Listening closely to the religious pitch in Rousseau's voice, Cladis convincingly shows that Rousseau, when attempting to portray the most characteristic aspects of the public and private, reached for a religious vocabulary. Honoring both love of self and love of that which is larger than the self--these twin poles, with all the tension between them--mark Rousseau's work, vision and challenge--the challenge of 21st-century democracy.
This essay employs Jean-Jacques Rousseau (1712-1778) as a vehicle to explore love in eighteenth-century French moral philosophy and theological ethics. The relation between love of self and love of God was understood variously and produced contrasting models of the relation between the public and the private. Rousseau, perhaps more than any other figure in the eighteenth century, wrestled with the complex, competing traditions of love, and in doing so he probed and articulated the tension between and the harmony of life (...) alone and life together. Using as ideal types a set of historical models of private and public vice and virtue, the author describes Rousseau's three contradictory proposals for dealing with the corruption of social institutions and the human heart and discloses their underlying cohesion. (shrink)
Abstract A condition for a flourishing liberal society, I believe, is a public education similar to that recommended by Durkheim. Its heterogeneous character, embracing critical thought and shared traditions, autonomy and community, human diversity and social unity, provides a powerful support for and challenge to liberal, democratic institutions. Durkheim mingled standard liberal and communitarian values??values supporting individual rights and critical thought, on one hand, and values supporting the common good and tradition on the other. On my reading, Durkheim forged a (...) middle way between liberalism and communitarianism, thereby rescuing us from the forced option that is often erected??defend ?the individual? or protect ?the community?. He championed various authoritative perspectives from society's shared understanding as a means to cultivate, in students, dispositions for social criticism. Tradition and critical thought go hand in hand, in Durkheim's view, because social critics, faced with changing circumstances, draw deeply from their social inheritance as they forge new paths and criticise some old ones. (shrink)
Do mountains exist? The answer to this question is surely: yes. In fact, ‘mountain’ is the example of a kind of geographic feature or thing most commonly cited by English speakers (Mark, et al., 1999; Smith and Mark 2001), and this result may hold across many languages and cultures. But whether they are considered as individuals (tokens) or as kinds (types), mountains do not exist in quite the same unequivocal sense as do such prototypical everyday objects as chairs (...) or people. (shrink)
Do our minds extend beyond our brains? In a series of publications, Mark Rowlands has argued that the correct answer to this question is an affirmative one. According to Rowlands, certain types of operations on bodily and worldly structures should be considered to be proper and literal parts of our cognitive and mental processes. In this article, I present and critically evaluate Rowlands' position.
Sydney Shoemaker’s Causal Theory of Properties is an important starting place for some contemporary metaphysical perspectives concerning the nature of properties. In this paper I discuss the causal and intrinsic criteria that Shoemaker stipulates for the identity of genuine properties and relations, and address George Molnar’s criticism that holding both criteria presents an unbridgeable hypothesis in the Causal Theory of Properties. The causal criterion requires that properties and relations contribute to the causal powers of objects if they are to (...) be deemed genuine rather than ‘mere-Cambridge’. The intrinsic criterion requires that all genuine properties and relations be intrinsic. Molnar’s S-property argument says that these criteria conflict if one considers extrinsic spatiotemporal properties and relations to contribute causally. In this paper I argue that a solution to the contradiction that Molnar identifies involves a denial of discreteness between objects, leading to a Power Holist perspective and a resulting deflationary account of intrinsicality. -/- Keywords: Shoemaker, Molnar, Holism, genuine properties, powers, Causal Theory of Properties . (shrink)
Samuel Langhorne Clemens o Mark Twain es el autor del Diario de Adán y Eva, Un yanki en la corte del rey Arturo, Las aventuras de Tom Sawyer, Las aventuras de Huckleberry Finn y otras. Este escritor norteamericano asumió la práctica literaria como un asunto que va más allá del entretenimiento: escribió para interpelar al lector. Y este detalle salta a la vista con un libro que rara veces es referenciado: Sobre la decadencia del arte de mentir, texto que (...) aborda una enfermedad axiológica en el mundo moderno: los peligros que acarrea seguir al pie de la letra los postulados universales de un Deber y una Verdad abstracta. A continuación se hace un análisis de este problema. (shrink)
According to the thesis of the extended mind (EM) , at least some token cognitive processes extend into the cognizing subject's environment in the sense that they are (partly) composed of manipulative, exploitative, and transformative operations performed by that subject on suitable environmental structures. EM has attracted four ostensibly distinct types of objection. This paper has two goals. First, it argues that these objections all reduce to one basic sort: all the objections can be resolved by the provision of an (...) adequate and properly motivated criterion—or mark—of the cognitive. Second, it provides such a criterion—one made up of four conditions that are sufficient for a process to count as cognitive. (shrink)
[Sydney Shoemaker] A major objection to the view that the relation of persons to human animals is coincidence rather than identity is that on this view the human animal will share the coincident person's physical properties, and so should (contrary to the view) share its mental properties. But while the same physical predicates are true of the person and the human animal, the difference in the persistence conditions of these entities implies that there will be a difference in the (...) properties ascribed by these predicates, with the result that the physical properties that determine the person's mental states will belong to the person and not to the human animal. /// [Galen Strawson] What are the grounds of self-consciousness? I consider 29 proposals and reject 22, including a number of proposals that experience of body (or bodies) is necessary for self-consciousness. A popular strategy in debates of this sort is to argue that one cannot be said to have some concept C (e.g. the concept ONESELF, necessary for self-consciousness) unless one has a need or a use for C given the character of one's experience considered independently of the character that it has given that one possesses C. I suggest that such arguments are invalid. (shrink)
Mark Colyvan (University of Sydney)∗ Stefan Linquist (University of Queensland) William Grey (University of Queensland) Paul E. Griffiths (University of Sydney) Jay Odenbaugh (Lewis and Clark College).
