The philosophical case for extended cognition is often made with reference to ‘extended-memory cases’ ; though, unfortunately, proponents of the hypothesis of extended cognition as well as their adversaries have failed to appreciate the kinds of epistemological problems extended-memory cases pose for mainstream thinking in the epistemology of memory. It is time to give these problems a closer look. Our plan is as follows: in §1, we argue that an epistemological theory remains compatible with HEC only if its epistemic assessments (...) do not violate what we call ‘the epistemic parity principle’. In §2, we show how the constraint of respecting the epistemic parity principle stands in what appears to be a prima facie intractable tension with mainstream thinking about cases of propositional memory. We then outline and evaluate in §3 several lines of response. (shrink)

A conspicuous oversight in recent debates about the vexed problem of the value of knowledge has been the value of knowledge-how. This would not be surprising if knowledge-how were, as Gilbert Ryle [1945, 1949] famously thought, fundamentally different from knowledge-that. However, reductive intellectualists [e.g. Stanley and Williamson 2001; Brogaard 2008, 2009, 2011; Stanley 2011a, 2011b] maintain that knowledge-how just is a kind of knowledge-that. Accordingly, reductive intellectualists must predict that the value problems facing propositional knowledge will equally apply to knowledge-how. (...) We show, however, that this is not the case. Accordingly, we highlight a value-driven argument for thinking that knowledge-how and knowledge-that come apart. (shrink)

Social and moral issues in business have drawn attention to a gap between theory and practice and fueled the search for a reconciling perspective. Finding and establishing an alternative remains a critical initiative, but a daunting one. In what follows, the assumptions of two prominent contenders are considered before introducing a third in the form of Aristotle’s ancient theory of virtue. Comparative case studies are used to briefly illustrate the practical implications of each paradigm. In the quest for a better (...) sense-making and sense-giving lens, this paper refines and encourages the search by highlighting some of the key features required of a worthy paradigmatic challenge. The author proceeds to identify a particular type of institutional community, and a promising champion, for the practical unification of strategic and normative excellence. (shrink)

The role of competitive funds as a source of funding for academic research has increased in many countries. For the individual researcher, the receipt of a grant can influence both scientific production and career paths. This paper focuses on the importance of the receipt of a research grant for researchers’ academic career paths utilizing a mixed methods approach that combines econometric analysis with in-depth qualitative interviews. The analysis has novel elements both in terms of its subject (impact of funding grants (...) on individuals’ academic career paths) and approach. The results of this study indicate that while research grants have a positive impact on the research performed under the grant itself, there are very important secondary effects on research performance through positive effects on academic career advancement. The probability of obtaining a full professorship for grant recipients is almost double that for rejected applicants, 16 percent compared to 9 percent. The probability for career advancement in general is about 9 percentage points higher for grant recipients. Qualitative interviews support these quantitative results by providing insights into how grants impact research careers, through heightened status, recognition, networking and other factors. (shrink)

The human is supposed to be top animal, but every one of these true stories shows how ridiculous that idea can be... As an RSPCA Inspector based in North Yorkshire in the 1980s, Carter Langdale found himself at the heart of rural life. Part doctor, part vicar, part undertaker - you name it, the locals decided that he was the man to help them and their animals. Each day brought a new, and often absurd, challenge. Whether he was rescuing (...) a cow stuck halfway down a ravine, a tortoise trying to cross the road, or being presented with an injured owl at his door, Carter never knew what was coming next. Evoking James Herriot's classic memoirs as well as My Family and Other Animals, Langdale's stories, some hilarious, some likely to bring a tear to the eye, are told with great humour and sympathy. For animal lovers, this is an absolute treat. (shrink)

Despite the profound potential of MacIntyre’s revolutionary virtue paradigm, management scholars have struggled to make sense of one of the most contentious and insightful philosophers of our time. This conceptual paper attempts to move past the transliteration of MacIntyre in favour of a translation of his contribution in a manner than retains something closer to its full meaning, while helpfully guiding empirical efforts to apply this emerging paradigm to modern organisations. This translation entails a dismissal of MacIntyre’s hypercritical bias in (...) order to accommodate an expansion of his ideas into the language and logic of management theory and practice. Schein’s methodological roadmap for deciphering culture is offered, as is theory-building using comparative case research, as offering two particularly promising directions for future empirical studies that seek to use the theory of virtue in order to reconceptualise and study the modern organisation. (shrink)

