There are numerous well-documented problems with the DSM’s polythetic-categorical approach to the delineation of mental disorders. However, the DSM-5 introduces an empirically based dimensional model of personality traits. These traits form a hierarchical structure that represents the organization of dispositions to common mental disorders. We connect emotions to this joint hierarchical structure using a modified set point model, which accommodates major theories linking personality and psychopathology—continuum, risk, scar, and pathoplasty—as well as more dynamic multivariate models. We argue that these traits (...) represent typical causal pathways that can be extracted from a complex web of equifinality and multifinality. Ultimately, research on mood disorders provides a stronger account of their underling traits than the variably endorsed symptoms of their polythetic criteria. (shrink)

In this article, we want to analyse the principal characteristics of three faculties of the soul in Proclus’ work : discursive thinking, contemplation and theurgic practice. We will then establish links between these faculties and the process of purification, divided into philosophical, dialectic and telestic types. We will then analyse these types of purification in relation with three metaphors exploited by Proclus : the naked soul, the flower of the intellect, and silence. The goal of this article consists in proving (...) that dianoia (discursive thinking), even if it has to be overcome by other faculties (contemplation and theurgic practice), still operates implicitly in the process of assimilation to the One. In other words, contemplation and theurgic practice are not a substitute for rational thinking, but rather its ultimate achievement. (shrink)

David Wallace argues that we should take quantum theory seriously as an account of what the world is like--which means accepting the idea that the universe is constantly branching into new universes. He presents an accessible but rigorous account of the 'Everett interpretation', the best way to make coherent sense of quantum physics.

Here the philosopher and physicist David Z Albert argues, among other things, that the difference between past and future can be understood as a mechanical phenomenon of nature and that quantum mechanics makes it impossible to present the entirety of what can be said about the world as a narrative of “befores” and “afters.”.

The world is configured in ways that seem systematically hospitable to life forms, especially the human race. Is this the outcome of divine planning or simply of the laws of physics? Ancient Greeks and Romans famously disagreed on whether the cosmos was the product of design or accident. In this book, David Sedley examines this question and illuminates new historical perspectives on the pantheon of thinkers who laid the foundations of Western philosophy and science. Versions of what we call (...) the "creationist" option were widely favored by the major thinkers of classical antiquity, including Plato, whose ideas on the subject prepared the ground for Aristotle's celebrated teleology. But Aristotle aligned himself with the anti-creationist lobby, whose most militant members—the atomists—sought to show how a world just like ours would form inevitably by sheer accident, given only the infinity of space and matter. This stimulating study explores seven major thinkers and philosophical movements enmeshed in the debate: Anaxagoras, Empedocles, Socrates, Plato, the atomists, Aristotle, and the Stoics. (shrink)

David B. Wong proposes that there can be a plurality of true moralities, moralities that exist across different traditions and cultures, all of which address facets of the same problem: how we are to live well together. Wong examines a wide array of positions and texts within the Western canon as well as in Chinese philosophy, and draws on philosophy, psychology, evolutionary theory, history, and literature, to make a case for the importance of pluralism in moral life, and to (...) establish the virtues of acceptance and accommodation. Wong's point is that there is no single value or principle or ordering of values and principles that offers a uniquely true path for human living, but variations according to different contexts that carry within them a common core of human values. We should thus be modest about our own morality, learn from other approaches, and accommodate different practices in our pluralistic society. (shrink)

David Wiggins; II*—Deliberation and Practical Reason, Proceedings of the Aristotelian Society, Volume 76, Issue 1, 1 June 1976, Pages 29–52, https://doi.org/10.

David Sobel defends subjectivism about well-being and reasons for action: the idea that normativity flows from what an agent cares about, that something is valuable because it is valued. In these essays Sobel explores the tensions between subjective views of reasons and morality, and concludes that they do not undermine subjectivism.