An archive of Mark Sharlow's two blogs, "The Unfinishable Scroll" and "Religion: the Next Version." Covers Sharlow's views on metaphysics, epistemology, mind, science, religion, and politics. Includes topics and ideas not found in his papers.
<span class='Hi'>Mark</span> Balaguer’s project in this book is extremely ambitious; he sets out to defend both platonism and fictionalism about mathematical entities. Moreover, Balaguer argues that at the end of the day, platonism and fictionalism are on an equal footing. Not content to leave the matter there, however, he advances the anti-metaphysical conclusion that there is no fact of the matter about the existence of mathematical objects.1 Despite the ambitious nature of this project, for the most part Balaguer does (...) not shortchange the reader on rigor; all the main theses advanced are argued for at length and with remarkable clarity and cogency. There are, of course, gaps in the account (some of which are described below) but these should not be allowed to overshadow the sig-. (shrink)
Paul Lewis and Walter Gulick summarize and evaluate Mark Micthell’s new book, Michael Polanyi: The Art of Knowing, and Mitchell responds to their comments in this symposium article.
‘It is of the very nature of consciousness to be intentional’ said Jean-Paul Sartre, ‘and a consciousness that ceases to be a consciousness of something would ipso facto cease to exist’.1 Sartre here endorses the central doctrine of Husserl’s phenomenology, itself inspired by a famous idea of Brentano’s: that intentionality, the mind’s ‘direction upon its objects’, is what is distinctive of mental phenomena. Brentano’s originality does not lie in pointing out the existence of intentionality, or in inventing the terminology, which (...) derives from scholastic discussions of concepts or intentiones.2 Rather, his originality consists in his claim that the concept of intentionality marks out the subject matter of psychology: the mental. His view was that intentionality ‘is characteristic exclusively of mental phenomena. No physical phenomenon manifests anything like it’.3 This is Brentano’s thesis that intentionality is the mark of the mental. Despite the centrality of the concept of intentionality in contemporary philosophy of mind, and despite the customary homage paid to Brentano as the one who revived the terminology and placed the concept at the centre of philosophy, Brentano’s thesis is widely rejected by contemporary philosophers of mind. What is more, its rejection is not something which is thought to require substantial philosophical argument. Rather, the falsity of the thesis is taken as a starting-point in many contemporary discussions of intentionality, something so obvious that it only needs to be stated to be recognised as true. Consider, for instance, these remarks from the opening pages of Searle’s Intentionality: Some, not all, mental states and events have Intentionality. Beliefs, fears, hopes and desires are Intentional; but there are forms of nervousness, elation and undirected anxiety that are not Intentional.... My beliefs and desires must always be about something. But my nervousness and undirected anxiety need not in that way be about anything.4 Searle takes this as obvious, so obvious that it is not in need of further argument or elucidation. (shrink)
This paper discusses in broad terms the metaphysical projects of Sydney Shoemaker’s Physical Realization . Specifically, I examine the effectiveness of Shoemaker’s novel “subset” account of realization for defusing the problem of mental causation, and compare the “subset” account with the standard “second-order” account. Finally, I discuss the physicalist status of the metaphysical worldview presented in Shoemaker’s important new contribution to philosophy of mind and metaphysics.
Response to Mark Schroeder’s Slaves of the passions Content Type Journal Article DOI 10.1007/s11098-010-9656-3 Authors Jonathan Dancy, The University of Reading, Reading, UK Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
Recently, it has been a part of the so-called consequentializing project to attempt to construct versions of consequentialism that can support agent-relative moral constraints. Mark Schroeder has argued that such views are bound to fail because they cannot make sense of the agent relative value on which they need to rely. In this paper, I provide a fitting-attitude account of both agent-relative and agent-neutral values that can together be used to consequentialize agent-relative constraints.
This paper interprets and criticizes some of the views presented in Sydney Shoemaker’s book, Physical Realization (Oxford University Press, 2007), on the topic of how mental properties are realized by physical properties, given that, on his view, human persons are not even token-identical with human bodies.
Arguably the most significant development in the recent history of the personal identity debate has been the emergence of the view known as "animalism." This volume brings together original contributions on this topic written by both well-known and emerging philosophers. Contributors: Lynne Rudder Baker, Stephan Blatti, David Hershenov, Jens Johansson, Mark Johnston, Rory Madden, Jeff McMahan & Tim Campbell, Eric Olson, Derek Parfit, Mark Reid, Denis Robinson, David Shoemaker, Sydney Shoemaker, Paul Snowdon.
