This review discusses recent work on foundational questions about concepts. The first of these questions is whether concepts are context-independent bodies of knowledge, or context-dependent constructs, created on the fly. The second question is whether concepts are abstract, amodal representations, or whether they are embedded within the sensory-motor system. I discuss these two questions in light of empirical data from psychology and neuroscience, as well as theoretical considerations, and examine their implications for theories of concepts.

A growing consensus in the philosophy and psychology of concepts is that while theories such as the prototype, exemplar, and theory theories successfully account for some instances of concept formation and application, none of them successfully accounts for all such instances. I argue against this ‘new consensus’ and show that the problem is, in fact, more severe: the explanatory force of each of these theories is limited even with respect to the phenomena often cited to support it, as each fails (...) to satisfy an important explanatory desideratum with respect to these phenomena. I argue that these explanatory shortcomings arise from a shared assumption on the part of these theories, namely, they take similarity judgements and application of causal knowledge to be discrete elements in a theory of concepts. I further propose that the same assumption carries over into alternative theories offered by proponents of the new consensus: pluralism, eliminativism, and hybrid theories. I put forth a sketch of an integrated model of concept formation and application, which rejects this shared assumption and satisfies the explanatory desiderata I discuss. I suggest that this model undermines the motivation for hybrid, pluralist, and eliminativist accounts of concepts. _1_ Introduction _2_ The Similarity-Based Approach and the Importance of Theory _2.1_ The similarity-based approach _2.2_ The selection desideratum _2.3_ Causal knowledge as satisfying the selection desideratum _3_ The Theory-Based Approach and the Importance of Similarity _3.1_ The theory-based approach _3.2_ The range desideratum _3.3_ Similarity as satisfying the range desideratum _4_ An Integrated Approach to Concepts _4.1_ An integrated model _4.2_ The integrated theory versus hybrid theories of concepts _5_ Conclusion. (shrink)

This paper examines the interplay between conceptual structure and the evolution of scientific concepts, arguing that concepts are fundamentally ‘forward-looking’ constructs. Drawing on empirical studies of similarity and categorization, I explicate the way in which the conceptual taxonomy highlights the ‘relevant respects’ for similarity judgments involved in categorization. I then propose that this taxonomy provides some of the cognitive underpinnings of the ongoing development of scientific concepts. I use the concept synapse to illustrate my proposal, showing how conceptual taxonomy both (...) facilitates and constrains the accommodation of newly discovered phenomena. I end by briefly considering the implications of the proposed approach for a normative evaluation of scientific concepts. (shrink)

There has long been interest in identifying and studying ‘‘successful psychopaths.” This study sampled psychologists with an interest in law, attorneys, and clinical psychology professors to obtain descriptions of individuals considered to be psychopaths who were also successful in their endeavors. The results showed a consistent description across professions and convergence with descriptions of traditional psychopathy, though the successful psychopathy profile had higher scores on conscientiousness, as measured within the five-factor model (FFM). These results are useful in documenting the existence (...) of successful psychopathy, demonstrating the potential benefit of informant methodology, and providing an FFM description that distinguishes successful psychopaths from unsuccessful psychopaths studied more routinely within prison settings. (shrink)

Similarity‐based theories of concepts have a broad intuitive appeal and have been successful in accounting for various phenomena related to the formation and application of concepts. Their adequacy as theories of concepts has been questioned, however, as similarity is often taken as too flexible, too unconstrained, to be explanatory of categorization. In this article, I propose an account of similarity that takes the “foil” against which the target items are measured as integral to the process of comparison, making the similarity (...) relation a fundamentally triadic one. I argue that this account delivers more internal constraints on the process of comparison than the traditional, dyadic account of similarity does. Finally, I propose that this account is advantageous for a similarity‐based theory of concepts, as it easily integrates with the notion of conceptual taxonomy and uses it to deliver additional constraints on categorization. On such a theory of concepts, the foil, whose variability is in large part responsible for the flexible nature of similarity judgements, is turned within the framework of conceptual taxonomy to the very element that constrains similarity judgements in categorization. Therefore, this notion of similarity mitigates the worry that similarity is too flexible to be explanatory of categorization. (shrink)

