dialectical, but Jason W. Carter argues that Aristotle's criticisms are in fact a justified attempt to test the adequacy of earlier theories in terms of the (...) theory of scientific knowledge he advances in the Posterior Analytics. Carter proposes a new interpretation of Aristotle's confrontations with earlier psychology, showing how his reception of other Greek philosophers shaped his own hylomorphic psychology and led him to adopt a novel dualist theory of the soul–body relation. His book will be important for students and scholars of Aristotle, ancient Greek psychology, and the history of the mind–body problem. (shrink)

_The Critical Thinking Book_ covers not only standard topics such as definitions, fallacies, and argument identification, but also other pertinent themes such as consumer choice in a market economy and political choice in a representative democracy. Interesting historical asides are included throughout, as are images, diagrams, and reflective questions. A wealth of exercises is provided, both within the text and on a supplemental website for instructors. The author also offers additional exercises, videos, and other teaching and study materials that can (...) be digitally integrated into Learning Management Systems. (shrink)

After a brief overview of what intellectual virtues are, I offer three arguments for the claim that education should aim at fostering ‘intellectual character virtues’ like curiosity, open-mindedness, intellectual courage, and intellectual honesty. I then go on to discuss several pedagogical and related strategies for achieving this aim.

This is an appreciative examination of Matthias Fritsch’s significant new book, Taking Turns with the Earth: Phenomenology, Deconstruction, and Intergenerational Justice (Stanford, 2018). After analyzing the temporal axis of Fritsch’s intervention into the question of intergenerational justice in the context of the ecological crisis, I extend it to a complementary spatial analysis by following some of the book’s important cues. I develop this in terms of some recent North American Indigenous philosophy, including Winona LaDuke, Glen Sean Coulthard, and Leanne Simpson.

In this paper, I respond to recent attempts by philosophers to deny the existence of something that is both real and significant: reasonable disagreements between epistemic peers. In their arguments against the possibility of such disagreements, skeptical philosophers typically invoke one or more of the following: indifference reasoning , equal weight principles , and uniqueness theses . I take up each of these in turn, finding ample reason to resist them. The arguments for indifference reasoning and equal weight principles tend (...) to overlook the possibility of a certain kind of agnostic credal state which I call deep agnosticism , the possibility of which derails the arguments. The arguments for uniqueness theses tend to invoke a flawed understanding of the evidential support relation. When these problems and misunderstandings are brought into the light and corrected, the threat to reasonable disagreement vanishes. (shrink)

In this provocative book, Jason Brennan challenges our fundamental assumptions about voting, revealing why it is not a duty for most citizens--in fact, he ...

There is a basic methodological difference in the way anarchists and non-anarchists think about politics, often more implicit than explicit. Anarchists see politics and justice as being concerns of social institutions, norms, and relations generally – both inside and outside the state. Much of academic political philosophy talks of politics and justice as if they are definitionally concerns about what states should do, or our relationships with each other through the state. In this chapter, we argue that the anarchists are (...) on the right side of this difference. We call the insight that undergirds the anarchists’ understanding of politics and justice “methodological anarchism.” We seek to exorcise the policy framework in favor of methodological anarchism. Indeed, we believe it should be embraced by all political philosophers, not only the anarchists among their ranks. Political philosophers ought to abstain from the policy framework for two reasons. Firstly, it is analytically impoverished inasmuch as, when followed to its logical conclusion, it is unable to engage with enormous areas of analysis that are relevant to what makes a society just or unjust. Secondly, it instills subtle prejudice against other important approaches to mitigating injustice that are unconcerned with public policy. This also carries the danger of lending ideological support for existing injustices and thereby entrenching them. Accepting our critique of the policy framework and adopting methodological anarchism does not necessarily require the acceptance of any kind of substantive political anarchism. But it does mean thinking a bit more like an anarchist about how to make society more just – thus our characterization of it as “methodological.”. (shrink)

Mitochondrial bioenergetics plays a key role in multiple basic cellular processes, such as energy production, nucleotide biosynthesis, and iron metabolism. It is an essential system for animals' life and death (apoptosis) and it is required for embryo development. This, in conjunction with its being subjected to adaptive processes in multiple species and its gene products being involved in the formation of reproductive barriers in animals, raises the possibility that mitochondrial bioenergetics could be a candidate genetic mechanism of speciation. Here, we (...) discuss genetic and biochemical evidence for the possible involvement of this unique system, encoded by two genomes (the mitochondrial and nuclear genomes), that differ by an order of magnitude in their mutation rates in processes leading to speciation events. (shrink)