In Slaves of the Passions, Mark Schroeder provides a systematic, rigorously argued defense of a Humean theory of reasons for action, taking pains to respond to influential objections to the view. While inspired by Hume, Schroeder makes it clear that he aims to develop a Humean theory, not necessarily one that Hume himself embraced, and for this reason little is said about Hume in the book. One respect in which Schroeder takes himself to be departing from Hume is in (...) developing a normative account. On his reading, Hume held that only beliefs could stand in the reason relation (187, n11), whereas Schroeder, like many contemporary Humeans, holds that actions can as well. He sets out to develop a theory of this .. (shrink)
In recent times there have been a number of proposals for a nominalistic philosophy of mathematics. These proposals divide into two quite distinct camps: those who take mathematical propositions to be true, and those who take them to be untrue.2 Both options face substantial difficulties, but let’s focus on the first option. The problem here is in asserting that mathematical propositions such as ‘there exist infinitely many complex roots of the Riemann zeta function’ are true (as this one surely is) (...) and then to go on to deny that there are any complex numbers. To do this just seems inconsistent, or at least “intellectually dishonest” (Putnam, 1971, p. 347). One way to approach this problem is to reinterpret the mathematical claims in question so that they come out true, but do not refer to mathematical objects. So for example, Geoffrey Hellman [1989] interprets mathematical claims to be about possible structures. Such options, since they do not take mathematical claims at face value, must employ a non-uniform semantics and this is thought, by almost everyone, to be a significant price to pay for one’s nominalism. The problem is particularly acute when one considers mixed mathematical and empirical statements such as ‘there exists a planet with mass m and location (x, y, z) and a function G that describes the gravitational potential of the planet at time t’. Here different parts of a single sentence must be treated differently—the talk of planets (and perhaps fields) is treated literally but the mathematical parts are treated non-literally. Apparently the only alternative to reinterpreting mathematical discourse is to follow Hartry Field [1980] and deny the truth of mathematical propositions. But this option is very counterintuitive. (shrink)
In Slaves of the Passions Mark Schroeder puts forward Hypotheticalism, his version of a Humean theory of normative reasons that is capable, so he argues, to avoid many of the difficulties Humeanism is traditionally vulnerable to. In this critical notice, I first outline the main argument of the book, and then proceed to highlight some difficulties and challenges. I argue that these challenges show that Schroeder's improvements on traditional Humeanism – while they do succeed in making the view more (...) immune to some argumentative moves and somewhat more plausible – pushes rather strongly in non-Humean directions. This, together with the remaining failures of Schroeder's Hypotheticalism, should make us more rather than less suspicious of the prospects of Humeanism. (shrink)
Andy Clark once remarked that we make the world smart so we don’t have to be (Clark, 1997). What he meant was that human beings (along with many other animals) alter and transform their environments in order to accomplish certain tasks that would prove difficult (or indeed impossible) without such transformations. This remarkable insight goes a long way towards explaining many aspects of human culture, ranging from linguistic notational systems to how we structure our cities. It also provides the basis (...) for Mark Rowlands’ thought-provoking and insightful book, The New Science of the Mind. (shrink)
The metaphysical importance of the compatibility question: comments on Mark Balaguer’s Free Will as an Open Scientific Problem Content Type Journal Article Pages 1-12 DOI 10.1007/s11098-012-9897-4 Authors Michael McKenna, University of Arizona, Tucson, AZ, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
Mark Schroeder’s Hypotheticalism: agent-neutrality, moral epistemology, and methodology Content Type Journal Article DOI 10.1007/s11098-010-9657-2 Authors Tristram McPherson, Department of Philosophy, University of Minnesota Duluth, 361 A. B. Anderson Hall, 1121 University Drive, Duluth, MN 55812, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
In Morality Without Foundations, Mark Timmons argues that moral judgments (e.g. “cruelty is wrong”) have what he calls “evaluative assertoric content,” and so, are true or false. However, I argue that, even if correct, this argument renders moral truth or falsity mysterious.
Let me tell you what philosophy is about, then about how Sydney does it in its own special way. Does life have a meaning, and if so what is it? What can I be certain of, and how should I act when I am not certain? Why are the established truths of my tribe better than the primitive superstitions of your tribe? Why should I do as I’m told? Those are questions it’s easy to avoid, in the rush to (...) acquire goods and prestige. Even for many of a more serious outlook, they are questions easy to dismiss with excuses like “it’s all a matter of opinion” or “let’s get on with practical matters” or “they’re too hard”. They are questions that may be ignored, but they do not go away. They’re philosophical questions. There’s a right way to approach them – you read the writings of the classical and recent philosophers and consider carefully their arguments back and forth. There are many wrong ways to approach them, such as choosing at random among the ideas your parents or friends or gurus have, or ideas that feel good. Or you can just not bother. Sydney has a certain reputation for superficiality in this regard. A character in David Williamson’s Emerald City says “No-one in Sydney ever wastes time debating the meaning of life — it’s getting yourself a water frontage”, says If you have a Writers Festival or a conference on Happiness in Sydney, you don’t normally expect philosophers to be invited. Caroline Jones’ radio series, ‘The Search for Meaning’. (shrink)
During the past decade, the so-called “hypothesis of cognitive extension,” according to which the material vehicles of some cognitive processes are spatially distributed over the brain and the extracranial parts of the body and the world, has received lots of attention, both favourable and unfavourable. The debate has largely focussed on three related issues: (1) the role of parity considerations, (2) the role of functionalism, and (3) the importance of a mark of the cognitive. This paper critically assesses these (...) issues and their interconnections. Section 1 provides a brief introduction. Section 2 argues that some of the most prominent objections against the appeal to parity considerations fail. Section 3 shows that such considerations are nevertheless unsuitable as an argument for cognitive extension. First, the actual argumentative burden is carried by an underlying commitment to functionalism, not by the parity considerations themselves. Second, in the absence of an independently motivated mark of the cognitive, the argument based on parity considerations does not get off the ground, but given such a mark, it is superfluous. Section 4 argues that a similar dilemma arises for the attempt to defend cognitive extension by a general appeal to functionalism. Unless it can be independently settled what it is for a process to be cognitive, functionalism itself will be undermined by the possibility of cognitive extension. Like parity considerations, functionalism is thus either unable to support cognitive extension or superfluous. Hence, nothing short of the specification of an appropriate mark of the cognitive that can be fulfilled not only by intracranial but also by extended processes will do as an argument for cognitive extension. (shrink)