We argue that there is a conflict among classical theism's commitments to divine simplicity, divine creative freedom, and omniscience. We start by defining key terms for the debate related to classical theism. Then we articulate a new argument, the Aloneness Argument, aiming to establish a conflict among these attributes. In broad outline, the argument proceeds as follows. Under classical theism, it's possible that God exists without anything apart from Him. Any knowledge God has in such a world would be wholly (...) intrinsic. But there are contingent truths in every world, including the world in which God exists alone. So, it's possible that God contingently has wholly intrinsic knowledge. But whatever is contingent and wholly intrinsic is an accident. So, God possibly has an accident. This is incompatible with classical theism. Finally, we consider and rebut several objections. (shrink)

: Feminist artworks can be a resource in our attempt to understand individual identities as neither singular nor fixed, and in our related attempts both to theorize and to practice forms of connection to others that do not depend on shared identities. Engagement with these works has the potential to increase our critical social consciousness, making us more aware of oppression and privilege, and more committed to overcoming oppression.

Feminist artworks can be a resource in our attempt to understand individual identities as neither singular nor fixed, and in our related attempts both to theorize and to practice forms of connection to others that do not depend on shared identities. Engagement with these works has the potential to increase our critical social consciousness, making us more aware of oppression and privilege, and more committed to overcoming oppression.

This essay reflects on the ability of neuroscientific data to be of personal value and to enrich our lives by offering insight into our capacities for self management and choice. The theory of cognitive dualism proposed by Roger Scruton seeks to preserve rationality and allow for freedom of will, but he appears reluctant to engage with the data accruing in neural studies. I contrast this approach with a Thomistic hylomorphic approach to the philosophy of mind that is founded on participation (...) in being. It offers the potential to draw on neurobiological knowledge for insights into rationality, motivation, and eudaimonia. The role of neural development in eudaimonia is considered and the benefits of a Thomistic hylomorphism founded on participation in esse are summarized. (shrink)

This paper draws on the notion of “objects of research” in psychology as clusters of phenomena (Feest in Philos Sci 84:1165–1176, 2017) to analyze the productive role of folk psychological concepts—and the operational definitions that arise from them—in the development of concepts in scientific psychology. Using the case study of similarity, I discuss the role of the folk psychological concept in the regimentation of different measures of similarity judgments. I propose that by giving rise to operational definitions that lead to (...) experimental dissociation on the one hand, and by providing the concept with unity on the other hand, the folk psychological concept generates a productive tension that facilitates empirical and theoretical development of the scientific concept. (shrink)

In this essay, we consider questions arising from cases in which people request medical assistance in dying (MAiD) in unjust social circumstances. We develop our argument by asking two questions. First, can decisions made in the context of unjust social circumstance be meaningfully autonomous? We understand ‘unjust social circumstances’ to be circumstances in which people do not have meaningful access to the range of options to which they are entitled and ‘autonomy’ as self-governance in the service of personally meaningful goals, (...) values and commitments. People in these circumstances would choose otherwise, were conditions more just. We consider and reject arguments that the autonomy of people choosing death in the context of injustice is necessarily reduced, either by restricting their options for self-determination, through their internalisation of oppressive attitudes or by undermining their hope to the point that they despair.Second, should MAiD be available to people in such circumstances, even when a sound argument can be made that the agents in question are autonomous? In response, we use a harm reduction approach, arguing that even though such decisions are tragic, MAiD should be available. Our argument engages with relational theories of autonomy as well as recent criticism raised against them and is intended to be general in application, although it emerges in response to the Canadian legal regimen around MAiD, with a focus on recent changes in Canada’s eligibility criteria to qualify for MAiD. (shrink)

