As we understand them, dispositions are relatively uncontroversial 'predicatory' properties had by objects disposed in certain ways. By contrast, powers are hypothetical 'ontic' properties posited in order to explain dispositional behaviour. Chapter 1 outlines this distinction in more detail. Chapter 2 offers a summary of the issues surrounding analysis of dispositions and various strategies in contemporary literature to address them, including one of our own. Chapter 3 describes some of the important questions facing the metaphysics of powers including why they're (...) worth positing, and how they might metaphysically explain laws of nature and modality. (shrink)

I describe three extant attempts to identify the global external symmetries within a Humean framework with theorems of some or other deductive systematization of the world, respectively, the best system, a meta-best system and a maximally simple system. Each has merits, but also serious flaws. Instead, I propose a view of global external symmetries as consequences of the structure of Humean-consistent world-making relations.

Part–whole causation is the thesis that some causes are part of their effects. PWC has been objected to because of its incompatibility with the criterion that causes not be spatially included within their effects and the criterion that causes and effects are ontologically distinct in some sense. This paper serves to undermine the sufficiency of these ways of objecting to PWC by showing that for each criterion either cause-effect relationships need not satisfy it or part–whole relationships can. A case-study of (...) the collapse of Bridge 9340 is employed to facilitate the discussion. (shrink)

Part–whole causation (PWC) is the thesis that some causes are part of their effects. PWC has been objected to because of its incompatibility with the criterion that causes not be spatially included within their effects and the criterion that causes and effects are ontologically distinct in some sense. This paper serves to undermine the sufficiency of these ways of objecting to PWC by showing that for each criterion either cause-effect relationships need not satisfy it or part–whole relationships can. A case-study (...) of the collapse of Bridge 9340 is employed to facilitate the discussion. (shrink)

Lewis’s original Best Systems Account of laws was not motivated much by pragmatics. But recent commentary on his general approach to laws has taken a ‘pragmatic turn’. This was initiated by Hall’s defence against the charge of ‘ratbag idealism’ which maintained that best systems accounts should be admired rather than criticised for the inherent pragmatism behind their choice of desiderata for what counts as ‘best’. Emboldened by Hall’s pragmatic turn, recent commentators have proposed the addition of pragmatically motivated desiderata to (...) complement or replace the canonical desiderata of strength and simplicity. This, they hope, will allow their revisionary BSAs to respond better to various counterexamples against the original account. While the pragmatic turn itself is well taken, here I problematise these revisionary approaches. First, there are reasonable responses to the counterexamples from within the canonical BSA. Second, while actual laws may satisfy the newly proposed desiderata, there are reasons to think these desiderata cannot be constitutive of laws. By comparison, the canonical desiderata appear to be relevant to explaining why and when the revisionary desiderata will reflect pragmatic features of the laws and better reflect the motives behind practitioners of fundamental physics. (shrink)

Can the desire for efficiently systematised theories in science be explained from within a powers metaphysics? It is plausible that the traditional ‘Powers Theory of Laws’, endorsed by many friends of powers, does not alone provide such an explanation. This has led a number of recent authors to argue that a ‘Powers Best System Account’ of laws would be a preferable alternative. This account borrows a method for determining laws from the Humean and applies it to a reality of powers. (...) Here I claim, to the contrary, that this account is both internally unworkable and, anyway, completely undermotivated when compared with the traditional view. Apart from some brief suggestions for alternative accounts, I’ll conclude that the powers theorist still has their work cut out to explain systematising in science. (shrink)

The ubiquitous schema ‘All Fs are Gs’ dominates much philosophical discussion on laws but rarely is it shown how actual laws mentioned and used in science are supposed to fit it. After consideration of a variety of laws, including those obviously conditional and those superficially not conditional, I argue that we have good reason to support the traditional interpretation of laws as conditionals of some quantified form with a single object variable. I show how this conclusion impacts on the status (...) of ‘system laws’ and the significance of having only one object variable with regard to the relationship between laws and causal relations. (shrink)