An inadequate grasp of the role of imagination has vitiated understanding of human cognition in western thinking. Extending a project initiated with George Lakoff in _Metaphors we Live By_ (1980), Mark Johnson's book _The Body in the Mind_ (1987) offers the claim that all thinking originates in bodily experience. A range of schemata formed during our early experience manipulating a physical world of surfaces, distances, and forces, lays the foundation of later, more abstract modes of thought. In presenting his (...) argument, Johnson lays special stress on the qualities and dynamics of the image schemata, the (generally unnoticed) metaphoricity of the transformations underlying abstract thought, and the new significance that should be attributed to the imagination, which is the general term Johnson wishes to claim for the mental processes he expounds. In this paper I draw attention to the importance of Johnson's insights for understanding literary response. In particular, I will show how a typical procedure of literary texts involves bringing to awareness image schemata of the kind that Johnson describes. At the same time, several problems in Johnson's account which limit its usefulness will also be examined: an undue reliance upon the spatial properties of schemata; a conflation of dead with live or poetic metaphors; and a neglect of other bodily influences on thought, especially kinaesthetic and affective aspects. These problems, for example, limit the usefulness of Johnson's attempt to build on Kant's theory of imagination. In comparison with Coleridge, who also attempted to build on Kant, Johnson is unable to overcome the formalism of Kant's theory. Coleridge's account of imagination, I will suggest, provides a better foundation for examining the bodily basis of meaning, while remaining compatible with Johnson's intentions and his more valuable insights. (shrink)
“Choose your words wisely,” my mother used to say, “because you never know who’s listening.” Oddly, this is something about which my dear mother and Mark Richard apparently would agree. They both seem to think that the words you use say something about who you are, and if you use bad words, then you are a bad person. About this, I have no doubt that they are right - those who use slurs, at least in the context of many (...) assertive utterances, are surely racists, anti-Semites or whatever. But MR in his paper points out that matters go further than this, for our conversational interactions with slur words can show us to be of such dubious moral status even if we don’t utter them; just our normal practices of accepting the utterances of others would be sufficient for this result. But something is surely amiss here; no doubt we can know the meaning of slur-words, and so comprehend the utterances of others, without impugning our moral stature in any way. (shrink)
Frank Jackson and Robert Pargetter (1987)2 have argued for a version of reductive physicalism about color which they claim can accommodate the basic intuitions that have led others to embrace dispositionalism or subjectivism about color. Jackson (1996) has further developed the view and provided responses to some objections to its original statement. While Jackson and Pargetter do not have much company in endorsing their specific form of color physicalism, elements of their view have shown up in other realist accounts, including (...) the relativized account of color offered by John Spackman (2002), the disjunctivism of color properties endorsed by Peter Ross (2000), and the subjectivist strain present in Sydney Shoemaker’s (1994) discussion of color.3 Additionally, Mark Johnston (1992) has used Jackson and Pargetter’s view as a principal target in his arguments against color physicalism. (shrink)
artificial life, each of which is a grand challenge requiring a major advance on a fundamental issue for its solution. Each problem is briefly explained, and, where deemed helpful, some promising paths to its solution are indicated.
In addition to the standard ellipsis process known as VP-ellipsis, another ellipsis process, known as pseudo-gapping, was first brought to the fore-front in the 1970’s by Sag (1976) and N. Levin (1986). This process elides subparts of a VP, as in (1): (1) Although I don’t like steak, I do___pizza. Developing ideas of K.S. Jayaseelan (Jayaseelan (1990)), Howard Lasnik has developed an analysis in which pseudo-gapping, which, in some instances, looks as though it is simply deleting a verb, is in (...) fact deletion of a verb phrase, so that pseudo-gapping is really a probe into the structure of the verb phrase. I will examine pseudo-gapping in detail, and will show that it truly is a gold mine of insight into a number of fundamental issues in syntax. More concretely, I will demonstrate that a careful, detailed analysis of this process will bear on the derivational level at which Principle A of the binding theory applies, as well as the amount of explicit encoding within syntactic representations of informational structure, particularly focus. The paper will also re-assess Lasnik’s conclusion that pseudo-gapping provides evidence for Larson’s (1988) V-raising to a higher empty V position, a case of head movement, and will show that the movement involved is actually a case of remnant movement, or XP-movement. (shrink)
In this article the author maintains that complexity theory relies on reductionist assumptions, showing itself not to be completely convincing in dealing with the issue of novelty. First, an outline of Mark C. Taylor's The Moment of Complexity is presented as an exemplary case, particularly for his attempt to import complexity theory into the social sciences. Then, the connection between complexity theory and evolutionism is considered, arguing that this connection prevents complexity theory from giving a convincing account of the (...) emergence of novelty. A provisional conclusion is offered by arguing that novelty should be conceived as arising from a "widening" of reduction at the individual level. (shrink)
Griffiths (2001) make a number of comments about James Mark Baldwin's motivations and character at the time that he was developing what later became known as the "Baldwin effect." Some of these comments I found to be misleading. I attempt to correct the historical record concerning the origins of the "Baldwin effect.".
