This paper critiques the biological race realism of Quayshawn Spencer. Spencer's recent embrace of “radical race pluralism” (RRP) is welcome but incomplete, because it needs methods that distinguish different communicative contexts for how American English speakers use “race” and related terms. I offer a pragmatic approach to identifying such contexts that combines pragmatic argumentation theory, rhetorical polysemy, and a pragmatic approach to definition. One consequence of embracing RRP is that Spencer's theory of “OMB race talk” is unsupportable because it collapses (...) three distinct communicative contexts: genomic research, legal and regulatory governance, and ordinary talk. By so doing, OMB race talk blocks attempts to fight racism and violates ethical standards that should allow people the agency to define their own identities. (shrink)

With this issue History and Philosophy of Logic begins its twenty-fifth year of publication. In the years since its founding, by virtue of its high standards and broad scope of coverage, it has bec...

The theory of the firm has recently undergone a dramatic transformation, drawing heavily on the pathbreaking work of Armen Alchian. This volume explores his contribution to the debate, including essays by Harold Demetz, Ben Klein, Jerry Jordan and Art Devany.

In das paper 1 consider the reliability condition in Alvin Platinga’s proper functionalist account of epistemic warrant I begin by reviewing m some detail the features of the reliability condition as Platinga has articulated a From there, 1 consider what is needed to ground or secure the sort of reliability which Plantinga has m mind, and argue that what is needed is a significant causal condition which has generally been overlooked Then, after identifying eight versions of the relevant sort of (...) reliability, I exam me each alternative as to whether as requirement, along with Platinga’s other proposed conditions, would give us a satisfactory account of epistemic warrant I conclude that there is bale to no hope of formulating a reliability condition that would yield a satisfactory analysts of the sort Plantinga desires. (shrink)

Philosophical defenses of cognitive/evolutionary psychological accounts of racialism claim that classification based on phenotypical features of humans was common historically and is evidence for a species-typical, cognitive mechanism for essentializing. They conclude that social constructionist accounts of racialism must be supplemented by cognitive/evolutionary psychology. This article argues that phenotypical classifications were uncommon historically until such classifications were socially constructed. Moreover, some philosophers equivocate between two different meanings of “racial thinking.” The article concludes that social constructionist accounts are far more robust (...) than psychological accounts for the origins of racialism. (shrink)

Religious considerations in medical decision-making have enjoyed newfound attention in recent years, challenging the assumption that the domains of biological and spiritual flourishing can be cleanly separated in clinical practice. A surprising majority of patients desire their physicians to engage their religious and spiritual concerns, yet most never receive such attention, particularly in cases near the end of life where such attention seems most warranted.1–3 As physicians Aparna Sajja and Christina Puchalski recently wrote in the AMA Journal of Ethics theme (...) issue on ‘Religion and Spirituality in Healthcare Practice’, modern medical training is ‘falling short of preparing physicians to help patients with the metaphysical needs of their illness’.4 It would seem then that both patients and physicians might challenge the conclusions proffered by philosophers Jake Greenblum and Ryan Hubbard in ‘Responding to Religious Patients: Why Physicians Have No Business Doing Theology’, in which they claim that physicians ought not to engage religious reasoning for medical decisions. Their conclusion relies on two core arguments: a ‘public reason’ argument and a ‘fiduciary argument’, both of which contend that theology and religious considerations have no place in medical reasoning. We find that two central errors undergird these arguments. First is the fraught notion of an epistemically and ethically normative public reason, and second is a fundamental mischaracterisation of the fiduciary nature of the patient–physician relationship and the nature of medicine itself. In response, we argue that all physicians essentially ‘do theology’ and that, rather than divorcing theology from medical practice, clinicians should make it their business to do theology well. To support the exclusion of religious reasoning from medical decision-making, the authors open with a ‘public reason argument’, suggesting that physicians serve in roles closely resembling those of public officials. As such, the physician as public official ought to limit himself …. (shrink)

From ancient times to the present, the discovery and presentation of new proofs of previously established theorems has been a salient feature of mathematical practice. Why? What purposes are served by such endeavors? And how do mathematicians judge whether two proofs of the same theorem are essentially different? Consideration of such questions illuminates the roles that proofs play in the validation and communication of mathematical knowledge and raises issues that have yet to be resolved by mathematical logicians. The Appendix, in (...) which several proofs of the Fundamental Theorem of Arithmetic are compared, provides a miniature case study. (shrink)

Now language is very important for philosophizing, and, as we shall see, especially important for metaphysics. Metaphysics is reflection on the world as intellectually experienced, and this means, on the world as known and formulated and expressed in language or discourse. As Frederick Woodbridge puts it, "Telling the truth about man's intellectual experience of the world, and trying to discover what that truth implies, is the business of philosophy." Naturally, this attempt leads beyond that intellectual experience of the world, that (...) formulation in discourse, to the world itself. It leads to the context in which the world is experienced reflectively, to the "immediately" or "directly" experienced world—to the world encountered in our many other ways of experiencing it than reflective, intellectual, or linguistic. For "intellectual experience" is a way of experiencing the world, and "linguistic formulation" is a way of expressing and articulating subject-matter encountered and experienced in many other ways. (shrink)