I’ll argue that one particular argument of Nāgārjuna’s against causation in the Mūlamadhyamakakārikā deserves careful consideration from the perspective of contemporary western metaphysics. To show why this is the case, I’ll offer an interpretation of the key passages which differs from at least one popular reading. I’ll then aim to show that a whole swathe of metaphysical views about causation are problematic in light of Nāgārjuna’s argument, so interpreted. I’ll conclude, however, that one contemporary view in metaphysics has the means (...) to respond to this argument: Ontic Structural Realism. (shrink)

If one has Humean inclinations, what account should one provide for idealization laws? I introduce the currently most popular Humean approach to laws of nature, the best systems account, along with some basic requirements for how to be Humean. I then show why idealization laws are unlikely to be accommodated within this account of laws. Finally, I offer an alternative approach that takes idealization laws to be meta-laws, placing requirements on the theorems of the best system.

There is an inconsistency between the access we have to our conscious lives and the Humean thesis of causal generalism. This was first drawn attention to by John Hawthorne, whose argument withstands a number of objections. Nevertheless, it has weaknessess. The first premise must be weakened if Humeans are to be compelled to accept it, and consequently, the second premise will have to be stronger to retain validity. I shore up the case against Humeanism by providing revised premises along with (...) new defences of them. I show why this also provides a lesson for non-Humeans about the epistemology of causal relations. (shrink)

I develop a new schema for analysis of dispositions in terms of structural equations. This schema provides the means to respond to a host of problems that have been posed for other proposals, including the problem of masks, alters, mimickers, tricks, conjunctive multi-track dispositions and dispositional degrees. In the development of this new schema, I will employ structural modelling techniques to highlight features of the problem cases, thereby revealing the utility of these techniques to ongoing discussion.

Bird’s Ultimate Argument sought to show that Armstrong’s N relationships involving categorical universals can’t entail nomic regularities. In N’s place Bird offered the non-categorical SR relation. Two kinds of objection have been raised: either Bird’s own alternative metaphysics fails in just the same way as Armstrong’s or the target of Bird’s argument may anyway have a way out of the problem. My aim is to reclaim the victory for Bird. I argue that the responses in defence of Armstong’s N relationships (...) fail to acknowledge that Bird was explicitly concerned with Armstrong’s commitment to a categoricalist view of universals. Moreover, Bird’s alternative account does not suffer the same problem since his metaphysics of properties is essentialist. Nevertheless, Bird’s account does need elaborating on to explainwhySR relationships entail their regularities. I offer Schaffer’s Axiomatic Solution as a candidate for this purpose. (shrink)

Megarian Actualism is the denial of unmanifesting powers. Aristotle called such a view ‘buffoonery’ and dispositionalists have provided compelling reasons for the contrary platitude that powers need not manifest. Even so, drawing on extant treatments of quantitative powers I’ll suggest that many of the powers which feature in quantitative lawlike equations are plausibly interpreted as Megarian. This is because the powers described by such equations are best understood as being directed towards all the values of exhaustive manifestation variables. I’ll discuss (...) the prospects for generalising these Megarian characteristics to powers not typically represented in strict quantitative terms. The result will be a strong basis for a scientifically informed and plausible dispositionalist account: Megarian Variable Actualism. (shrink)

Two tenets are of significant concern to today’s philosophers of science: one continues to be that age-old idea of Scientific Realism, the other is a more contemporary assertion of the Metaphysical Unity to science. Although the motivations for or against them are very different, there seems to be a payoff with the degree to which anyone has so-far been able to accept one given their acceptance of the other. Or at least, that is what a survey of recent debate would (...) seem to suggest. Why is this? I’ll hazard a guess after laying out what exactly the tenets claim and how philosophers have tried to orient themselves between them. (shrink)

This is a computer game based on the life of Arthur Schopenhauer. -/- The main character, Arthur, is a student seeking prohibited knowledge. His friend, Hannah, asks him to retrieve a missing paper that she wrote for a seminar taught by the Rector. The task proves more difficult than expected, with Arthur searching the school for the lost paper and discovering a dark secret about the Rector himself. -/- This is an adventure game. Navigate Arthur around campus, make choices in (...) dialogue, and collect items to solve puzzles. The focus of the gameplay is on advancing the story and learning more about the mystery behind the school. -/- Story-focused: Experience the mystery behind the school, the Rector, and the library's vault. -/- Choose your philosophy: Answer several series of questions about the nature of reality. -/- No combat: Instead, rely on your wits to acquire knowledge through solving light puzzles. -/- Two endings: Decide Arthur's future. (shrink)