Despite the profound potential of MacIntyre’s revolutionary virtue paradigm, management scholars have struggled to make sense of one of the most contentious and insightful philosophers of our time. This conceptual paper attempts to move past the transliteration of MacIntyre in favour of a translation of his contribution in a manner than retains something closer to its full meaning, while helpfully guiding empirical efforts to apply this emerging paradigm to modern organisations. This translation entails a dismissal of MacIntyre’s hypercritical bias in (...) order to accommodate an expansion of his ideas into the language and logic of management theory and practice. Schein’s methodological roadmap for deciphering culture is offered, as is theory-building using comparative case research, as offering two particularly promising directions for future empirical studies that seek to use the theory of virtue in order to reconceptualise and study the modern organisation. (shrink)

Feminized care work occupations have traditionally paid lower wages compared to non–care work occupations when controlling for human capital. However, when men enter feminized occupations, they often experience a “glass escalator,” leading to higher wages and career mobility as compared to their female counterparts. In this study, we examine whether men experience a “wage penalty” for performing care work in today’s economy, or whether the glass escalator helps to mitigate the devaluation of care work occupations. Using data from the Survey (...) of Income and Program Participation for the years 1996-2011, we examine the career patterns of low- and middle-skill men in health care occupations. We found that men in occupations that provide the most hands-on direct care did experience lower earnings compared to men in other occupations after controlling for demographic characteristics. However, men in more technical allied health occupations did not have significantly lower earnings, suggesting that these occupations may be part of the glass escalator for men in the health care sector. Minority men were significantly more likely than white men to be in direct care occupations, but not in frontline allied health occupations. Male direct care workers were less likely to transition to unemployment compared to men in other occupations. (shrink)

In 2015, the Supreme Court of Canada decriminalized euthanasia. Soon after, the College of Physicians and Surgeons of Ontario enacted the Professional Obligations and Human Rights policy and the Medical Assistance in Dying policy. Neither these policies nor the Medical Assistance in Dying Act, the Ontario law permitting euthanasia, contains a conscientious objection clause. Instead, the policies require objecting doctors to provide an effective referral to a doctor who will euthanize the patient. Objecting physicians brought suit against the college. In (...) a recent decision, the Ontario Superior Court of Justice held against the plaintiffs, finding the infringement of the effective referral policy on physicians’ rights to conscience and religious freedom to be appropriate when balanced against a patient’s right to equitable access to health care. Therefore, Catholic physicians in Ontario now must choose to violate either their religious beliefs or their professional obligations. It is imperative that these policies be struck down on appeal, superseded by an amendment, or revised by the college through the addition of a conscience clause. (shrink)

Encounter With Enlightenment: A Study of Japanese Ethics -/- This study attempts to lay out some of the main influences in the development of ethical sensitivities in Japan. Daoism, Shintoism, Confucianism, Buddhism and Zen Buddhism all play a role. There are also individual thinkers who have made significant contributions to the way the Japanese think about ethics: Dogen, Shinran, Rikyu, Nishida Kitaro, Nishitani Keiji, Watsuji Tetsuro and many others. But ethics in Japan is, more often than not, taught through practice: (...) the Way of Tea, the Way of Flower Arranging, the Way of Landscape Gardening all have a central ethical component: they are all pathways to enlightenment and one who is enlightened is likely to view oneself as part of the greater whole. To do unnecessary harm to any part of it is to do harm to oneself. Of course, the background to all of this is the Japanese idea of Nothingness. All things arise out of this indefinite One and thus we all have a common kinship: we are all the product of Nothingness, as are all of the ten-thousand things of existence. We are all one family. Thus, the expanded self, as transformed by enlightenment, identifies with the greater whole, seeks to preserve it, cherishes it, is emotionally enraptured by it and cares about its well-being. One can see here the roots of an environmental ethic. (shrink)

When it comes to evolution, we've all heard about fossils and fruit flies, Darwin and Dawkins. But the idea of evolution is far more profound-and far-reaching. Today, a movement of visionary scientists, philosophers, and spiritual thinkers is forging a new understanding of evolution that honors science, reframes culture, and radically updates spirituality. Carter Phipps calls them Evolutionaries."--Page 4 of cover.