Abstract The view that mirror self-recognition (MSR) is a definitive demonstration of self-awareness is far from universally accepted, and those who do support the view need a more robust argument than the mere assumption that self-recognition implies a self-concept (e.g. Gallup in Socioecology and Psychology of Primates, Mouton, Hague, 1975 ; Gallup and Suarez in Psychological Perspectives on the Self, vol 3, Erlbaum, Hillsdale, 1986 ). In this paper I offer a new argument in favour of the view that MSR (...) shows self-awareness by examining the nature of the mirror image itself. I argue, using the results of ‘symbol-mindedness’ experiments by Deloache (Trends Cogn Sci 8(2):66–70, 2004) , that where self-recognition exists, the mirror image must be functioning as a symbol from the perspective of the subject and the subject must therefore be ‘symbol-minded’ and hence concept possessing. Further to this, according to the Concept Possession Hypothesis of Self-Consciousness (Savanah in Conscious Cogn 2011 ), concept possession alone is sufficient to demonstrate the existence of self-awareness. Thus MSR as a demonstration of symbol-mindedness implies the existence of self-awareness. I begin by defending the ‘mark test’ protocol as a robust methodology for determining self-recognition. Then follows a critical examination of the extreme views both for and against the interpretation of MSR as an indication of self-awareness: although the non-mentalistic interpretation of MSR is unconvincing, the argument presented by Gallup is also inadequate. I then present the symbol-mindedness argument to fill in the gaps in the Gallup approach. Content Type Journal Article Pages 1-17 DOI 10.1007/s10539-012-9318-2 Authors Stephane Savanah, ARC Centre of Excellence in Cognition and its Disorders (CCD), Macquarie University, Sydney, NSW 2109, Australia Journal Biology and Philosophy Online ISSN 1572-8404 Print ISSN 0169-3867. (shrink)
Mark Dooley has recently argued (principally against Simon Critchley) that the attempt to establish too strong a ‘connection’ between Jacques Derrida and Emmanuel Levinas not only distorts crucial disparities between their respective philosophies, it also contaminates Derrida’s recent work with Levinas’s inherent ‘political naivety’. In short, on Dooley’s reading, Levinas is only of ‘inspirational value’ for Derrida. I am not concerned with defending Critchley’s own reading of the ‘Derrida–Levinas connection’. My objective is rather to demonstrate, first, the way in (...) which Dooley’s argument hinges upon a misreading of Levinas and Derrida, and, second, why Derrida’s recent thinking is in fact fundamentally Levinasian. Key Words: contingency • guilt • Holocaust • hospitality • institutions • nature • suffering • third party • violence. (shrink)
In this introduction to a cluster of three articles on eighteenth-century eth- ics written by Mark Larrimore, John Bowlin, and MarkCladis, the author maintains that although the broad narrative tracing the emergence of a religiously neutral or naturalistic moral language in the eighteenth cen- tury is a familiar one, many central questions concerning this development remain unanswered and require further historical study. Against those who contend that historical study is antecedent to, but not part of, the (...) proper substance of religious ethics, the author argues that historical and normative studies are interdependent, each helping to define the questions central to the other. The introduction concludes with an overview of the three articles and suggests ways in which religious ethicists can, in the future, make a distinctive contribution to the history of ethics. (shrink)
The ideological interface between Muslims and liberal educators undoubtedly is strained in the realm of sex education, and perhaps on no topic more so than homosexuality. Mark Halstead argues that schools should not try to ?undermine the faith? of Muslims, who object to teaching homosexuality as an ?acceptable alternative lifestyle?. In this article, I will argue against his monolithic presentation of Islam. Furthermore, I will argue that because Halstead presents a narrow view of Islam he is neglectful of gay (...) and lesbian Muslims who are particularly vulnerable to the unrepentant hostilities of their own communities, and he limits the options available to sex educators in such a way as to discourage genuine encounters between homosexuals and Muslims. (shrink)
According to a subjectivist view of some concept, C, there is an a priori implication of subjective responses in C's application or possession conditions. Subjectivists who intend their view to be descriptive of our practice with C will hold that it is possible for there to be true empirical claims which explain such responses in terms of certain things being C. Mark Johnston's "missing-explanation argument" employs a substitution principle with a view to establishing that these strands of subjectivism are (...) inconsistent. I suggest that Johnston's substitution principle survives an attempt by Alex Miller to show that it is unreliable, but that it is prey to a counterexample which cannot be explained away by the proponent of the missing-explanation argument. I conclude that the missing-explanation argument poses no threat to subjectivism. (shrink)
Mark Jordan’s recent book, Rewritten Theology, challenges the way in which the achievement of Thomas Aquinas has been both received and reformulated,often in order to serve particular theological and philosophical ends. It helps to unmask the often hidden presuppositions behind efforts to “police” Thomism, efforts which frequently require a revision and a rewriting of the texts of Aquinas themselves. At a time when it appears that there is a repristinization of the Thomistic “synthesis” reminiscent of Garrigou-Lagrange, this book is (...) an auspicious reminder that such “synthesis” often comes at the cost of fidelity to theMaster in whose name it is fashioned. (shrink)
In a recent article in The European Legacy, Mark Cortes Favis argued that the figure of Kierkegaard expressed a tension between two aspects of writing?the Socratic and the Platonic. While Favis is correct to see a duality in Kierkegaard's writing, his article does not fully answer the problem of how we can account for our interpretation of this tension. Given that the duality within Kierkegaard's writing transgresses the boundaries of author and reader, we cannot easily circumscribe any claims on (...) his writing without considering its effect on our reading. Rather, the characteristic duality of his authority manifests itself in a number of ways in the task of identifying the philosophical meaning of his texts. Kierkegaard's relationship to Socrates is thus symptomatic of a number of figural dualities that pervade interpretations of his work. By surveying the ways in which these interpretations draw on the axiom of duality in order to ascribe an authority to Kierkegaard's texts, I suggest Favis's argument that Kierkegaard's writing expresses both Socratic and Platonic aspects should be placed within the wider duality at work in the interpretation of Kierkegaard's work. (shrink)