Humanity stands at a precipice. -/- Our species could survive for millions of generations — enough time to end disease, poverty, and injustice; to reach new heights of flourishing. But this vast future is at risk. With the advent of nuclear weapons, humanity entered a new age, gaining the power to destroy ourselves, without the wisdom to ensure we won’t. Since then, these dangers have only multiplied, from climate change to engineered pandemics and unaligned artificial intelligence. If we do not (...) act fast to reach a place of safety, it may soon be too late. -/- The Precipice explores the science behind the risks we face. It puts them in the context of the greater story of humanity: showing how ending these risks is among the most pressing moral issues of our time. And it points the way forward, to the actions and strategies we can take today to safeguard humanity’s future. (shrink)

Necessitarian accounts of the laws of nature meet an apparent difficulty: for them, counterlegal conditionals, despite appearing to be substantive, seem to come out as vacuous. I argue that the necessitarian may use the presuppositions of counterlegal discourse to explain this. If the typical presupposition that necessitarianism is false is made explicit in counterlegal utterances, we obtain sentences such as 'If it turns out that the laws of nature are contingent, then if the laws had been otherwise, then such and (...) such would have been the case', which are non-vacuous and very often true. This goes a long way towards resolving the difficulty for necessitarianism. (shrink)

We think we know what healers do: they build on patients' irrational beliefs and treat them in a 'symbolic' way. If they get results, it's thanks to their capacity to listen, rather than any influence on a clinical level. At the same time, we also think we know what modern medicine is: a highly technical and rational process, but one that scarcely listens to patients at all. In this book, ethnopsychiatrist Tobie Nathan and philosopher Isabelle Stengers argue that this commonly (...) posed opposition between traditional and modern medicine is misleading. They show instead that healers are interesting precisely because they don't listen to patients, using techniques of 'divination' rather than 'diagnosis'. Healers construct genuine therapeutic strategies by identifying the origins of symptoms in external forces, outside of the mind of the sufferer, and in this regard African healers are virtuosos. Though it may claim otherwise, modern medicine, for its part, is characterised by empiricism rather than rationality. What appears to be the pursuit of rationality is ultimately only a means to dismiss and exclude other forms of treatment. Blurring the distinctions between traditional and modern practices and drawing on perspectives from across the globe, this ethnopsychiatric manifesto encourages us to think in radically new ways about illness, challenging accepted notions on the relationship between sufferer and symptom. It will be of great interest to those working in medicine and healthcare, as well as anthropologists, social scientists and those in the humanities more broadly. (shrink)

Settler colonialism is structured in part according to the principle of civilizational progress yet the roots of this doctrine are not well understood. Disparate ideas of progress and practices related to colonial dispossession and domination can be traced back to the Enlightenment, and as far back as ancient Greece, but there remain unexplored logics and continuities. I argue that civilizational progress and settler colonialism are structured according to the opposition between politics governed by reason or faith and the figure of (...) the child as sinful or bestial. Thus, it is not contingent, but rather necessary that justificatory frameworks of European empire and colonialism depict Indigenous peoples as children. To illustrate how the theoretical link between Indigenous peoples and children emerges not as a simple analogy, but rather, as the source of the premodern/modern and savage/civilized binaries, I trace the various historical iterations of the political/childhood opposition through the classical, medieval, enlightenment, and modern eras. I show how the model of civilizational progress from a premodern and savage state of childhood continues to serve as the model for settler colonial exclusion and domination of Indigenous peoples. (shrink)

In some important papers, and especially in his 'The Problem of the Essential Indexical', John Perry has argued that we should draw a clear distinction between two aspects of belief: its causal role in action, on the one hand, and its semantic content (the proposition that is believed), on the other. According to Perry, beliefs with the same semantic content (with the same truth conditions) may have a very different causal influence on the subject¿s action. In this paper, we show (...) that Perry's arguments in favor of this thesis are not sound and defend, against him, the common sense intuition according to which what leads us to act as we do is what we believe (the semantic content of our belief), or, in other words, that there is no schism between the semantic content and the causal role of our beliefs. (shrink)