Feminist epistemology and feminist art theory are characterized by an opposition to modernity's separation of art, politics, and knowledge into three autonomous spheres. However, this opposition is not enough to distinguish them from other philosophies. In this paper I examine parallels between the two fields of inquiry in order to discover what makes them distinctively feminist. Feminist epistemology sees interconnections between knowledge and politics, feminist art theory sees connections between art and politics. We need to explore as well connections between (...) art and knowledge. Compared to feminist epistemology, feminist art theory has had much less exposure, and in this paper I emphasize what the former can learn from the latter. In particular, I suggest that feminist art can answer a call made by feminist theories of knowledge for a kind of transformative knowledge. If we focus on the features of activist art explored by feminist art theories, we see that feminist art is particularly suited to engage emotions as well as the intellect. It is an example of nonpropositional knowledge, and is interactive rather than striving to pass down lessons from above. Feminist art celebrates the power of art to “make strange” and to unsettle fixed identities which can transform our understanding of the world. There is a tendency in some feminist art theory to separate the more concrete work (rediscovering women artists, recognizing women's crafts as art forms, and investigating sexist imagery in art), from the theoretical project of reenvisioning the relations of art to its sociopolitical context. I conclude by arguing that without an awareness of the dialectical relationship between the concrete and the theoretical, feminist art theories run the risk of losing their feminist specificity. They would then amount to little more than abstract pronouncements of the interconnections between art, politics, and knowledge. We need to maintain the feminist specificity of feminist politics in our theories of art and knowledge, and I use examples throughout the essay, drawn particularly from feminist activist art, with this goal in mind. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Purity and Pollution: Resisting the Rehabilitation of a VirtueAmy Mullin“Purity” is a term used infrequently in contemporary academic literature. A survey of periodical indexes for the past ten years shows that references to purity occur predominantly in metallurgy. Purity is an increasingly important topic in anthropology, religious studies, and history, but it is a decidedly rare concern in philosophy. In my most recent search I found three references.Yet “purity” (...) was once a recurrent term in the philosophical tradition ranging from Plato through Augustine and Kant to Kierkegaard. Today when we encounter the many references to purity in the history of philosophy we too often filter them out. We assume either that “pure” is a generic term for good, or, in what seems a more knowing and sophisticated response, we read “pure” as a code term for chastity or sexual morality, the elimination, suppression or control of sexual desire. In both cases purity is written off either as a generic or as an old fashioned and rather embarrassing virtue. Hence it seems there is little reason for contemporary philosophical investigation into the rhetorical use of the language of purity and pollution.Three assumptions account for the lack of contemporary philosophical interest in the topic. First, it is assumed that purity is no longer a concern in twentieth-century philosophy. Second, purity in historical discourse is considered to be limited to a prudish or downright misogynist hostility to sex. Third and finally, it is assumed that the work historians and anthropologists have done recently into connections between purity beliefs and practices and social cohesion is irrelevant for philosophy. This is because purity in philosophy is supposed to be a resolutely individualist virtue, having little or nothing to do with unified and coherent communities.There are elements of truth to all three beliefs, but they also contain important distortions of the truth. As regards the first assumption, purity remains a concern in contemporary aesthetics, where it often means roughly something like a priori and apolitical; but I am interested in whether the concern with purity has survived in philosophies with ethical implications. [End Page 509] Here it is my contention that authenticity is the twentieth-century descendant of the virtue of purity.Second, there is much more to the rhetoric and practices of purity than concern with the sexual dimension of life, though this is a key aspect of most, and the beliefs and practices are often misogynist. There have been numerous anthropological documentations of ways in which purity beliefs, particularly an emphasis on sexual purity, are used to control women. Santi Rozario’s work, for instance, makes this point in her analysis of contemporary Bengali village life. 1 The connection between the language of purity and the practice of female circumcision, which I will not discuss in this paper, is in itself evidence enough of connections between purity beliefs and practices harmful to women. 2 However, I hope to show that there is more to purity than misogyny. Purity most basically is about order, both social and personal. 3My response to the second assumption, that purity masks an obsession with sexual control, indicates the source of my disagreement with the third, the contention that purity in philosophy is exclusively an individual virtue. Communal beliefs and practices associated with the language of purity and pollution are relevant to the philosophical treatment of purity because of the presence in both the practices and the philosophies of an interplay between social and personal order. As a result I believe an understanding of the dynamics of beliefs about purity in social practice can inform a philosophical concern with purity.First I investigate shifts in beliefs and practices concerning purity and pollution. I will concentrate on three models: ancient Greek (from the eighth to the third century BC), biblical to Talmudic Judaism (from the third century BC to the third century AD), and early Christian (from the first to the fifth century AD). These represent three traditions which have played a very significant role in shaping western civilization, theology, and philosophy. 4 They were also frequently interrelated in this period, as Christian and Jewish Platonists writing in Greek attest and of course as... (shrink)