Abstract This paper critically examines John Mark Mattox's view of the nature of the moral appropriateness of particular response options. By so doing, I aim to engage the wider readership in a debate, which I hope leads to greater clarity and precision of thinking on these topics. After summarizing Mattox's view, I argue first that in order for Mattox's ultimate conclusion to hold in moral terms, he must abandon the argument on the permissibility of nuclear reprisal to re-establish nuclear (...) deterrence and instead anchor this response solely on the moral grounds of retributive justice. Secondly, I argue that the morally superior and politically efficacious counter-nuclear terrorist response is to hunt down the nuclear terrorists and hold them accountable for war crimes in the International Criminal Court. This response is consistent with just war theoretic principles, and it also affirms the moral virtues of honor, dignity, and humane treatment in contexts where they are needed the most ? the holocausts of nuclear terrorist attacks. (shrink)
Perhaps the philosophical thesis most commonly associated with Brentano is that intentionality is the mark of the mental. But in fact Brentano often and centrally uses also what he calls ‘inner perception’ to demarcate the mental. In this paper, I offer a new interpretation of Brentano’s conception of the interrelations between mentality, intentionality, and inner perception. According to this interpretation, Brentano took the concept of mind to be a natural-kind concept, with intentionality constituting the underlying nature of the mental (...) and inner-perceivability serving as the concept’s reference-fixer. (shrink)
Applied mathematics often operates by way of shakily rationalizedexpedients that can neither be understood in a deductive-nomological nor in an anti-realist setting.Rather do these complexities, so a recent paper of Mark Wilson argues, indicate some element in ourmathematical descriptions that is alien to the physical world. In this vein the mathematical opportunistopenly seeks or engineers appropriate conditions for mathematics to get hold on a given problem.Honest mathematical optimists, instead, try to liberalize mathematical ontology so as to include all physicalsolutions. (...) Following John von Neumann, the present paper argues that the axiomatization of a scientifictheory can be performed in a rather opportunistic fashion, such that optimism and opportunism appear as twomodes of a single strategy whose relative weight is determined by the status of the field to beinvestigated. Wilson's promising approach may thus be reformulated so as to avoid precarious talk about a physicalworld that is void of mathematical structure. This also makes the appraisal of the axiomatic method inapplied matthematics less dependent upon foundationalist issues. (shrink)
[Przekład] Czy nasze umysły wykraczają poza nasze mózgi? W serii swoich publikacji Mark Rowlands argumentuje za pozytywną odpowiedzią na to pytanie. Zgodnie z Rowlandsem pewne typy działań w cielesnych lub materialnych układach należy rozpatrywać jako właściwe i dosłowne elementy naszych procesów poznawczych czy mentalnych. W niniejszym artykule dokonuję krytycznego omówienia stanowiska Rowlandsa.
In a recent essay appearing in this journal, I argued that, even on the assumption that the fetus is a person from the moment of conception, a Christian can consistently hold that while abortion is always murder, it ought to be legally permitted. On the assumption that the ultimate fate of moral innocents is eternal bliss, abortion, I argued, does not result in thesort of harm that ought to be legally prohibited under certain principles of moral legitimacy. Mark C. (...) Murphy published a response to this essay in which he disputes my argument that abortion does not, under such an assumption, result in harm. In this brief essay, I reply to his criticism. (shrink)
In its dominantly ahistorical character, the Journal of Religious Ethics has much in common with its counterparts among philosophical journals, show- ing as clearly as they do the widespread antihistorical bias of twentieth- century analytical philosophy. Moreover, such historical work as the journal has published has been tied unnecessarily closely to the voluntarist (divine command) paradigm. While drawing attention to the antivoluntarist strand in the history of ethics, the articles by John Bowlin, MarkCladis, and Mark Larrimore, (...) together with the introduction by Jennifer Herdt, demonstrate that the purposes of inquiry in religious ethics are better served by attending to the past than by ignoring it. (shrink)
Although he has written extensively on a broad array of topics, Mark Bevir is most famous for his influential and controversial book The Logic of the History of Ideas (Cambridge University Press, 1999). In a wide-ranging interview, Bevir responds to a number of criticisms and mischaracterizations of the book, clarifies his aims in writing it, and identifies his relationship of his postfoundationalism to both analytical and continental philosophy. Additionally, Bevir articulates a hitherto unexpected ethical dimension to the work, suggesting (...) that it seeks to provide for a philosophy of the human sciences that incorporates those capacities for agency and reasoning that make us fully human and are thus deserving of respect. As such, he connects the book to the broader web of moral and political beliefs that underpin his work as a whole. (shrink)
In The Nature of Consciousness, Mark Rowlands argues that phenomenal properties, which constitute what it is like to have a conscious experience, are “transcendental”: that they are properties by which we are conscious of the nonphenomenal world, but they are not objects of conscious awareness or even linguistic reference. He uses that conclusion to support a mysterian position on the explanatory-gap problem: that it is impossible to understand how phenomenal consciousness arises from physical systems such as the brain.
