"Expanding the Palace of Torah" offers a broad philosophical overview of the challenges the women's revolution poses to Orthodox Judaism, and Orthodox Judaism's response to those challenges.

Tamar Ross, Professor of Jewish Philosophy at Bar-Ilan University, is a constructive theologian who has made original and important contributions to feminist Orthodoxy.

Forthcoming, Journal of Philosophy [pdf manuscript].

I introduce and argue for the importance of a cognitive state that I call alief. An alief is, to a reasonable approximation, an innate or habitual propensity to respond to an apparent stimulus in a particular way. Recognizing the role that alief plays in our cognitive repertoire provides a framework for understanding reactions that are governed by nonconscious or automatic mechanisms, which in turn brings into proper relief the role played by reactions that are subject to conscious regulation and deliberate (...) control. (shrink)

The capacity to represent things to ourselves as possible plays a crucial role both in everyday thinking and in philosophical reasoning; this volume offers much-needed philosophical illumination of conceivability, possibility, and the relations between them.

The problem of imaginative resistance holds interest for aestheticians, literary theorists, ethicists, philosophers of mind, and epistemologists. We present a somewhat opinionated overview of the philosophical discussion to date. We begin by introducing the phenomenon of imaginative resistance. We then review existing responses to the problem, giving special attention to recent research directions. Finally, we consider the philosophical significance that imaginative resistance has—or, at least, is alleged to have—for issues in moral psychology, theories of cognitive architecture, and modal epistemology.

Feeling like doing something is not the same as deciding to do it. When you feel like doing something, you are still free to decide to do it or not. You are having an inclination to do it, but you are not thereby determined to do it. I call this the moment of drama. This book is about what you are faced with, in this moment. How should you relate to the inclinations you “have,” given that you are free to (...) “act on” them or not? To answer this question, we need an account of what sort of thing we are relating to, in this moment. But here we find a genuine philosophical problem. Our inclinations are forms of motivation, with respect to which we are distinctively passive. To be motivated is to be self-moved. But how can we be passive in relation to our own self-movement? Is our relation to our inclinations like that of rider to horse? Or is it like our relation to our own, spontaneous judgments or perceptions? I lay out three constraints on any theory of inclination, and I argue that familiar theories fail to meet them, because they make being inclined to φ‎ too similar or dissimilar to φ‎-ing. I then put forward the “inner animal” view, which holds that when you are merely inclined to act, the instinctive part of yourself is already active, while the rest of you is not. In this moment, your will is “at a crossroads.” You can humanize your inclination, or dehumanize yourself. (shrink)

Over the last decade, iterated learning studies have provided compelling evidence for the claim that linguistic structure can emerge from non‐structured input, through the process of transmission. However, it is unclear whether individuals differ in their tendency to add structure, an issue with implications for understanding who are the agents of change. Here, we identify and test two contrasting predictions: The first sees learning as a pre‐requisite for structure addition, and predicts a positive correlation between learning accuracy and structure addition, (...) whereas the second maintains that it is those learners who struggle with learning and reproducing their input who add structure to it. This prediction is hard to test in standard iterated learning paradigms since each learner is exposed to a different input, and since structure and accuracy are computed using the same test items. Here, we test these contrasting predictions in two experiments using a one‐generation artificial language learning paradigm designed to provide independent measures of learning accuracy and structure addition. Adults (N = 48 in each study) were exposed to a semi‐regular language (with probabilistic structure) and had to learn it: Learning was assessed using seen items, whereas structure addition was calculated over unseen items. In both studies, we find a strong positive correlation between individuals' ability to learn the language and their tendency to add structure to it: Better learners also produced more structured languages. These findings suggest a strong link between learning and generalization. We discuss the implications of these findings for iterated language models and theories of language change more generally. (shrink)

The “paradox of fictional emotions” involves a trio of claims that are jointly inconsistent but individually plausible. Resolution of the paradox thus requires that we deny at least one of these plausible claims. The paradox has been formulated in various ways, but for the purposes of this chapter, we will focus on the following three claims, which we will refer to respectively as the Response Condition, the Belief Condition and the Coordination Condition.