Toleration classically denotes a relation between two agents that is characterised by three components: objection, power, and acceptance overriding the objection. Against recent claims that classical toleration is not applicable in liberal democracies and that toleration must therefore either be understood purely attitudinally or purely politically, we argue that the components of classical toleration are crucial elements of contemporary cases of minority accommodation. The concept of toleration is applicable to, and is an important element of descriptions of such cases, provided (...) that one views them as wholes, rather than as sets of isolated relations. We explain this by showing how certain cases of toleration are multi‐dimensional and how the descriptive concept of toleration might be understood intersectionally. We exemplify this by drawing on case studies of mosque controversies in Germany and Denmark. Finally, we propose that intersectionality is not only relevant to the descriptive concept of toleration but also captures an important aspect of normative theories of toleration. We illustrate this by discussing ideals of respect‐based toleration, which we also apply to the case studies. (shrink)

Recent studies have revealed a drop in the ability of physicians to empathize with their patients. It is argued that empathy training needs to be provided to both medical students and physicians in order to improve patient care. While it may be true that empathy would lead to better patient care, it is important that the right theory of empathy is being encouraged. This paper examines and critiques the prominent explanation of empathy being used in medicine. Focusing on the component (...) of empathy that allows us to understand others, it is argued that this understanding is accomplished through a simulation. However, simulation theory is not the best explanation of empathy for medicine, since it involves a limited perspective in which to understand the patient. In response to the limitations and objections to simulation theory, interaction theory is presented as a promising alternative. This theory explains the physicians understanding of patients from diverse backgrounds as an ability to learn and apply narratives. By explaining how we understand others, without limiting our ability to understand various others, interaction theory is more likely than simulation theory to provide better patient care, and therefore is a better theory of empathy for the medical field. (shrink)

The problem of the relation between the symbol and that which it represents is not only a problem in epistemology, but it has a clear counterpart in formal logic where it may be associated with the theory of types and in empirical sciences, such as psychology, where it is met in a variety of contexts including the dichotomy between learning and instinct or between environment and heredity.Such dualistic distinctions may be shown to be convenient for purposes of decision making within (...) defined contexts and may therefore be meaningful in terms of « practical » problems, but this does not necessarily reflect an underlying dualism in the empirical world.Concepts such as « learning » and « instinct » may be said to have limited operational significance and are thus functions not of our experience as such but of our outlooks upon our experience. (shrink)

Bioethics has begun to see the revaluation of affects in medical practice, but not all of them, and not necessarily in the sense of affects as we know them. Empathy has been accepted as important for good medical practice, but only in a way that strips it of its affectivity and thus prevents other affects, like sympathy, from being accepted. As part of a larger project that aims at revaluing the importance of affectivity in medical practice, the purpose of this (...) paper is to develop a clinical sympathy that can serve as a trainable skill for medical professionals. While everyday sympathy may be problematic as a professional skill for physicians, this does not imply that sympathy should be entirely rejected. As a natural part of our moral psychology, sympathy is an intersubjective affect that aids in our interactions with others and our decision-making abilities. I present here a theory of clinical sympathy as an affective response to patients, in which physicians are both attuned to their affective response and understand how their affects are influencing their beliefs and judgments. In this way, clinical sympathy serves as a trainable skill that can aid physicians in their interactions with their patients. (shrink)

This article critically reflects on the research portfolio by the ecological economist Clive Spash who has helped pinpoint specific and systemic blindspots in a political-economic system that prioritises myopic development trajectories divorced from ecological reality. Drawing on his published work and collaborations it seeks to make sense of the slow, or absent, progress in averting global warming and ecological destruction. Three strands of key concern and influence are identified and discussed with reference to their orientation and explicit expression regarding Ontology, (...) Epistemology and Axiology. Some complementary points about indeterminacy and holism are presented to further strengthen the arguments for a transition towards a social-ecological economic system that puts values and principles back into focus. While Clive Spash's work has made a strong case within the economic community and appealing to ecology professionals, the value-myopia or value-vacuum has to be tackled across all disciplines, politics and society for a meaningful and urgently required transformation in decision making. Hence, the article finishes with some suggestions for the (higher) education system, and highlights the importance of simplicity and sufficiency, as well as strong sustainability-driven citizen and community action as necessary catalysts of change in this social-ecological transformation. (shrink)