Drawing on theoretical arguments from the psychology discipline, we investigate the implications of employee entitlement in organizational settings. Specifically, we utilize workplace engagement theory to suggest that due to their skewed sense of deservingness, employees high in entitlement are less likely to experience workplace engagement. Furthermore, the negative relationship between employee entitlement and workplace engagement is strengthened when ethical leadership is low, yet mitigated when ethical leadership is high. Finally, we predict that under conditions of low ethical leadership, reductions in (...) engagement explain why employee entitlement results in hindered job performance. This mediated effect does not hold when ethical leadership is high. We tested our theoretical model utilizing field data from employees and their direct supervisors in the financial services industry. Our results support our theoretical model. Theoretical and practical implications are discussed. (shrink)

The Church-Turing Thesis is widely regarded as true, because of evidence that there is only one genuine notion of computation. By contrast, there are nowadays many different formal logics, and different corresponding foundational frameworks. Which ones can deliver a theory of computability? This question sets up a difficult challenge: the meanings of basic mathematical terms are not stable across frameworks. While it is easy to compare what different frameworks say, it is not so easy to compare what they mean. We (...) argue for some minimal conditions that must be met if two frameworks are to be compared; if frameworks are radical enough, comparison becomes hopeless. Our aim is to clarify the dialectical situation in this bourgeoning area of research, shedding light on the nature of non-classical logic and the notion of computation alike. (shrink)

Some authors have called for increased research on various forms of geoengineering as a means to address global climate change. This paper focuses on the question of whether a particular form of geoengineering, namely deploying sulfate aerosols in the stratosphere to counteract some of the effects of increased greenhouse gas concentrations, would be a just response to climate change. In particular, we examine problems sulfate aerosol geoengineering (SAG) faces in meeting the requirements of distributive, intergenerational, and procedural justice. We argue (...) that SAG faces obstacles to meeting the requirements of all three considered kinds of justice, because its impacts can harm some persons and communities much more than others; it poses serious risks to future generations; and SAG is especially prone to unilateral implementation. While we do not claim that SAG ought not to be implemented, we argue that it is the responsibility of proponents of SAG to recognize and address these ethical obstacles before advocating its implementation. (shrink)

The deliberative systems approach is a recent innovation within the tradition of deliberative democratic theory. It signals an important shift in focus from the political legitimacy produced within isolated and formal sites of deliberation (e.g., Parliament or deliberative mini-publics), to the legitimacy produced by a number of diverse interconnected sites. In this respect, the deliberative systems (DS) approach is better equipped to identify and address defects arising from the systemic influences of power and coercion. In this article, I examine one (...) of the least explored and least understood defects: the exclusion of non-speaking political actors generated by the uniform privileging of speech in all sites within a system. Using the examples of prefigurative protest, Indigenous refusal to deliberate, and the non-deliberative agency of disabled citizens, I argue that the DS approach allows theorists to better understand forms of domination related to the imposition of speech on those who are either unwilling or unable to speak. (shrink)

The fairy tale The Three Princes of Serendip can be taken to be allegorical of not only chance discovery (serendipity) but of other aspects of scientific discovery as well. Just as Horace Walpole coined serendipity, so can the term bahramdipity be derived from the tale and defined as the cruel suppression of a serendipitous discovery. Suppressed, unpublished discoveries are designated nulltiples. Several examples are presented to make the case that bahramdipity is an existent aspect of scientific discovery. Other examples of (...) non-ideal scientific research and discovery are provided in order to contrast and clarify the meaning and use of bahramdipity. Additional allegories of scientific discovery are taken from the tale and a hope for the strengthening of scientific integrity is expressed. (shrink)