In this new introduction to a classic philosophical text, David Stern examines Wittgenstein's Philosophical Investigations. He gives particular attention to both the arguments of the Investigations and the way in which the work is written, and especially to the role of dialogue in the book. While he concentrates on helping the reader to arrive at his or her own interpretation of the primary text, he also provides guidance to the unusually wide range of existing interpretations, and to the reasons (...) why the Investigations have inspired such a diversity of readings. Following closely the text of the Investigations and meant to be read alongside it, this survey is accessible to readers with no previous background in philosophy. It is well-suited to university-level courses on Wittgenstein, but can also be read with profit by students in other disciplines. (shrink)

Do psychological traits predict philosophical views? We administered the PhilPapers Survey, created by David Bourget and David Chalmers, which consists of 30 views on central philosophical topics (e.g., epistemology, ethics, metaphysics, philosophy of mind, and philosophy of language) to a sample of professional philosophers (N = 314). We extended the PhilPapers survey to measure a number of psychological traits, such as personality, numeracy, well-being, lifestyle, and life experiences. We also included non-technical ‘translations’ of these views for eventual use (...) in other populations. We found limited to no support for the notion that personality or demographics predict philosophical views. We did, however, find that some psychological traits were predictive of philosophical views, even after strict correction for multiple comparisons. Findings include: higher interest in numeracy predicted physicalism, naturalism, and consequentialism; lower levels of well-being and higher levels of mental illness predicted hard determinism; using substances such as psychedelics and marijuana predicted non-realist and subjectivist views of morality and aesthetics; having had a transformative or self-transcendent experience predicted theism and idealism. We discuss whether or not these empirical results have philosophical implications, while noting that 68% of our sample of professional philosophers indicated that such findings would indeed have philosophical value. (shrink)

David Wiggins; IV*—Moral Cognitivism, Moral Relativism and Motivating Moral Beliefs, Proceedings of the Aristotelian Society, Volume 91, Issue 1, 1 June 1991, P.

Many guidelines and commentators endorse the view that clinical research is ethically acceptable only when it has social value, in the sense of collecting data which might be used to improve health. A version of this social value requirement is included in the Declaration of Helsinki and the Nuremberg Code, and is codified in many national research regulations. At the same time, there have been no systematic analyses of why social value is an ethical requirement for clinical research. Recognizing this (...) gap in the literature, recent articles by Alan Wertheimer and David Resnik argue that the extant justifications for the social value requirement are unpersuasive. Both authors conclude, contrary to almost all current guidelines and regulations, that it can be acceptable across a broad range of cases to conduct clinical research which is known prospectively to have no social value. The present article assesses this conclusion by critically evaluating the ethical and policy considerations relevant to the claim that clinical research must have social value. This analysis supports the standard view that social value is an ethical requirement for the vast majority of clinical research studies and should be mandated by applicable guidelines and policies. (shrink)

David Wiggins; XV*—Weakness of Will Commensurability, and the Objects of Deliberation and Desire, Proceedings of the Aristotelian Society, Volume 79, Issue 1, 1.

For this volume David Wiggins has selected and revised eleven of his essays in an area of metaphysics where his work has been particularly influential, and he has added a substantial introduction and one new unpublished essay. Among the subjects treated are substance, identity, persistence, persons, sortals, and artefacts.

We explore success drivers of reward-based crowdfunding for poverty alleviation in China. The results from our econometric modeling using data from 4375 reward-based crowdfunding campaigns suggest that poverty alleviation campaigns, as compared to ordinary ones, benefit from higher funded amounts, larger backer numbers, and greater success rates. The results also suggest that poverty alleviation campaigns perform better when the products sold originate from poorer (as compared to wealthier) regions and when price premiums are lower (as compared to higher). We corroborate (...) important findings from the field study with an experimental study, showing that the consumer’s feeling of warm glow accounts for the positive effects of poverty alleviation campaigns (as compared to ordinary) campaigns. We expand the applications of warm-glow theory into the context of reward-based crowdfunding campaigns for poverty alleviation and offer new insights into success drivers of such campaigns. (shrink)