This article focuses on the use of a technology-based intervention to change academic integrity knowledge and attitudes. Using a sample of more than 5,000 freshman students drawn from two major midwestern universities in the United States over a 3-year period, an online intervention was used to determine whether AI knowledge and attitudes could be changed. Based the results of this study, AI knowledge and attitudes can be improved using an online intervention. These results contribute to a better understanding of the (...) AI climate on campus and suggest that technology-based interventions can be used to enhance knowledge and change attitudes toward AI on campus. (shrink)

These brief reflections remember the late Doug Adams, Professor of Christianity and the Arts at Pacific School of Religion and Graduate Theological Union, Berkeley.

This essay celebrates the life and achievements of Richard Gelwick, the man perhaps most responsible for not only recognizing the importance of the thought of Michael Polanyi, but also for communicating its significance and giving it institutional continuity.

According to classical theism, impassibility is said to be systematically connected to divine attributes like timelessness, immutability, simplicity, aseity, and self-sufficiency. In some interesting way, these attributes are meant to explain why the impassible God cannot suffer. I shall argue that these attributes do not explain why the impassible God cannot suffer. In order to understand why the impassible God cannot suffer, one must examine the emotional life of the impassible God. I shall argue that the necessarily happy emotional life (...) of the classical God explains why the impassible God cannot suffer. (shrink)

David Gauthier develops morality in the social contract tradition as an emergent property rationally necessitated by the presence of inefficiency. To demarcate situations in which morality arises from those in which it does not, two principles, Strategic Emergence and Market Emergence, are motivated and assumed by Gauthier to be equivalent. Following the work of Bob Bright, this paper formalizes and expands upon a demonstration of the inconsistency of the two principles. Eliminating each of the emergence conditions is considered to resolve (...) the inconsistency. Additionally, the Kantian equilibrium is examined in place of the Nash equilibrium; however, Gauthier’s approach resists such amendments. (shrink)

The tension between external forces for better ethics in organizations, represented by legislation such as the Sarbanes–Oxley Act (SOX), and the call for internal forces represented by increased educational coverage, has never been as apparent. This study examines business school faculty attitudes about recent corporate ethics lapses, including opinions about root causes, potential solutions, and ethics coverage in their courses. In assessing root causes, faculty point to a failure of systems such as legal/professional and management (external) and declining personal values (...) (internal). We also found that faculty recommend external forces as a remedy more often than increased ethics educational coverage; we contextualize this finding with recent ethics education literature. We conclude by proposing that neither legislation nor ethics education alone are complete when addressing widespread unethical corporate acts and offer a multi-faceted approach to ethics educational opportunities. (shrink)

When a single beam-splitter receives two beams of bosons described by Fock states (Bose-Einstein condensates at very low temperatures), interesting generalizations of the two-photon Hong-Ou-Mandel effect take place for larger number of particles. The distributions of particles at two detectors behind the beam splitter can be understood as resulting from the combination of two effects, the spontaneous phase appearing during quantum measurement, and the quantum angle. The latter introduces quantum “population oscillations”, which can be seen as a generalized Hong-Ou-Mandel effect, (...) although they do not always correspond to even-odd oscillations. (shrink)

The End of the Timeless God considers two approaches to the philosophy of time, presentism and eternalism. It is often held that God cannot be timeless if presentism is true, but can be if eternalism is true. R. T. Mullins draws on recent work in the philosophy of time as well as the work of classical Christian thinkers such as Augustine, Anselm, and Aquinas to contend that the Christian God cannot be timeless in either case.