Since the outbreak of COVID-19, governments have turned their attention to digital contact tracing. In many countries, public debate has focused on the risks this technology poses to privacy, with advocates and experts sounding alarm bells about surveillance and mission creep reminiscent of the post 9/11 era. Yet, when Apple and Google launched their contact tracing API in April 2020, some of the world’s leading privacy experts applauded this initiative for its privacy-preserving technical specifications. In an interesting twist, the tech (...) giants came to be portrayed as greater champions of privacy than some democratic governments. This article proposes to view the Apple/Google API in terms of a broader phenomenon whereby tech corporations are encroaching into ever new spheres of social life. From this perspective, the advantage these actors have accrued in the sphere of the production of digital goods provides them with access to the spheres of health and medicine, and more worrisome, to the sphere of politics. These sphere transgressions raise numerous risks that are not captured by the focus on privacy harms. Namely, a crowding out of essential spherical expertise, new dependencies on corporate actors for the delivery of essential, public goods, the shaping of public policy by non-representative, private actors and ultimately, the accumulation of decision-making power across multiple spheres. While privacy is certainly an important value, its centrality in the debate on digital contact tracing may blind us to these broader societal harms and unwittingly pave the way for ever more sphere transgressions. (shrink)

New biotechnologies have propelled the question of what it means to be human - or posthuman - to the forefront of societal and scientific consideration. This volume provides an accessible, critical overview of the main approaches in the debate on posthumanism, and argues that they do not adequately address the question of what it means to be human in an age of biotechnology. Not because they belong to rival political camps, but because they are grounded in a humanist ontology that (...) presupposes a radical separation between human subjects and technological objects. The volume offers a comprehensive mapping of posthumanist discourse divided into four broad approaches-two humanist-based approaches: dystopic and liberal posthumanism, and two non-humanist approaches: radical and methodological posthumanism. The author compares and contrasts these models via an exploration of key issues, from human enhancement, to eugenics, to new configurations of biopower, questioning what role technology plays in defining the boundaries of the human, the subject and nature for each. Building on the contributions and limitations of radical and methodological posthumanism, the author develops a novel perspective, mediated posthumanism, that brings together insights in the philosophy of technology, the sociology of biomedicine, and Michel Foucault's work on ethical subject constitution. In this framework, technology is neither a neutral tool nor a force that alienates humanity from itself, but something that is always already part of the experience of being human, and subjectivity is viewed as an emergent property that is constantly being shaped and transformed by its engagements with biotechnologies. Mediated posthumanism becomes a tool for identifying novel ethical modes of human experience that are richer and more multifaceted than current posthumanist perspectives allow for. The book will be essential reading for students and scholars working on ethics and technology, philosophy of technology, poststructuralism, technology and the body, and medical ethics. (shrink)

Through careful analysis of a specific example, Parfit’s ‘fission argument’ for the unimportance of personal identity, I argue that our judgements concerning imaginary scenarios are likely to be unreliable when the scenarios involve disruptions of certain contingent correlations. Parfit’s argument depends on our hypothesizing away a number of facts which play a central role in our understanding and employment of the very concept under investigation; as a result, it fails to establish what Parfit claims, namely, that identity is not what (...) matters. I argue that Parfit’s conclusion can be blocked without denying that he has presented an imaginary case where prudential concern would be rational in the absence of identity. My analysis depends on the recognition that the features that explain or justify a relation may be distinct from the features that underpin it as necessary conditions. (shrink)

Say that space is ‘gunky’ if every part of space has a proper part. Traditional theories of gunk, dating back to the work of Whitehead in the early part of last century, modeled space in the Boolean algebra of regular closed subsets of Euclidean space. More recently a complaint was brought against that tradition in Arntzenius and Russell : Lebesgue measure is not even finitely additive over the algebra, and there is no countably additive measure on the algebra. Arntzenius advocated (...) modeling gunk in measure algebras instead—in particular, in the algebra of Borel subsets of Euclidean space, modulo sets of Lebesgue measure zero. But while this algebra carries a natural, countably additive measure, it has some unattractive topological features. In this paper, we show how to construct a model of gunk that has both nice rudimentary measure-theoretic and topological properties. We then show that in modeling gunk in this way we can distinguish between finite dimensions, and that nothing in lost in terms of our ability to identify points as locations in space. (shrink)

In this paper I try to undermine complacency with a predominant conception of desire, for the sake of refocusing attention on a philosophical problem. The predominant conception holds that to have a desire is to occupy an evaluative outlook, a perspective from which the agent 'sees' the world in practically salient terms. I argue that it is not clear what this theory is a theory of, because the concept of desire at its center is deeply ambiguous. Understood as a theory (...) of desire in what I call the "placeholder" sense, the evaluative outlook theory is at bottom a theory of action explanation. So construed, its claim is relatively uncontroversial, and falls far short of being a full theory of action explanation. Understood as a theory of desire in what I call the "substantive" sense, it does not even go so far as to acknowledge the central problem such a theory has to answer. That problem is how we can be passive (in a particular sense) with respect to our own motivation. (shrink)