The binary between the figure of the child and the fully human being is invoked with regularity in analyses of race, yet its centrality to the conception of race has never been fully explored. For most commentators, the figure of the child operates as a metaphoric or rhetorical trope, a non-essential strategic tool in the perpetuation of White supremacy. As I show in the following, the child/human binary does not present a contingent or merely rhetorical construction but, rather, a central (...) feature of racialization. Where Black peoples are situated as objects of violence it is often precisely because Blackness has been identified with childhood and childhood is historically identified as the archetypal site of naturalized violence and servitude. I proceed by offering a historical account of how Black peoples came to inherit the subordination and dehumanization of European childhood and how White youth were subsequently spared through their partial categorization as adults. (shrink)

Shamatha, Transcendental, and Stillness Meditation are said to aim for “contentless” experiences, where mental content such as thoughts, perceptions, and mental images is absent. Silence is understood to be a central feature of those experiences. The main source of information about the experiences is texts by experts from within the three traditions. Previous research has tended not to use an explicit scientific method for selecting and reviewing expert texts on meditation. We have identified evidence synthesis as a robust and transparent (...) method that is suitable for this purpose. In this paper we use evidence synthesis based on expert texts to examine silence/quietness as a feature of the contentless experiences in the three practices. Objective criteria were used to select a sample of 135 expert texts. A database containing the expert descriptions of the meditation techniques and experiences was produced by extracting the relevant material from the publications and coding that material to differentiate individual features. The database, which forms part of the supplementary material for this paper, identifies each feature of the contentless experiences referred to in the expert texts, including silence/quietness. Our key finding is that the experts indicate silence/quietness has a particular connection with stillness, and the absence of concepts, mental activity/noise, thoughts, and disturbance. Further analysis leads to the following insights. The silence/quietness reflects the absence of thoughts and sounds, and this fits neatly with a conception of silence/quietness as the absence of internal and external noise. In some cases the terms silence and quietness may also reflect the absence of other disturbances such as non-auditory perceptions, mental images, and negative feelings. That would fit with a conception of silence/quietness as complete calm or absence of disturbance. It is not clear from the expert texts how silence/quietness is distinct from other features such as stillness that also reflect the absence of disturbances. As a separate matter, silence/quietness has connections with all the other features of the contentless experiences, but the closeness of the connections varies. Our work uncovers fine distinctions and ambiguities which lead to new research questions that can be explored in future studies. (shrink)

A poor understanding of probability may lead people to misinterpret every day coincidences and form anomalistic beliefs. We investigated the relationship between anomalistic beli...

Subpart B of 45 Code of Federal Regulations Part 46 (CFR) identifies the criteria according to which research involving pregnant women, human fetuses, and neonates can be conducted ethically in the United States. As such, pregnant women and fetuses fall into a category requiring “additional protections,” often referred to as “vulnerable populations.” The CFR does not define vulnerability, but merely gives examples of vulnerable groups by pointing to different categories of potential research subjects needing additional protections. In this paper, I (...) assess critically the role of this categorization of pregnant women involved in research as “vulnerable,” both as separate entities and in combination with the fetuses they carry. In particular, I do three things: (1) demonstrate that pregnant women qua pregnancy are either not “vulnerable” according to any meaningful definition of that term or that such vulnerability is irrelevant to her status as a research participant; (2) argue that while a fetus may be vulnerable in terms of dependency, this categorization does not equate to the vulnerability of the pregnant woman; and (3) suggest that any vulnerability that appends to women is precisely the result of federal regulations and dubious public perceptions about pregnant women. I conclude by demonstrating how this erroneous characterization of pregnant women as “vulnerable” and its associated protections have not only impeded vital research for pregnant women and their fetuses, but have also negatively affected the inclusion of all women in clinical research. (shrink)

Contentless experience involves an absence of mental content such as thought, perception, and mental imagery. In academic work it has been classically treated as including states like those aimed for in Shamatha, Transcendental, and Stillness Meditation. We have used evidence synthesis to select and review 135 expert texts from within the three traditions. In this paper we identify the features of contentless experience referred to in the expert texts and determine whether the experiences are the same or different across the (...) practices with respect to each feature. We identify 65 features reported or implied in one or more practices, with most being reported or implied in all three. While there are broad similarities in the experiences across the traditions, we find that there are differences with respect to four features and possibly many others. The main difference identified is that Shamatha involves substantially greater attentional stability and vividness. Another key finding is that numerous forms of content are present in the experiences, including wakefulness, naturalness, calm, bliss/joy, and freedom. The findings indicate that meditation experiences described as contentless in the academic literature can in fact involve considerable variation, and that in many and perhaps most cases these experiences are not truly contentless. This challenges classical understandings in academic research that in these so-called contentless experiences all content is absent, and that the experiences are therefore an identical state of _pure consciousness_ or consciousness itself. Our assessment is that it remains an open question whether the experiences aimed for in the three practices should be classed as pure consciousness. Implications of our analysis for neuroscientific and clinical studies and for basic understandings of the practices are discussed. (shrink)