Machine generated contents note: Introduction Alan Berger; Part I. Naming, Necessity, Identity, and A Priority: 1. Kripke on proper and general names Bernard Linsky; 2. Kripke on vacuous names and names in fiction Nathan Salmon; 3. Kripke on epistemic and modal possibility: two routes to the necessary a posteriori Scott Soames; 4. Possible world semantics and its philosophic foundations Robert Stalnaker; Part II. Formal Semantics, Truth, Philosophy of Math, and Philosophy of Logic: 5. Kripke models for modal logic and intuitionism (...) John Burgess; 6. Kripke's theory of truth John Burgess; 7. Kripke on logicism, Wittgenstein, and de re beliefs about numbers Mark Steiner; 8. Kripke on the incoherency of adopting a logic Alan Berger; Part III. Language and Mind: 9. Kripke's new puzzle about belief and our principles of belief attribution Mark Richard; 10.; A note on Kripke's puzzle about belief Nathan Salmon; 11. Kripke's version of Wittgenstein: some conceptions and misconceptions George Wilson; 12. Kripke on color words and the primary, secondary quality distinction Mario Gomez-Torrente; Part IV. Philosophy of Mind and Philosophical Psychology: 13. Kripke's views on carteisianism and naturalism Sydney Shoemaker; 14. Kripke's critique of functionalism Jeff Buechner. (shrink)
In Decision Theory as Philosophy, Mark Kaplan reissues a number of perennial questions within decision theory and epistemology, particularly regarding the relevance of decision theory to epistemology and the scope of an epistemology informed by a “modest” Bayesian decision theory. Much of Kaplan’s book represents a challenge to what he calls the “Orthodox” Bayesian theory of decision and evidence. His arguments turn positive in the fourth chapter, in which he argues for the “Assertion View” of belief---an attempted reconciliation of (...) the categorical notion of belief (as distinct from disbelief) with that of confidence, which comes in degrees. Theapproach to epistemology manifest in Decision Theory, while commendable in some respects, suffers fundamentally from its methodological commitment to the primacy of preference principles over and above distinctively epistemic principles. But to express this last misgiving is just to doubt whether decision theory has much of its own to contribute to epistemology. (shrink)
Professor Strawson was interviewed on video on location at King's College, London during the Spring of 1992. Professor Strawson discusses his thoughts on a variety of topics on which he has written previously, providing some illuminating insights into how his thoughts has progressed. The text published here is en excerpt from this interview, translated with kind permission of Mr Rudolf V. Fara, the producer, in which prof. Strawson discusses his philosophical views with Martin Davies, Wilde Reader in Mental Philosophy at (...) Oxford University, and Mark Sainsbury, Susan Stebbing Professor of Philosophy at King's College, University of London. (shrink)
Andy Clark once remarked that we make the world smart so we don’t have to be (Clark, 1997). What he meant was that human beings (along with many other animals) alter and transform their environments in order to accomplish certain tasks that would prove difficult (or indeed impossible) without such transformations. This remarkable insight goes a long way towards explaining many aspects of human culture, ranging from linguistic notational systems to how we structure our cities. It also provides the basis (...) for Mark Rowlands’ thought-provoking and insightful book, The New Science of the Mind. (shrink)
Instead of reading Spinoza's account of the imagination in an anthropocentric way, as dependent on the traditional doctrine of human faculties, the author considers it as a consequence of his physics and cosmology. Knowledge by signs, as Spinoza calls imagination, has to be rooted in his theory of marks and images, and concerns all beings (human and non human) that are capable of marking and being marked by other bodies in the infinite semiosis of nature.
Is choice necessary for moral responsibility? And does choice imply alternative possibilities of some significant sort? This paper will relate these questions to the argument initiated by Harry Frankfurt that alternative possibilities are not required for moral responsibility, and to John Martin Fischer and Mark Ravizza's extension of that argument in terms of guidance control in a causally determined world. I argue that attending to Frankfurt's core conceptual distinction between the circumstances that make an action unavoidable and those that (...) bring it about that the action is performed – a distinction emphasised in his recent restatement – provides a new route into an analysis of Frankfurt's argument by showing how it depends on a person's ‘decision to act’ involving the exercise of choice. The implicit reliance of Frankfurt's argument on this notion of choice, however, undermines his claim that the example of the counterfactual intervener strengthens the compatibilist case by providing a counter-example to the principle of alternative possibilities. I also argue that Frankfurt's reliance on the exercise of choice for moral responsibility is also evident in the Fischer/Ravizza argument, and that a close analysis of both arguments shows that such exercise of choice is not available if causal determinism is true. (shrink)
Extended Cognition (EC) hypothesizes that there are parts of the world outside the head serving as cognitive vehicles. One criticism of this controversial view is the problem of “cognitive bloat” which says that EC is too permissive and fails to provide an adequate necessary criterion for cognition. It cannot, for instance, distinguish genuine cognitive vehicles from mere supports (e.g. the Yellow Pages). In response, Andy Clark and Mark Rowlands have independently suggested that genuine cognitive vehicles are distinguished from supports (...) in that the former have been “recruited,” i.e. they are either artifacts, or, products of evolution. I argue against this proposal. There are counter examples to the claim that “Teleological” EC is either necessary or sufficient for cognition. Teleological EC conflates different types of scientific projects, and inherits content externalism’s alienation from historically impartial cognitive science. (shrink)
The idea that there is something that it is like to have a thought is gaining acceptance in the philosophical community and has been argued for recently by several philosophers. Now, within this camp there is a debate about which component of the, say, the belief, is qualitative? Is the qualitative component part of the content of the belief, or part of the mental attitude that we take towards the content? Some argue that the qualitative character is had by the (...) content of the thought; others argue that it belongs to the attitude type itself. I examine the two answers and argue that the quality of thought is best understood as taking a qualitative mental attitude towards some representational content. Each propositional attitude is distinguished by a unique quality and it is having that quality with respect to the content that makes it a belief, fear (etc.) that p. (shrink)
This is a plausible reading of what Clark and Chalmers had in mind at the time, but it is not the radical claim at stake in the extended cognition debate.[1] It is a familiar functionalist view of cognition and the mind that it can be realized in a wide range of distinct material bases. Thus, for many species of functionalism about cognition and the mind, it follows that they can be realized in extracranial substrates.[2] And, in truth, even some non-functionalist (...) views of cognition apparently allow for the possibility that cognition extends into the external world.[3] So, the (logical, conceptual, or nomological) possibility of extended cognition seems to us not the kind of radical view the advocates of this view have often implied. This is not, of course, to assess or pass judgment on the truth of these possibilities; it is only to note that they are not what most agitates people about the hypothesis of extended cognition. Framing the radical extended cognition hypothesis is a more delicate matter than framing the modal extended cognition hypothesis, but something like the following is in the ballpark. The radical extended cognition hypothesis maintains that, in many mundane cases of tool use, human cognitive processes extend into the tools. The principal reason this hypothesis is so delicate is that there remains much room for dispute about what constitutes a “mundane” case of tool use, such as keeping a notebook at hand at all times, versus an exotic case of tool use, such as having a computer memory chip implanted in one’s brain. Clark never in so many words defends the idea that there are actual cases of extended cognition. Rather, his tacit commitment must be inferred from such things as his proposal that the brain is made to use tools, so we should view tools as part of the mind (Cf., Clark, 2005, p. 8ff.). (shrink)
P.F. Strawson’s work on moral responsibility is well-known. However, an important implication of the landmark “Freedom and Resentment” has gone unnoticed. Specifically, a natural development of Strawson’s position is that we should understand being morally responsible as having externalistically construed pragmatic criteria, not individualistically construed psychological ones. This runs counter to the contemporary ways of studying moral responsibility. I show the deficiencies of such contemporary work in relation to Strawson by critically examining the positions of John Martin Fischer and (...) class='Hi'>Mark Ravizza, R. Jay Wallace, and Philip Pettit for problems due to individualistic assumptions. (shrink)
In recent years, much has been written about situated cognition, a movement in cognitive science that appears to have important philosophical implications (Robbins and Aydede 2009). Agents of this situated turn expound a variety of positive views; thus, at least initially, the movement may be best explained in terms of what its practitioners reject. The great majority of situated theorists direct their philosophical ire at a computer-based vision of human thought that came to prominence in the 1960s.