ABSTRACTCertain restrictions on public funding for assisted reproductive technology are articulated and defended by recourse to a distinction between medical infertility and social infertility. We propose that underlying the prioritization of medical infertility is a vision of medicine whose proper role is to restore but not to improve upon nature. We go on to mark moral responses that speak of investments many continue to make in nature as properly an object of reverence and gratitude and therein a source of moral (...) guidance. We draw on the work of Ludwig Wittgenstein in arguing for the plausibility of an appeal to nature in opposition to the charge that it must contain a logical fallacy. We also invite consideration of the moral plausibility of some appeal to nature. Finally, we examine what follows in the case of ART. Should medicine respect as natural limits that should not be overcome: the need for a man and a woman in reproduction; menopause; and even declining fertility with age? We must first ask ourselves to what degree we should defer to nature in the conduct of medicine, at least in the particular if not the general case. This will involve also asking ourselves what we think is natural and in what instances and spirit might we defy nature. Divergent opinions and policies concerning who should receive ART treatment and public funding are more easily understood in view of the centrality, complexity and fundamental nature of these questions. (shrink)

This essay argues that the book of Ruth's reopening of Israel's history and national mythology functions in such a way as to redeem, as it were, the plight of the subaltern Moabite—a plight begun with the daughters of Lot in Genesis 19. A parallel is then drawn with the 1619 Project, the recent journalistic project which posits the entire historical sweep of African slavery in North America since 1619 as the defining arc of the United States' founding. As theoretical frames, (...) the essay draws on the work of literary critic Gayatri Chakravorty Spivak (including her concept of “moral love”) and political philosopher Arash Abizadeh. In so doing, the essay illustrates how a “functionalist” approach to biblical ethics that balances the content of the biblical narrative with attention to how the text functions in its broader context can provide guidance for contemporary ethical application. (shrink)

Medical professionals seem to interpret their uses of humor very differently from those outside the medical profession. Nurses and physicians argue that humor is necessary for them to do their jobs well. Many (potential) patients are horrified that they could one day be the butt of their physician’s jokes. The purpose of this paper is to encourage the respectful use of humor in clinical prac-tice, so as to support its importance in medical practice, while simultaneously protecting against its potential abuse. (...) I begin by examining two extremes of supporting or chastising the use of medical humor. I look at these views through the lenses of popular theories of humor to help explain their theoretical bases. In this second section, I explain the emotional aspect of humor as an embodied and embedded transformation of the world. This clarifies the role that humor plays in our daily lives, as well as why the ethical or unethical nature of its use is dependent on context. Third, I address the potential problems in the relationship between humor and clinical sympathy, and how this further affects the relationship between medical professionals and their patients. I conclude by arguing that humor can conflict with clinical sympathy, but this need not be the case. If medical professionals actively engage with clinical sympathy and focus on using humor in a way that is respectful towards their patients, then humor can continue to be a positive force in their lives while still providing the best care for their patients. (shrink)

Empathy has been shown to improve patient care and physician well-being. However, the emotional labor involved in expressing empathy might interfere with experiencing calm, equally important to clinicians’ well-being. This article offers examples of how clinical environments can bolster both empathy and calm and suggests that empathy can be expressed socially, not just individually, to build solidarity and make space for calm.

Ägyptenrezeption im Mumienfilm: The Mummy 1932 und Remakes. By Yvonne Vosmann. Philippika, vol. 96. Wiesbaden: Harrassowitz Verlag, 2016. Pp. 144, illus. €34.

Power and organizational hierarchies are ubiquitous to social institutions that form the foundation of modern society. Power differentials may act to constrain or enhance people’s ability to make good ethical decisions. However, little scholarly work has examined perceptions of this important topic. The present effort seeks to address this issue by interviewing academics about hypothetical ethical problems that involve power differences among those involved. Academics discussed what they would do in these scenarios, often drawing on their own experiences. Using a (...) think-aloud protocol, participants were prompted to discuss their reasoning and thinking behind their ethical decisions. These interview data were content analyzed using a semantic analysis program that identified a number of distinct ways that academics think about power differences and abuses in ethical situations. Implications of these findings are discussed. (shrink)

In this commentary on Michael Slote’s paper “The Many Faces of Empathy,” I assess the ways in which his theory of empathy aligns with simulation theory, as well as the problems that he needs to address because of this. Overall, I present three problems that need to be addressed: How do we know that we have caught the other’s emotion and not merely reacted on our own; What exactly is it about the other’s emotion or attitude that I am mimicking (...) and catching; and Does empathy provide us with objective or subjective ethical knowledge? (shrink)

Introduction: Christian moral action -- Stanley Hauerwas -- Reinhard Hütter -- Common threads -- Thomas Aquinas -- Toward an ecumenical ethic of grace -- Conclusion: A community-centered ecumenical ethic of grace.