In his thoughtful defence of very modest moral enhancement, David DeGrazia1 makes the following assumption: ‘Behavioural improvement is highly desirable in the interest of making the world a better place and securing better lives for human beings and other sentient beings’. Later in the paper, he gives a list of some psychological characteristics that ‘all reasonable people can agree … represent moral defects’. I think I am a reasonable person, and I agree that most if not all items on (...) the lists do represent moral defects—I certainly would regard them as such in a close family member or friend. But if I were in the business of ‘making the world a better place and securing better lives for human beings and other sentient beings’, I would hesitate to prescribe moral enhancement for everyone with these acknowledged defects. A lot of good work, from removing tumours to negotiating treaties, may be best done by people with serious moral defects.For a simple consequentialist, a moral defect is just a trait that tends to make the world a worse place. Not being a consequentialist, I think that moral defects should be identified independently of their tendency to produce worse outcomes. For this reason, I think it's necessary to qualify DeGrazia's starting assumption—I think behavioural improvement may sometimes be undesirable if our goal is to make the world a better place. My reasons will be familiar to readers of Bernard Williams.As …. (shrink)

Ramseyan humility is the thesis that we cannot know which properties realize the roles specified by the laws of completed physics. Lewis seems to offer a sceptical argument for this conclusion. Humean fundamental properties can be permuted as to their causal roles and distribution throughout spacetime, yielding alternative possible worlds with the same fundamental structure as actuality, but at which the totality of available evidence is the same. On the assumption that empirical knowledge requires evidence, we cannot know which of (...) these worlds is actual. However, Lewis also appeals to a range of familiar semantic principles when framing his argument, which leads some authors to suppose that he can also plausibly be interpreted as offering a purely semantic argument for humility in addition. In this paper I grant that these arguments are Lewisian, but argue that Lewis is also committed to a theory of mind that licenses a purely metaphysical argument for humility based on the idea that mental properties supervene on fundamental structure. Given that knowing which x is the F requires knowing that a is the F, the supposition that we could come to know which properties actually occupy the fundamental roles entails differences in mental properties between worlds with the same fundamental structure, violating supervenience. Humility follows right away, without any further epistemic or semantic principles. This argument is immune to almost every way of rebutting the sceptical and semantic arguments; conversely, almost every way of rebutting the metaphysical argument tells equally against the others. (shrink)

_A powerful treatise that demonstrates the existence of altruism in nature, with surprising implications for human society_ Does altruism exist? Or is human nature entirely selfish? In this eloquent and accessible book, famed biologist David Sloan Wilson provides new answers to this age-old question based on the latest developments in evolutionary science. From an evolutionary viewpoint, Wilson argues, altruism is inextricably linked to the functional organization of groups. “Groups that work” undeniably exist in nature and human society, although special (...) conditions are required for their evolution. Humans are one of the most groupish species on earth, in some ways comparable to social insect colonies and multi-cellular organisms. The case that altruism evolves in all social species is surprisingly simple to make. Yet the implications for human society are far from obvious. Some of the most venerable criteria for defining altruism aren’t worth caring much about, any more than we care much whether we are paid by cash or check. Altruism defined in terms of thoughts and feelings is notably absent from religion, even though altruism defined in terms of action is notably present. The economic case for selfishness can be decisively rejected. The quality of everyday life depends critically on people who overtly care about the welfare of others. Yet, like any other adaptation, altruism can have pathological manifestations. Wilson concludes by showing how a social theory that goes beyond altruism by focusing on group function can help to improve the human condition. (shrink)

_A powerful treatise that demonstrates the existence of altruism in nature, with surprising implications for human society_ Does altruism exist? Or is human nature entirely selfish? In this eloquent and accessible book, famed biologist David Sloan Wilson provides new answers to this age-old question based on the latest developments in evolutionary science. From an evolutionary viewpoint, Wilson argues, altruism is inextricably linked to the functional organization of groups. “Groups that work” undeniably exist in nature and human society, although special (...) conditions are required for their evolution. Humans are one of the most groupish species on earth, in some ways comparable to social insect colonies and multi-cellular organisms. The case that altruism evolves in all social species is surprisingly simple to make. Yet the implications for human society are far from obvious. Some of the most venerable criteria for defining altruism aren’t worth caring much about, any more than we care much whether we are paid by cash or check. Altruism defined in terms of thoughts and feelings is notably absent from religion, even though altruism defined in terms of action is notably present. The economic case for selfishness can be decisively rejected. The quality of everyday life depends critically on people who overtly care about the welfare of others. Yet, like any other adaptation, altruism can have pathological manifestations. Wilson concludes by showing how a social theory that goes beyond altruism by focusing on group function can help to improve the human condition. (shrink)