In this article, I outline the major themes of ‘anti-theodicy’. Anti-theodicy is characterised as a reaction, as rejection, against traditional solutions to the problem of evil and against the traditional formulations of the problem of evil to which those solutions respond. I detail numerous ‘moral’ anti-theodical objections to theodicy, illustrating the central claim of anti-theodicy: Theodicy is morally objectionable. I also detail some ‘non-moral’ anti-theodical objections, illustrating the second major claim of anti-theodicy: Traditional formulations of the problem of evil are (...) conceptually misguided. My focus remains on the analytic philosophical tradition throughout, but I briefly allude to the rich theological tradition of anti-theodicy. Although we should recognise the significant degree of diversity amongst anti-theodical arguments and the philosophical views of their proponents, this article should serve to illustrate the general theme: ‘Theodicies mediate a praxis that sanctions evil.’. (shrink)

It is often claimed that from the moment of conception embryos have the same moral status as adult humans. This claim plays a central role in many arguments against abortion, in vitro fertilization, and stem cell research. In what follows, I show that this claim leads directly to an unexpected and unwelcome conclusion: that natural embryo loss is one of the greatest problems of our time and that we must do almost everything in our power to prevent it. I examine (...) the responses available to those who hold that embryos have full moral status and conclude that they cannot avoid the force of this argument without giving up this key claim. (shrink)

Many philosophers have objected to Kant’s account of duties regarding non-human nature, arguing that it does not ground adequate moral concern for non-human natural entities. However, the traditional interpretation of Kant on this issue is mistaken, because it takes him to be arguing merely that humans should abstain from animal cruelty and wanton destruction of flora solely because such actions could make one more likely to violate one’s duties to human beings. Instead, I argue, Kant’s account of duties regarding nature (...) grounds much stronger limitations on how humans may treat non-human animals and flora, since such duties are rooted in the imperfect duty to increase one’s own moral perfection. This duty proscribes actions affecting non-human nature that decrease one’s moral perfection, such as those that cause organisms unnecessary harm. Moreover, the duty to moral perfection prescribes (but does not strictly require) actions affecting non-human nature that increase one’s moral perfection, such as those that benefit organisms. Given this interpretation, I show that, contrary to a widely held view, Kant’s moral philosophy can ground a coherent and robust approach to environmental ethics. (shrink)

In this book, Toby Svoboda develops and defends a Kantian environmental virtue ethic, challenging the widely-held view that Kant's moral philosophy takes an instrumental view toward nature and animals and has little to offer environmental ethics. On the contrary, Svoboda posits that there is good moral reason to care about non-human organisms in their own right and to value their flourishing independently of human interests, since doing so is constitutive of certain virtues. Svoboda argues that Kant’s account of indirect (...) duties regarding nature can ground a compelling environmental ethic: the Kantian duty to develop morally virtuous dispositions strictly proscribes unnecessarily harming organisms, and Svoboda argues that this duty compels us to act in ways that benefit non-human organisms, given that doing so can enhance one’s virtues. Svoboda’s argument engages the recent literature on environmental virtue and provides an original argument for an environmental virtue ethic firmly rooted in Kant’s moral philosophy. (shrink)

In this paper, I review developments in discussions of fiction and emotion over the last decade concerning both the descriptive question of how to classify fiction-directed emotions and the normative question of how to evaluate those emotions. Although many advances have been made on these topics, a mistaken assumption is still common: that we must hold either that fiction-directed emotions are (empirically or normatively) the same as other emotions, or that they are different. I argue that we should reject this (...) dichotomy. (shrink)