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  1.  91
    Is There Anything to the Authority Thesis?Wolfgang Barz - 2018 - Journal of Philosophical Research 43:125-143.
    Many philosophical theories of self-knowledge can be understood as attempts to explain why self-ascriptions enjoy a certain kind of authority that other-ascriptions lack (the Authority Thesis). The aim of this paper is not to expand the stock of existing explanations but to ask whether the Authority Thesis can be adequately specified. To this end, I identify three requirements that must be met by any satisfactory specification. I conclude that the search for an adequate specification of the Authority Thesis leads to (...)
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  2.  2
    What Is Wrong With a Thumping Liar.Yotam Benziman - 2018 - Journal of Philosophical Research 43:83-96.
    I address the puzzle of the supposed wrongness of “a thumping liar” On the one hand, it seems that the more you lie, the more wrong you commit. On the other hand, the more you lie, the more people are aware that you are not telling the truth, the less can you deceive them, the less can you wrong them. The liar who is known as such seems to cause no harm. I show how according to some analyses such a (...)
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  3.  5
    Dependency Care Before Pizza: A Reply to Narveson.Asha Bhandary - 2018 - Journal of Philosophical Research 43:153-158.
    This essay responds to Jan Narveson’s libertarian commentary on my earlier work “Liberal Dependency Care.” There, I argued that the underlying logic of the circumstances of justice warrants adding care to a liberal theory of justice. In this essay, I rebut Narveson’s skeptical claims about the liberal credentials of my justificatory argument by identifying the extent to which my view shares the same reasonable constraints on liberty as those defended by John Stuart Mill. I also suggest that a libertarian refusal (...)
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  4.  4
    The Character of the Hypocrite.Paul Bloomfield - 2018 - Journal of Philosophical Research 43:69-82.
    A distinction is made between acting hypocritically and the character trait of being a hypocrite. The former is understood as resulting from the employment of a double standard in order to obtain a wrongful advantage, while a particular problem with the latter is that hypocrites do not give trustworthy testimony.
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  5. Even Worse Than It Seems.John Capps - 2018 - Journal of Philosophical Research 43:113-124.
    Laurie Paul has recently proposed that transformative experiences are a distinct challenge to our ability to make rational decisions about our futures. In response, many have claimed that the situation is not as bad as it seems and that it is possible to rationally choose to undergo a transformative experience. Here I argue that the situation is actually worse because the current debate has so far only been framed in terms of comparing a transformative experience to the familiar status quo. (...)
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  6.  1
    Kripkenstein on Belief.Antonio Capuano - 2018 - Journal of Philosophical Research 43:249-258.
    I offer a skeptical reading of Saul Kripke’s “A Puzzle about Belief.” I maintain that Kripke formulates a skeptical paradox about belief that is analogous to the skeptical paradox about meaning and rule-following that, according to Kripke, Wittgenstein formulates in his Philosophical Investigations.
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  7.  17
    Epistemic Insouciance.Quassim Cassam - 2018 - Journal of Philosophical Research 43:1-20.
    This paper identifies and elucidates a hitherto unnamed epistemic vice: epistemic insouciance. Epistemic insouciance consists in a casual lack of concern about whether one’s beliefs have any basis in reality or are adequately supported by the best available evidence. The primary intellectual product of epistemic insouciance is bullshit in Harry Frankfurt’s sense. This paper clarifies the notion of epistemic insouciance and argues that epistemic insouciance is both an epistemic posture and an epistemic vice. Epistemic postures are attitudes towards epistemic objects (...)
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  8.  7
    Making Sense of the Sentence.Daniel Coren - 2018 - Journal of Philosophical Research 43:205-222.
    Early on in his Nicomachean Ethics, Aristotle argues that there must be a single end or good desired for its own sake, for the sake of which all of our other ends are desired. The argument includes the following conditional: “If we chose everything for the sake of something else so that the process went on forever, then our desire would be empty and futile.” This paper addresses that conditional. First, I explain why the conditional appears to be false. Second, (...)
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  9.  7
    Dispositional Essentialism, Directedness, and Inclination to an End.William Hannegan - 2018 - Journal of Philosophical Research 43:191-204.
    Dispositional essentialists U. T. Place, George Molnar, and C. B. Martin hold that dispositions are intrinsically directed to their manifestations. Thomists have noted that this directedness is similar to Thomistic directedness to an end. I argue that Place, Molnar, and Martin would benefit from conceiving of dispositional directedness as the sort of directedness associated with Thomistic inclinations. Such Thomistic directedness can help them to account for the production of manifestations; to justify their reliance on dispositional directedness; to show the causal (...)
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  10.  68
    Deep Epistemic Vices.Ian James Kidd - 2018 - Journal of Philosophical Research 43:43-67..
    Although the discipline of vice epistemology is only a decade old, the broader project of studying epistemic vices and failings is much older. This paper argues that contemporary vice epistemologists ought to engage more closely with these earlier projects. After sketching some general arguments in section one, I then turn to deep epistemic vices: ones whose identity and intelligibility depends on some underlying conception of human nature or the nature of reality. The final section then offers a case study from (...)
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  11.  3
    Uncovering a Tension.Luke Maring - 2018 - Journal of Philosophical Research 43:159-169.