In _Thinking After Heidegger_, David Wood takes up the challenge posed by Heidegger - that after the end of philosophy we need to learn to _think_. But what if we read Heidegger with the same respectful irreverence that he brought to reading the Greeks, Kant, Hegel, Husserl and the others? For Wood, it is Derrida's engagements with Heidegger that set the standard here – enacting a repetition through transformation and displacement. But Wood is not content to crown the new (...) king. Instead he sets up a many-sided conversation between Heidegger, Hegel, Adorno, Nietzsche, Blanchot, Kierkegaard, Derrida and others. Derrida and deconstruction are first critically addressed and then drawn into the fundamental project of philosophical renewal, or renewal _as_ philosophy. The book begins by rewriting Heidegger's inaugural lecture, 'What is Metaphysics?' and ends with an extended analysis of the performativity of his extraordinary _Beitrage_. _Thinking after Heidegger_ will be a valuable text for scholars and students of contemporary philosophy, literature and cultural studies. (shrink)

In response to a recent argument by David Bloor, I argue that denying absolutes does not necessarily lead to relativism, that one can be a fallibilist without being a relativist. At issue are the empirical natural sciences and what might be called “framework relativism”, that is, the idea that there is always a conceptual scheme or set of practices in use, and all observations are theory-laden relative to the framework. My strategy is to look at the elements that define (...) a relativist stance and show where the pragmatic fallibilist disagrees. Defending the pragmatic notion of experience will be central, given that relativists reject the idea that experience can play a role in objectively justifying belief. We can reject all absolutes and start from the premise that everything is historical, contingent, and situated. One of the lessons of pragmatism is that universal and fixed principles are not necessary for objective knowledge. (shrink)

In response to a recent argument by David Bloor, I argue that denying absolutes does not necessarily lead to relativism, that one can be a fallibilist without being a relativist. At issue are the empirical natural sciences and what might be called “framework relativism”, that is, the idea that there is always a conceptual scheme or set of practices in use, and all observations are theory-laden relative to the framework. My strategy is to look at the elements that define (...) a relativist stance and show where the pragmatic fallibilist disagrees. Defending the pragmatic notion of experience will be central, given that relativists reject the idea that experience can play a role in objectively justifying belief. We can reject all absolutes and start from the premise that everything is historical, contingent, and situated. One of the lessons of pragmatism is that universal and fixed principles are not necessary for objective knowledge. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Painting Outside the Lines: Patterns of Creativity in Modern ArtMatthew ZiffPainting Outside the Lines: Patterns of Creativity in Modern Art, by David W. Galenson. Cambridge: Harvard University Press, 2001, 272 pp., $29.95.The relationship between the market value of paintings and the chronological point in an artist's working life when the paintings were produced is the driving mechanism for exploring creativity and innovation in David W. Galenson's (...) book "Painting Outside the Lines: Patterns of Creativity in Modern Art. The working thesis of this book is that Modern artists have worked creatively and innovatively in one of two distinctly different manners. The terminology Galenson uses to describe these distinct ways of working are "finders" and "seekers." Finders are artists like Pablo Picasso, who at age 26, make startling and important innovations with little advance indication that such a burst is about to take place. Seekers are artists like Paul Cezanne, whospend their entire working lives engaged in the pursuit of a singular approach or achievement. The differences between these methodologies are carefully presented through the details of the working lives of a variety of Modern artists. French nineteenth century and early twentieth-century artists and mid-twentieth-century American artists are used as the source data for these comparisons.Early in the book Galenson presents lists of chronological events within the lives of artists and market valuation of their work within this chronology. The dramatic clarity of the relationships presented in this data sets the stage for the detailed information that follows. Factors that in some cases only partly, and in others nearly completely, explain an artist's way of working are offered through biographic information, information about the aesthetic and cultural milieu, and about the economic and educational structures that are predominant during the relevant time in the life of the artist.The relationship between the aesthetic and cultural milieu surrounding an artist and the capacity or inclination of an artist to be innovative is an important aspect of the book's analysis. The scope of the book is limited to Modern artists because of the shift that took place at the outset of Modern art, during the mid 1860s, that brought a strong emphasis on innovation and change for their own sake as an important characteristic within a work of art. This emphasis "created incentives for painters to produce new approaches to art" (p. 111). Prior to the time of Modern art, innovation and change were often unnecessary for an artist to be successful. Modern art introduced the demand that innovation and change be necessary ingredients in art, and therefore the search for innovation became a significant element within the work of many artists. The manner in which this search took place, as presented through the data at hand, reveals how individual artists viewed the need for innovation and change within their own [End Page 123] work. Paul Cezanne, for example, was aware of the impact that his painting was having on the art world, but he insisted that he was not yet finished with discoveries that would reveal the truest expression of his beliefs about aesthetic expression.In the American movement, "Abstract Expressionism," Galenson finds a useful counter example to the art scene in Paris. In the United States, especially during the 1940s and 1950s — the peak years of creative output by Abstract Expressionist artists — the demand for their work was quite low. There were few economically viable outlets for the work of de Kooning, Pollack, Rothko, and the others of this group. Consequently there is a shift in the chronological point at which these artists achieve market value success. Nearly all of these artists receivedrecognition at an older age than the French artists of the late nineteenth and early twentieth centuries.The thesis of the book, that there are two fundamentally different ways of working to produce works of art, is directly applicable to, and useful in, exploring issues of teaching and learning in design education. As a teacher of interior architecture I was interested to follow the details that Galenson presented in support of his analysis of the careers of numerous Modern artists. The methodological differences between seeking and... (shrink)