Antibiotic resistance poses an urgent public health risk. High rates of ABR have been noted in all regions of the globe by the World Health Organization. ABR develops when bacteria are exposed to antibiotics either during treatments in humans or animals or through environmental sources contaminated with antibiotic residues. Spread beyond those administered antibiotics occurs through direct contact with the infected or colonized person or animal, through contact or ingestion of retail meat or agricultural products contaminated with ABR organisms, or (...) through the environment. ABR bacteria spread from individuals to populations and across countries. (shrink)

The utilitarian conception, which I call “action as production,” holds that action is a way of making use of the world, conceived as a causal mechanism. According to the rational intuitionist conception, which I call “action as assertion,” action is a way of acknowledging the value in the world, conceived as a realm of status. On the Kantian constructivist conception, which I call “action as participation,” action is a way of making the world, qua causal mechanism, come to count as (...) a realm of status. My rather limited aim in this paper is to identify three substantively different answers the question of how action relates an agent to the world, regarded as a context of action. (shrink)

On one standard reading, Plato's works contain at least two distinct views about the structure of the human soul. According to the first, there is a crucial unity to human psychology: there is a dominant faculty that is capable of controlling attention and behaviour in a way that not only produces right action, but also ‘silences’ inclinations to the contrary—at least in idealized circumstances. According to the second, the human soul contains multiple autonomous parts, and although one of them, reason, (...) normatively dominates the others, it may fail to do so descriptively: even in the face of full, explicit, well‐reasoned, conscious awareness of the truth of a claim, a person may continue to feel residual inclinations towards disavowed, inappropriate and misguided experiences and courses of action. In this paper, I will argue that even the second of these views does not fully capture the ways in which reflective commitment fails to guide human action. Whereas the traditional multi‐part soul view is well suited to explaining phenomena that involve a cognitive conflict between our reflective attitudes and our non‐reflective endorsements, it falls short when we turn to the full array of human patterns of response, because it neglects a further source of challenge to reason's rule, namely, the mediation of associative and heuristic processes. These processes introduce complications for which the simple faculty psychology view cannot adequately account. Because they produce challenges to reason's rule that are phenomenologically invisible, traditional strategies for self‐regulation cannot be straightforwardly applied to their management. (shrink)

The trilingual author Mikhah Yosef Berdichevsky is widely known as a literary modernist and a rebel against Jewish socio-religious conventions. Yet he also developed an original dialectical way of thinking about Jewish tradition. Berdichevsky’s theory of tradition is partly elaborated in his undeservedly obscure Yiddish stories. In order to reconstruct this theory, we undertake a typology and thematic analysis of their signature literary trope: the unrealized wedding.

This book offers a novel analysis of the widely-used but ill-understood technique of thought experiment. The author argues that the powers and limits of this methodology can be traced to the fact that when the contemplation of an imaginary scenario brings us to new knowledge, it does so by forcing us to make sense of exceptional cases.

By carefully examining one of the most famous thought experiments in the history of science—that by which Galileo is said to have refuted the Aristotelian theory that heavier bodies fall faster than lighter ones—I attempt to show that thought experiments play a distinctive role in scientific inquiry. Reasoning about particular entities within the context of an imaginary scenario can lead to rationally justified concluusions that—given the same initial information—would not be rationally justifiable on the basis of a straightforward argument.

I propose that paradigmatic cases of self-deception satisfy the following conditions: (a) the person who is self-deceived about not-P pretends (in the sense of makes-believe or imagines or fantasizes) that not-P is the case, often while believing that P is the case and not believing that not-P is the case; (b) the pretense that not-P largely plays the role normally played by belief in terms of (i) introspective vivacity and (ii) motivation of action in a wide range of circumstances. Understanding (...) self-deception in this way is highly natural. And it provides a non-paradoxical characterization of the phenomenon that explains both its distinctive patterns of instability and its ordinary association with irrationality. Why, then, has this diagnosis been overlooked? I suggest that the oversight is due to a failure to recognize the philosophical significance of a crucial fact about the human mind, namely, the degree to which attitudes other than belief often play a central role in our mental and practical lives, both by "influenc[ing our]... passions and imagination," and by "governing.. .our actions.". (shrink)