In his book Slaves of the Passions, Mark Schroeder defends a Humean theory of reasons. Humeanism is the view that you have a reason to X only if X-ing promotes at least one of your desires. But Schroeder rejects a natural companion theory of the weight of reasons, which he calls proportionalism. According to it, the weight of a reason is proportionate to the strength of the desire that grounds it and the extent to which the act promotes the (...) object of that desire. In this paper, I aim to do three things: (1) to show why Schroeder’s arguments against proportionalism do not refute it, (2) to identify the real trouble with proportionalism, and (3) to suggest a better way of understanding it (preferentialism). According to this theory, the overal strength of reasons is determined by the agent’s preferences. (shrink)
In nearly forty years’ of work, Simon Blackburn has done more than anyone to expand our imaginations about the aspirations for broadly projectivist/expressivist theorizing in all areas of philosophy. I know that I am far from alone in that his work has often been a source of both inspiration and provocation for my own work. It might be tempting, in a volume of critical essays such as this, to pay tribute to Blackburn’s special talent for destructive polemic, by seeking to (...) take down that by which I’ve been most provoked over the years. But Blackburn’s biting wit has both more wit and more bite than I could hope to emulate. So instead I’ll try to emulate here what I’ve admired the most about Blackburn – the constructive vein of much of his work. (shrink)
The author argued elsewhere that a necessary condition that John Fischer and Mark Ravizza offer for moral responsibility is too strong and that the sufficient conditions they offer are too weak. This article is a critical examination of their reply. Topics discussed include blameworthiness, irresistible desires, moral responsibility, reactive attitudes, and reasons responsiveness.
Recent neuropsychological data indicating that an absence of dreaming follows lesions of frontal subcortical white matter have been interpreted by Solms as supportive of Freud's wish-fulfillment, disguise-censorship dream theory. The purpose of this commentary is to call attention to Solms's commitment to Freud and to challenge and contrast his specific arguments with the simpler and more complete tenets of the activation-synthesis hypothesis. [Hobson et al.; Nielsen; Solms].
I argue that too much attention has been paid to the Baldwin effect. George Gaylord Simpson was probably right when he said that the effect is theoretically possible and may have actually occurred but that this has no major implications for evolutionary theory. The Baldwin effect is not even central to Baldwin’s own account of ‘social heredity’ and biology-culture co-evolution, an account that in important respects resembles the modern ideas of epigenetic inheritance and niche-construction.
Mark Johnston’s book, Saving God (Princeton University Press, 2010) has two main goals, one negative and the other positive: (1) to eliminate the Old gods of the major Western monotheisms (Judaism, Christianity, and Islam) as candidates for the role of “the Highest One”; (2) to introduce the real Highest One, a panentheistic deity worthy of devotion and capable of extending to us the grace needed to transform us from inwardly-turned sinners to practitioners of agape. In this review, we argue (...) that Johnston’s attack on traditional forms of monotheism has less force than his criticism of the “undergraduate atheists” (e.g., Hitchens, Harris, Dawkins); and that his candidate for Highest One is not the greatest possible being, and could not play the role Johnston casts for it. -/- . (shrink)
At last someone has called a spade a spade. To think God is literally a personal being is idolatry. And when you are dead you live on not in any otherworldly place but in the goodness you offer to the world. Sadly—and I really mean this as a condemnation of theologians—this plain-speaking, spade-calling truth teller professionally identifies as a philosopher and is not recognized as a theologian. A sizeable minority of theologians agrees with this brash thinker on God and life (...) after death, of course; not all theologians are supernaturalists. But the widespread commitment among theologians to support ecclesiastical institutions and to nurture the faith of religious believers prevents most professional theologians .. (shrink)
A standard strategy for defending a claim of non-identity is one which invokes Leibniz’s Law. (1) Fa (2) ~Fb (3) (∀x)(∀y)(x=y ⊃ (∀P)(Px ⊃ Py)) (4) a=b ⊃ (Fa ⊃ Fb) (5) a≠b In Kalderon’s view, this basic strategy underlies both Moore’s Open Question Argument (OQA) as well as (a variant formulation of) Frege’s puzzle (FP). In the former case, the argument runs from the fact that some natural property—call it “F-ness”—has, but goodness lacks, the (2nd order) property of its (...) being an open question whether everything that instantiates it is good to the conclusion that goodness and F-ness are distinct. And in the latter case, the argument runs from the fact that that Hesperus has, but Phosphorus lacks, the property of being believed by the ancient astronomers to be visible in the evening sky to the conclusion that Hesperus and Phosphorus are distinct. Kalderon argues that both the OQA and FP fail because in neither case is there good reason to believe that both (1) and (2) are true. The reason we are tempted to believe that they are true is because we mistake de dicto claims for de re claims. In order for FP to go through, the truth of the following de re claims needs to be established: FP1) Hesperus was believed by the ancient astronomers to be visible in the evening sky. (shrink)