I develop the decision-theoretic approach to quantum probability, originally proposed by David Deutsch, into a mathematically rigorous proof of the Born rule in (Everett-interpreted) quantum mechanics. I sketch the argument informally, then prove it formally, and lastly consider a number of proposed ``counter-examples'' to show exactly which premises of the argument they violate. (This is a preliminary version of a chapter to appear --- under the title ``How to prove the Born Rule'' --- in Saunders, Barrett, Kent and Wallace, (...) "Many worlds? Everett, quantum theory and reality", forthcoming from Oxford University Press.). (shrink)

I investigate the consequences for semantics, and in particular for the semantics of tense, if time is assumed to have a branching structure not out of metaphysical necessity (to solve some philosophical problem) but just as a contingent physical fact, as is suggested by a currently-popular approach to the interpretation of quantum mechanics.

This is the text of The Lindley Lecture for 2008, given by David Wiggins, a British philosopher.

Timothy Williamson offers a proof of the counterintuitive claim that, if an object exists, then it exists necessarily. David Wiggins argues that this result reveals the philosophical disadvantage of a first level (or ‘ticking over’) view of the very ‘exists’ and the advantage of the second level account offered by Frege and Russell. The author seeks to show how, using an idea of G. Evans but without the use of the resources of ‘free logic’, all occurrences of ‘exist’, including (...) its occurrence in true, negative existential, singular statements, can be accommodated to the Frege–Russell view and accorded the intuitively required modal status. (shrink)

The structure and style of philosophy has evolved in response to philosophy's confrontation with its own limits. Are these limits real or are they just phantoms haunting the philosophical project? How do philosophy and philosophers attempt to overcome these limits, or at least come to terms with them? In "Philosophy at the Limit" David Wood pursues this theme in modern philosophers from Hegel to Derrida including Nietzsche, Wittgenstein, Heidegger and Gadamer. He focuses on questions of philosophical style, problems with (...) dialogue and in direct communication, the structural closure of philosophical texts, and performative strategy in philosophy. "Philosophy at the Limit" is an accessible discussion of some of the complex issues that empower continental philosophy. It may appeal to students of philosophy and contemporary thought at every level, and to the general reader interested in the heart of the current debates in European thought. (shrink)