The conduct of hostilities is very bad for the environment, yet relatively little attention has been focused on environmental military ethics by just war theorists and revisionist philosophers of war. Contemporary ecological concerns pose significant challenges to jus in bello. I begin by briefly surveying existing literature on environmental justice during wartime. While these jus in bello environmental issues have been addressed only sparsely by just war theorists, environmental jus ad bellum has rarely been tackled within JWT or the morality (...) of war. In line with the theme of this special issue, I focus my discussion of war and the natural environment primarily on the jus ad bellum level. I set out with the presumption against the use of force, and its possible exceptions. The principal question raised is whether environmental harm can trigger a new justification for war. Beyond just cause, I consider what might be a proportionate response to “environmental aggression,” or negligent harm to nature. The use of force is clearly justified in response to military attacks, against the natural environment or otherwise. Where harm to nature or its inhabitants are not caused by military aggression, just war theory criteria point in favor of responding via measures short of war. Finally, I suggest that responding by means that are not themselves harmful to nature serves to fulfill the further jus ad bellum criterion of “right intention.”. (shrink)

The Human Animal is an extended defense of what its author calls the Biological Approach to personal identity: that you and I are human animals, and that the identity conditions under which we endure are those which apply to us as biological organisms. The somewhat surprising corollary of this view is that no sort of psychological continuity is either necessary or sufficient for a human animal—and thus for us—to persist through time. In challenging the hegemony of Psychological Approaches to personal (...) identity, Olson offers a number of inventive and original arguments which are certain to evoke discussion and debate. (shrink)

Self-tracking devices point to a future in which individuals will be more involved in the management of their health and will generate data that will benefit clinical decision making and research. They have thus attracted enthusiasm from medical and public health professionals as key players in the move toward participatory and personalized healthcare. Critics, however, have begun to articulate a number of broader societal and ethical concerns regarding self-tracking, foregrounding their disciplining, and disempowering effects. This paper has two aims: first, (...) to analyze some of the key promises and concerns that inform this polarized debate. I argue that far from being solely about health outcomes, this debate is very much about fundamental values that are at stake in the move toward personalized healthcare, namely, the values of autonomy, solidarity, and authenticity. The second aim is to provide a framework within which an alternative approach to self-tracking for health can be developed. I suggest that a practice-based approach, which studies how values are enacted in specific practices, can open the way for a new set of theoretical questions. In the last part of the paper, I sketch out how this can work by describing various enactments of autonomy, solidarity, and authenticity among self-trackers in the Quantified Self community. These examples show that shifting attention to practices can render visible alternative and sometimes unexpected enactments of values. Insofar as these may challenge both the promises and concerns in the debate on self-tracking for health, they can lay the groundwork for new conceptual interventions in future research. (shrink)

Ross P. Cameron argues that the flow of time is a genuine feature of reality. He suggests that the best version of the A-Theory is a version of the Moving Spotlight view, according to which past and future beings are real, but there is nonetheless an objectively privileged present. Cameron argues that the Moving Spotlight theory should be viewed as having more in common with Presentism than with the B-Theory. Furthermore, it provides the best account of truthmakers for claims (...) about what was or will be the case. Cameron goes on to defend an account of the open future, and argues that this is a better account than that available to the Growing Block theory. (shrink)

Contemplating imaginary scenarios that evoke certain sorts of quasi‐sensory intuitions may bring us to new beliefs about contingent features of the natural world. These beliefs may be produced quasi‐observationally; the presence of a mental image may play a crucial cognitive role in the formation of the belief in question. And this albeit fallible quasi‐observational belief‐forming mechanism may, in certain contexts, be sufficiently reliable to count as a source of justification. This sheds light on the central puzzle surrounding scientific thought experiment, (...) which is how contemplation of an imaginary scenario can lead to new knowledge about contingent features of the natural world. (shrink)

The authors suggest that social movements research should recognize more the potential of the protesting body as an agent of social and political change. This contention is based on studying the relations among the body, gender, and knowledge in social protest by comparing two Israeli-Jewish leftist protest movements, a woman-only movement and a mixed-gender one, which protested against the Israeli Occupation in the early 1990s. The comparison reveals reversed patterns of body/knowledge relations, each connoting a different meaning and outcome of (...) the social protest. In the mixed movement, the body served as an instrument in carrying out the political knowledge and thus was left unmarked. In Women in Black, on the other hand, the body was the message, as it produced and articulated political ideology, simultaneously challenging the national security legacy and the gender order in Israel. (shrink)