Narrative theology views the truths of scripture through an iconographic lens to indicate God's intimate involvement in human life. However, when narrative theology becomes "narrative theological ethics," the transformative power of narrative about God receives more emphasis than the power of God itself. Narrative theology quickly moves toward linguistic idolatry when God's grace is valued merely as an important facet of a powerful narrative rather than as the foundation of Christian moral action.

Memory technologies are cultural artifacts that scaffold, transform, and are interwoven with human biological memory systems. The goal of this article is to provide a systematic and integrative survey of their philosophical dimensions, including their metaphysical, epistemological and ethical dimensions, drawing together debates across the humanities, cognitive sciences, and social sciences. Metaphysical dimensions of memory technologies include their function, the nature of their informational properties, ways of classifying them, and their ontological status. Epistemological dimensions include the truth-conduciveness of external memory, (...) the conditions under which external memory counts as knowledge, and the metacognitive monitoring of external memory processes. And lastly, ethical and normative dimensions include the desirability of the effects memory technologies have on biological memory, their effects on self and culture, and their moral status. Whilst the focus in the article is largely philosophical and conceptual, empirical issues such as the way we interact with memory technologies in various contexts are also discussed. We thus take a naturalistic approach in which philosophical and empirical concepts and approaches are seen as continuous. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nonviolence—A Brief History: The Warsaw Lectures by John Howard YoderCarter AikinNonviolence—A Brief History: The Warsaw Lectures John Howard Yoder Edited By Paul Martens, Matthew Porter, and Myles Werntz Waco, Tex.: Baylor University Press, 2010. 150 pp. $29.95This helpful collection of lectures, delivered during a 1983 Polish Ecumenical Council (PEC) conference in Warsaw, displays John Howard Yoder’s emerging conviction that nonviolent action is not only a faithful response but (...) also an anthropologically natural and effective instrument of social change. Yoder constructively narrates the joining of theological and philosophical clarity about the importance of nonviolence with realizations of its social effectiveness as this connection blossomed in the turmoil of the twentieth century.The introduction nicely situates these lectures in their original social and ecumenical contexts, both of which turn out to be tremendously important. Yoder gave these lectures just weeks before Pope John Paul II met with the PEC for the first time and during the period when the US Catholic Bishop’s letter, “The Challenge of Peace: God’s Promise and Our Response” was being formed. Additionally, in 1983 the vulnerable Polish Communist Party was trying to suppress the rising Solidarity Movement, the country’s first noncommunist trade union. The movement’s protests and strikes had only recently gained media attention [End Page 216] and had, thus far, stopped short of violence. In its setting alone, the collection offers a Yoder rarely seen through his modern interpreters: Yoder is socially relevant in the highest degree, concerned with the effectiveness of non-violence as a means of change, more than willing to incorporate the wisdom of non-Christian masters, and attentive to the response of the entire church catholic. Here Yoder is no more the resident alien than Martin Luther King Jr. was on the steps of the Lincoln Memorial.Yoder begins with a three-lecture equation: Tolstoy + Gandhi = MLK. Tolstoy’s corrective interpretations of the Gospels—emphasizing the personhood of Jesus and “the ‘key’ to the Scripture message: the cure for evil is suffering” (21)—used nonviolence and the suffering of the persecuted as the fabric of moral progress. Gandhi “moves with Tolstoy, but beyond him” (24); he sees the power of truth and suffering as a natural force of good. Martin Luther King Jr. becomes Tolstoy + Gandhi, championing the power of love and non-violence as faithful but also practical and metaphysically natural. Much of the book provides theological, scriptural, socioanthropological, and historical arguments for why this is the case. Yoder’s treatments of the “powers” (chap. 8), just war (chap. 4), and the political nature of Jesus (chap. 7) are all paralleled elsewhere, but their inclusion is important to the modern reader who wishes to trace the logic of Yoder’s present argument and the evolution of his overall thought.In the closing chapters Yoder turns to flourishing nonviolence movements in Roman Catholicism that exhibit a “restoration of original Christianity” (120). He highlights several facets of Catholic nonviolent spirituality including the valuing of the cultivation of virtues (and the people who best exhibit them), the growth of the nonviolence movement among American Catholics, and the emergence of the Catholic Worker movement. In the final two chapters, Yoder brings into conversation a few Western theologians, the “increasingly important” products of American bishops (especially in their argument for the limits of just war thinking in the nuclear age), and two prophetic Latin American theologians: Dom Hélder Câmara and Adolfo Pérez Esquivel. Together this assembled chorus expresses the unique and hope-giving character of modern Catholic theologies of nonviolence: “love, not violence... will have the last word in history” (145).As a collection these lectures represent a part of Yoder’s emerging hope in the natural logic of nonviolence and its potential for effective social change. The fact that these lectures were delivered in such a highly charged setting provides a courageous and pastoral backdrop for what amounts to a rich metaphysics of nonviolence. [End Page 217]Carter AikinHastings CollegeCopyright © 2013 Society of Christian Ethics... (shrink)