All this has been clearly revealed by our philosophies of experience, however muddled they may have been about the nature of "experience" itself. Philosophies of experience have taught most when they have tried to place the world stated and known in the context of the world experienced in other ways, in order to learn and state more. They have taught least when, professedly most empirical, and most positivistic, they have tried to stay as close as possible to the world immediately (...) "given." There is a certain irony about the long and never-ending search for the "given," for what we supposedly start with, that is hardly dispelled by the shouts of triumph each time a new "given" is discovered. To seek to know what the world is like when it is not known, is after all intelligible only as a contribution to making the world better known. Whatever else the world may be when it is not known, it is at least not known. (shrink)

Constructive engagement in international business practice is defined as purpose-driven behavior in which economic contributions by the foreign investor also advance social progress in the host country. This paper distinguishes between amoral and moral social agency, and proposes a model of principled constructive engagement that describes a principled constructive engagement regime enacted in a disciplined, morally-directed manner.

I argue in this paper that philosophers have tended to neglect most autobiographies, even explicitly philosophical ones, due to invalid presuppositions about genre demarcations, and that they would do well to consider them for the resources they offer in terms of constituting positions on selfhood and agency. I further argue that Jacques Derrida offers a productive theoretical framework for understanding philosophical autobiographies as performances, or instances of "making" the truth (Augustine's veritatem facere) by "testifying" or "witnessing," and analyze both Derrida's (...) "Circumfession" and Søren Kierkegaard's 'On My Work as an Author' as examples of this kind of performance. (shrink)

What kind of persons could engage in political torture? Not only the morally impaired who lack empathy or compassion, or even the merely obedient, but also the righteous who struggle with conscience, and the realists who set morality aside.

Legal Validity Legal validity governs the enforceability of law, and the standard of legal validity enhances or restricts the ability of the political ruler to enforce his will through legal coercion. Western law adopts three competing standards of legal validity. Each standard emphasizes a different dimension of law (Berman 1988, p. 779), and each has […].

We shall get to the crux of the issue if we ask, "What is it that reason is after, and hopes to achieve?" According to Blanshard, it is the grasp of necessity; it is the knowledge not simply of what is, but also and at the same time of what in the strictest sense must be. For reason seeks a final answer to the question, "Why?"; and only when one's knowledge is necessary is a further "Why?" found to be entirely (...) superfluous. Now perfect necessity may be grasped, thinks Blanshard, only in a context of total knowledge. The final goal of reason is thus a knowledge of the world which is perfectly necessary, and by virtue of this fact perfectly complete. (shrink)

What were seen widely in Hume's time as "the obvious dictates of reason" are rarely if ever seen as such today. One reads now that the table does not seem to diminish as one removes oneself from it; instead it appears roughly the same in size all the while. And, what if it did seem to diminish? This would not prove that the existent of which one is visually aware is diminishing, and is therefore but the image of the table (...) rather than the table itself. The appearance of an object is not another object; it is just the original object appearing. Quite simply, things may seem otherwise than they are. (shrink)

In this paper I suggest that becoming, Or passage, Is not merely paradoxical, But positively contradictory. On the assumption that events become, We are entitled to say that at certain times, Certain events are earlier or later, As the case may be, Than such temporal events as the characterization of events by presentness. But since temporal relations are permanent, They cannot be said without contradiction to obtain at any one time as opposed to another.

Certain facts about subjective successions support, I hold, a theory of mind?dependent sensory data. Suppose that no such theory is true and, furthermore, that as one experiences a visual subjective succession, that of which one is visually aware consists typically in a static physical array. Nevertheless one will, I hold, experience a certain change taking place within one's visual field; and under the imagined conditions, it is hard to fathom what this change could be. Various seemingly plausible and helpful suggestions (...) are examined and rejected. I conclude that neither a common?sense realism nor, in fact, any view which rejects mind?dependent sensory data can deal satisfactorily with subjective successions. (shrink)

In this paper I will explore three major issues that confront the implementation of Philosophy for Children in a developing country, using a recent project that I helped initiate in the Philippines as indicative of the importance of these issues. The three issues are: modification of the curriculum materials to meet cultural conditions ; differences in pedagogical methods, teacher expectations and classroom dynamics; and the affect of nationalism on attitudes towards educational curricula "imported" from the developed world. This third issue (...) is of profound philosophical importance, because it suggests the need to defend the Philosophy for Children program in light of charges that they threaten the cultural integrity of the host culture. (shrink)

The idea of God’s action in history was prominent in the Biblical theology of the past generation. This theology was generally opposed to philosophic explication of its doctrine of God, and consequently it is difficult to say just what it meant by divine action. In any case, that movement faded and, with it, talk of God’s acts.

This essay examines how the American Jewish Congress (AJC) designed a legal attack on discrimination based on social science. This campaign led to the creation in 1945 of two new AJC commissions, t...