This paper argues for the coherence of penal substitutionary theories of atonement (PSA) with presentism. After summarizing both the PSA and presentism, we address two major objections to the coherence of these two doctrines working together, namely that (1) there is no reality of the future sins that are atoned for, and (2) that since the past no longer exists, there no longer exists anything for which atonement is needed. We demonstrate that these objections are easily overcome by the PSA-affirming (...) presentist. Lastly, we further argue that PSA seems to require presentism in order for such an atonement to obtain. (shrink)

In certain theological circles today, panentheism is all the rage. One of the most notorious difficulties with panentheism lies in figuring out what panentheism actually is. There have been several attempts in recent literature to demarcate panentheism from classical theism, neo-classical theism, open theism, and pantheism. I shall argue that these attempts to demarcate panentheism from these other positions fail. Then I shall offer my own demarcation.

Academic integrity violations on college campuses continue to be a significant concern that draws public attention. Even though AI has been the subject of numerous studies offering explanations and recommendations, academic dishonesty persists. Consequently, this has rekindled interest in understanding AI behavior and its influencers. This paper focuses on the AI violations of plagiarism and sharing homework for freshman business students, examining the factors that influence a student’s intention to plagiarize or share homework with others. Using a sample of more (...) than 1300 freshman business students over 2 years, we modeled intent to plagiarize and intent to share homework using factors in the Theory of Planned Behavior in addition to past violation behavior and moral obligation. Based on the results of this study, attitude, perceived behavioral control, subjective norm, and in addition past behavior and moral obligation, were found to significantly influence an individual’s intention to violate academic integrity, explaining 33 and 35 % of the variance in intention to commit an AI violation for sharing homework and plagiarism, respectively. These results contribute to a better understanding of individuals’ motivations for plagiarizing and sharing homework, which is a necessary step toward reducing academic integrity violations. (shrink)

This work is based on Sydney Ahlstrom's 1951 Harvard dissertation. The biography of Francis Ellingwood Abbot has been completely rewritten to focus on the context of his life and, as such, provides a vista into the intellectual and religious world of America in the late nineteenth century. Ahlstrom and one of his former students, Robert Bruce Mullin, began reworking the dissertation in 1983.

This essay provides a timeline charting contact between Michael Polanyi and William H. Poteat. We trace the contours of the intimate, multifaceted, and mutually influential friendship of Polanyi and Poteat which developed over more than twenty years.

Nanomaterials are handled in global value chains for many different products, albeit not always recognisable as nanoproducts. The global market for nanomaterials faces an uncertain future, as the international dialogue on regulating nanomaterials is still ongoing and risk assessment data are being collected. At the same time, regulators and civil society organisations complain about a lack of transparency about the presence of nanomaterials on the market. In the project on Sustainable Nanotechnologies, a Decision Support System has been developed, primarily for (...) confidential use by risk and sustainability managers inside a company or consortium. In this article, we formulate a scenario concerning a potential role for an open access decision support system in negotiations on international agreements regulating trade in nanomaterials. The scenario includes design rules for decision support systems as well as procedures for use of such a system in stakeholder dialogue and policy-making on governance of these and other emerging technologies. This article incorporates analysis of results of stakeholder engagement on nanomaterials as well as literature and internet sources suggested by these stakeholders. (shrink)

This essay is an obituary notice for Elizabeth Sewell, a long-time friend of Michael Polanyi and a well-known poet, novelist and critic.