Although much evidence indicates that young infants perceive unitary objects by analyzing patterns of motion, infantsÕ abilities to perceive object unity by analyzing Gestalt properties and by integrating distinct views of an object over time are in dispute. To address these controversies, four experiments investigated adultsÕ and infantsÕ perception of the unity of a center-occluded, moving rod with misaligned visible edges. Both alignment information and depth information affected adultsÕ and infantsÕ perception of object unity in similar ways, and infants perceived (...) object unity by integrating information about object features over time. However, infants perceived a moving, misaligned, three-dimensional object as indeterminate in its connectedness, whereas adults perceived it as connected behind the occluder. These findings indicate that the effectiveness of common motion in specifying unified surfaces across an occluder is reduced by misalignment of edges. Alignment information enhances perception of object unity either by serving directly as information for unity or by optimizing the detectability of motion-carried information for unity. In addition, young infants are able to retain information about edge orientation over short intervals in determining connectedness via a process of spatiotemporal integration. Ó 2003 Elsevier Science (USA). All rights reserved. (shrink)

This is a review of Faulkner, Paul, Knowledge on Trust, Oxford: Oxford University Press, 2011, pp.240, US 55.00.

Beyond Subjectivity and Representation extensively explores a connection in the thinking of Nietzsche, Heidegger, and Merleau-Ponty in relation to the interconnections among perception, creation, truth, and value in a way that allows the work of each author to shed light upon the others' ideas. Deborah Carter Mullen develops a non-dualistic notion of truth and value rooted in embodied, earthly existence, and considers them as ongoing happenings of metamorphosis rather than as static ideas. This idea of metamorphosis leads to an (...) understanding of the relationships among self, other, and world as temporal happenings of the flesh. In an intertwining relationship with one another, I and other, I and world, past, present, and future are considered occurrences of the moment that are redefined in each perception and in each expression, as each questions and responds to the other, creating a "mirror-play of flesh." Mullen proposes that reversibility and metamorphosis give rise to an aesthetic sense of truth and values that are not absolute, but truths that happen as they are expressed and values that occur as they are lived. (shrink)

If Savulescu's (2001, 2009) controversial principle of Procreative Beneficence (PB) is correct, then an important implication is that couples should employ genetic tests for non‐disease traits in selecting which child to bring into existence. Both defenders as well as some critics of this normative entailment of PB have typically accepted the comparatively less controversial claim about non‐disease traits: that there are non‐disease traits such that testing and selecting for them would in fact contribute to bringing about the child who is (...) expected to have the best life. We challenge this less controversial claim, not by arguing deductively for its falsity, but by showing that Savulescu's central argument for this presumably less controversial claim fails. Savulescu offers intelligence as the paradigm example of a testable non‐disease trait such that testing and selecting for it would increase the likelihood that the child selected would be the one who is expected to have the best life (or at least as good a life as the others). We provide a series of arguments aimed at demonstrating that Savulescu's argument from intelligence fails. If our arguments are successful, the upshot is not that PB is false, but more modestly, that the burden of proof remains squarely with Savulescu. (shrink)