In this article we attempt to situate nursing within the interprofessional care team with respect to processes of ethical practice and ethical decision making. After briefly reviewing the concept of interprofessionalism, the idea of a nursing ethic as ‘unique’ within the context of an interprofessional team will be explored. We suggest that nursing’s distinct perspective on the moral matters of health care stem not from any privileged vantage point but rather from knowledge developed through the daily activities of nursing practice. (...) Because of their position vis-à-vis patients and families in everyday clinical care, nurses cultivate ethical knowledge of at least two forms: (1) relational knowledge; and (2) embodied knowledge. Through the integration of these forms of knowledge, nurses develop a unique moral perspective and can make a meaningful contribution to the realm of ethics in interprofessional care. (shrink)

This book uncovers the lost history of Christianity's encounters with Pythagorean ideas before the Renaissance. David Albertson skillfully examines ancient and medieval theologians, particularly Thierry of Chartres and Nicholas of Cusa, who successfully reconceived the Trinity and the Incarnation within the framework of Greek number theory. David Albertson challenges modern assumptions about the complex relationship between religion and science.

Jacques Derrida's prolific output has been the delight of philosophers and literary theorists for over twenty years. His influence on the way we read theoretical texts continues to be profound. No serious contemporary thinker can fail to come to terms with deconstruction and there have been a number of monographs devoted to his work. Very few, however, have combined a critical edge with a detailed knowledge of his writing. The contributors to this volume were each asked - in the most (...) positive sense - to take just such a critical approach. There are substantive papers by Jean-Luc Nancy, Manfred Frank, John Sallis, Robert Bernasconi, Irene Harvey, Michel Haar, Christopher Norris, Geoff Bennington, John Llewelyn and an introduction by David Wood. (shrink)

Originally published in 1989, The Deconstruction of Time was the first to examine what has become the fundamental, even defining, project in continental ...

I argue that, in his effort to overcome causation as an obstacle to agency or free will, Raymond Tallis’ self-described “Humean” re-working of David Hume’s analysis of causation falters on historicotextual and conceptual grounds.

Features of threatening cues and the associated context influence the perceived imminence of threat and the defensive responses evoked. To provide additional knowledge about how the directionality of a threat (i.e. directed-towards or away from the viewer) might impact defensive responses in humans, participants were shown pictures of a man carrying a gun (threat) or nonlethal object (neutral) directed-away from or towards the participant. Cardiac and electrodermal responses were collected. Compared to neutral images, threatening images depicting a gun directed-towards the (...) participant induced sustained bradycardia and an increased electrodermal response, interpreted as immobility under attack. This defensive immobility reaction is evoked by high perceived threat and inescapable situations and indicates intense action preparation. Pictures of guns directed-away from the participant induced shorter bradycardia and no significant modulation of the electrodermal response compared to neutral pictures, which might be consistent with the perception of a less threatening situation. The results show that the directionality of threat stimuli is a key factor that prompts different patterns of defensive responses. (shrink)

Jacques Derrida's extensive early writings devoted considerable attention to "being as presence," the reality underlying the history of metaphysics. In Derrida on Being as Presence: Questions and Quests, David A. White develops the intricate conceptual structure of this notion by close exegetical readings drawn from these writings. White discusses cardinal concepts in Derrida's revamping of theoretical considerations pertaining to language--signification, context, negation, iterability--as these considerations depend on the structure of being as presence and also as they ground "deconstructive" reading. (...) White's appraisal raises questions invoking a range of problems. He deploys these questions in conjunction with thematically related quests that arise given Derrida's conviction that the history of metaphysics, as variations on being as presence, has concealed and skewed vital elements of reality. White inflects this critical apparatus concerning being as presence with texts drawn from that history--e.g., by Plato, Aristotle, Bacon, Hume, Kant, Whitehead. The essay concludes with a speculative ensemble of provisional categories, or zones of specificity. Implementing these categories will ground the possibility that philosophy in general and metaphysics in particular can be pursued in ways which acknowledge the relevance of Derrida's thought when integrated with the philosophical enterprise as traditionally understood. (shrink)

Here a group of philosophers, economists and political theorists discuss the work of David Gauthier, which seeks to show that rational individuals would accept certain moral constraints on their choices. The possibilities and limitations of a contractarian approach to issues of justice is analyzed.