    It is common to assume that democracy is intrinsically valuable, and that nation-states have the authority to exclude would-be immigrants from their territory. Are and in tension? This paper argues that they are. Every account of democracy’s intrinsic value suggests that nation-states lack the authority to exclude would-be immigrants. In fact, reflection on democratic values suggests an even more heterodox conclusion: nation-states should not be the privileged sites of decision-making that we often take them to be.
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  12.  7
    On a Misguided Argument for the Necessity of Identity.Ari Maunu - 2018 - Journal of Philosophical Research 43:241-248.
    There is a certain popular argument, deriving from Ruth Barcan and Saul Kripke, from the conjunction of the Principle of the Indiscernibility of Identicals (PInI, for short) and the Principle of the Necessity of Self-Identity to the Thesis of the Necessity of Identity. My purpose is to show that this argument does not work, not at least in the form it is often presented. I also give a correct formulation of the argument and point out that PInI is not even (...)
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  13.  5
    On a Misguided Argument for the Necessity of Identity.Ari Maunu - 2018 - Journal of Philosophical Research 43:241-248.
    There is a certain popular argument, deriving from Ruth Barcan and Saul Kripke, from the conjunction of the Principle of the Indiscernibility of Identicals (PInI, for short) and the Principle of the Necessity of Self-Identity to the Thesis of the Necessity of Identity. My purpose is to show that this argument does not work, not at least in the form it is often presented. I also give a correct formulation of the argument and point out that PInI is not even (...)
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  14.  1
    The Substance-Attributes Relationship in Cartesian Dualism.Françoise Monnoyeur - 2018 - Journal of Philosophical Research 43:177-189.
    In their book on Descartes’s Changing Mind, Peter Machamer and J. E. McGuire argue that Descartes discarded dualism to embrace a kind of monism. Descartes famously proposed that there are two separate substances, mind and body, with distinct attributes of thought and extension. According to Machamer and McGuire, because of the limitations of our intellect, we cannot have insight into the nature of either substance. After reviewing their argument in some detail, I will argue that Descartes did not relinquish his (...)
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  15. Bhandary on Liberal Care Provision.Jan Narveson - 2018 - Journal of Philosophical Research 43:145-152.
    According to Asha Bhandary, there is a liberal justification for including “the receipt of dependency care among the benefits of social cooperation”. The novelty is to claim that such care is among the Rawlsian circumstances of justice. I argue that liberalism does not support this extremely strong claim. Dependency care is indeed among the goods generated by social cooperation, broadly speaking—but so are virtually all goods, such as pizza provision, scarcely any of which are among the circumstances of justice. Most (...)
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  16.  30
    Epistemic Insouciance.Cassam Quassim - 2018 - Journal of Philosophical Research 43:1-20.
    This paper identifies and elucidates a hitherto unnamed epistemic vice: epistemic insouciance. Epistemic insouciance consists in a casual lack of concern about whether one’s beliefs have any basis in reality or are adequately supported by the best available evidence. The primary intellectual product of epistemic insouciance is bullshit in Frankfurt’s sense. This paper clarifies the notion of epistemic insouciance and argues that epistemic insouciance is both an epistemic posture and an epistemic vice. Epistemic postures are attitudes towards epistemic objects such (...)
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  17. Aristotle on the Indetermination of Accidental Causes and Chance.Gabriela Rossi - 2018 - Journal of Philosophical Research 43:223-240.
    This article offers an interpretation of Aristotle’s tenet that chance and accidental causes are indeterminate. According to one existing reading, the predicate ‘indeterminate’ is said of the effect of chance, meaning ‘causally indeterminate.’ Another reading claims instead that the predicate ‘indeterminate’ is said of the cause of a chance event, meaning something close to ‘potentially infinite in number.’ For my part, I contend that the predicate ‘indeterminate,’ when applied to Aristotle’s concept of accidental cause and to chance, is best understood (...)
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  18.  14
    Epistemic Environmentalism.Shane Ryan - 2018 - Journal of Philosophical Research 43:97-112.
    I motivate and develop a normative framework for undertaking work in applied epistemology. I set out the framework, which I call epistemic environmentalism, explaining the role of social epistemology and epistemic value theory in the framework. Next, I explain the environmentalist terminology that is employed and its usefulness. In the second part of the paper, I make the case for a specific epistemic environmentalist proposal. I argue that dishonest testimony by experts and certain institutional testifiers should be liable to the (...)
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  19.  65
    Intellectual Servility and Timidity.Alessandra Tanesini - 2018 - Journal of Philosophical Research 43.
    Intellectual servility is a vice opposing proper pride about one's intellectual achievements. Intellectual timidity is also a vice; it is manifested in a lack of proper concern for others’ esteem. This paper offers an account of the nature of these vices and details some of the epistemic harms that flow from them. I argue that servility, which is often the result of suffering humiliation, is a form of damaged self-esteem. It is underpinned by attitudes serving social-adjustive functions and causes ingratiating (...)
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  20. Objections to Jeremy Simon’s Response to Lucretius’s Symmetry Argument.Abe Witonsky & Sarah Whitman - 2018 - Journal of Philosophical Research 43:171-176.
    The first century B.C. poet Lucretius put forth an argument for why death is not bad for the person who has died. This argument is commonly referred to as Lucretius’s “symmetry argument” because of its assumption that the period before we were born is symmetrical to the period after we die. Jeremy Simon objects to the symmetry argument, claiming that the two periods are not relevantly symmetrical: being born earlier than we actually are born would not guarantee us more life, (...)
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