Results for 'Br Guy Consolmagno'

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  1.  36
    Across the Universe.Guy Consolmagno - 2005 - The Chesterton Review 31 (3/4):279-280.
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  2.  54
    When Physics Meets Phylosophy: Reflections on the Role of World - Views in Science and Religion.Guy Consolmagno - 2001 - Zagadnienia Filozoficzne W Nauce 29.
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  3.  7
    Racing against the clock: Evidence-based versus time-based decisions.Guy E. Hawkins & Andrew Heathcote - 2021 - Psychological Review 128 (2):222-263.
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  4. "Recent Work in Virtue Epistemology".Guy Axtell - 1997 - American Philosophical Quarterly 34 (1):1--27.
    This article traces a growing interest among epistemologists in the intellectuals of epistemic virtues. These are cognitive dispositions exercised in the formation of beliefs. Attempts to give intellectual virtues a central normative and/or explanatory role in epistemology occur together with renewed interest in the ethics/epistemology analogy, and in the role of intellectual virtue in Aristotle's epistemology. The central distinction drawn here is between two opposed forms of virtue epistemology, virtue reliabilism and virtue responsibilism. The article develops the shared and distinctive (...)
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  5. Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.Guy Axtell - 2019 - Lanham, MD, USA & London, UK: Lexington Books/Rowman & Littlefield.
    To speak of being religious lucky certainly sounds odd. But then, so does “My faith holds value in God’s plan, while yours does not.” This book argues that these two concerns — with the concept of religious luck and with asymmetric or sharply differential ascriptions of religious value — are inextricably connected. It argues that religious luck attributions can profitably be studied from a number of directions, not just theological, but also social scientific and philosophical. There is a strong tendency (...)
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  6.  42
    Knowledge, Belief, and Character: Readings in Virtue Epistemology.Guy Axtell (ed.) - 2000 - Rowman & Littlefield Publishers.
    This is a unique collection of new and recently-published articles which debate the merits of virtue-theoretic approaches to the core epistemological issues of knowledge and justified belief. The readings all contribute to our understanding of the relative importance, for a theory of justified belief, of the reliability of our cognitive faculties and of the individuals responsibility in gathering and weighing evidence. Highlights of the readings include direct exchanges between leading exponents of this approach and their critics.
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  7.  40
    Integrating Cognitive Process and Descriptive Models of Attitudes and Preferences.Guy E. Hawkins, A. A. J. Marley, Andrew Heathcote, Terry N. Flynn, Jordan J. Louviere & Scott D. Brown - 2014 - Cognitive Science 38 (4):701-735.
    Discrete choice experiments—selecting the best and/or worst from a set of options—are increasingly used to provide more efficient and valid measurement of attitudes or preferences than conventional methods such as Likert scales. Discrete choice data have traditionally been analyzed with random utility models that have good measurement properties but provide limited insight into cognitive processes. We extend a well-established cognitive model, which has successfully explained both choices and response times for simple decision tasks, to complex, multi-attribute discrete choice data. The (...)
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  8. Cultivating Doxastic Responsibility.Guy Axtell - 2021 - Humana Mente 14 (39):87-125.
    This paper addresses some of the contours of an ethics of knowledge in the context of ameliorative epistemology, where this term describes epistemological projects aimed at redressing epistemic injustices, improving collective epistemic practices, and educating more effectively for higher-order reflective reasoning dispositions. Virtue theory and embodiment theory together help to tie the cultivation of moral and epistemic emotions to cooperative problem-solving. We examine one cooperative vice, ‘knavery,’ and how David Hume’s little-noticed discussion of it is a forerunner of contemporary game (...)
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  9. Just the Right Thickness: A Defense of Second-Wave Virtue Epistemology.Guy Axtell & J. Adam Carter - 2008 - Philosophical Papers 37 (3):413-434.
    Abstract Do the central aims of epistemology, like those of moral philosophy, require that we designate some important place for those concepts located between the thin-normative and the non-normative? Put another way, does epistemology need "thick" evaluative concepts and with what do they contrast? There are inveterate traditions in analytic epistemology which, having legitimized a certain way of viewing the nature and scope of epistemology's subject matter, give this question a negative verdict; further, they have carried with them a tacit (...)
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  10. Thinking Twice about Virtue and Vice: Philosophical Situationism and the Vicious Minds Hypothesis.Guy Axtell - 2017 - Logos and Episteme 8 (1):7-39.
    This paper provides an empirical defense of credit theories of knowing against Mark Alfano’s challenges to them based on his theses of inferential cognitive situationism and of epistemic situationism. In order to support the claim that credit theories can treat many cases of cognitive success through heuristic cognitive strategies as credit-conferring, the paper develops the compatibility between virtue epistemologies qua credit theories, and dual-process theories in cognitive psychology. It also a response to Lauren Olin and John Doris’ “vicious minds” thesis, (...)
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  11. Theological Walls, Insularity, and the Prospects for Global Philosophy.Guy Axtell - manuscript
    Walls can be physical; they can also be psychological, social, political, economic, and ontological. Theological walls are ontological and typically also moral, though when we break down the “religion/non-religion” distinction and consider other dimensions of religious life beyond doctrinal ones, they are also psychological, social, and increasingly political. Among Enlightenment era philosophers eager to provide a genealogy of religious and political divisiveness was Rousseau, who held that “Those who distinguish civil from theological intolerance are, to my mind, mistaken. The two (...)
     
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  12. Three Independent Factors in Epistemology.Guy Axtell & Philip Olson - 2009 - Contemporary Pragmatism 6 (2):89–109.
    We articulate John Dewey’s “independent factors” approach to moral philosophy and then adapt and extend this approach to address contemporary debate concerning the nature and sources of epistemic normativity. We identify three factors (agent reliability, synchronic rationality, and diachronic rationality) as each making a permanent contribution to epistemic value. Critical of debates that stem from the reductionistic ambitions of epistemological systems that privilege of one or another of these three factors, we advocate an axiological pluralism that acknowledges each factor as (...)
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  13. Recovering Responsibility.Guy Axtell - 2011 - Logos and Episteme 2 (3):429-454.
    This paper defends the epistemological importance of ‘diachronic’ or cross-temporal evaluation of epistemic agents against an interesting dilemma posed for this view in Trent Dougherty’s recent paper “Reducing Responsibility.” This is primarily a debate between evidentialists and character epistemologists, and key issues of contention that the paper treats include the divergent functions of synchronic and diachronic (longitudinal) evaluations of agents and their beliefs, the nature and sources of epistemic normativity, and the advantages versus the costs of the evidentialists’ reductionism about (...)
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  14. Possibility and Permission? Intellectual Character, Inquiry, and the Ethics of Belief.Guy Axtell - 2014 - In Pihlstrom S. & Rydenfelt H. (eds.), William James on Religion. (Palgrave McMillan “Philosophers in Depth” Series.
    This chapter examines the modifications William James made to his account of the ethics of belief from his early ‘subjective method’ to his later heightened concerns with personal doxastic responsibility and with an empirically-driven comparative research program he termed a ‘science of religions’. There are clearly tensions in James’ writings on the ethics of belief both across his career and even within Varieties itself, tensions which some critics think spoil his defense of what he calls religious ‘faith ventures’ or ‘overbeliefs’. (...)
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  15.  50
    From Internalist Evidentialism to Virtue Responsibilism.Guy Axtell - 2011 - In Trent Dougherty (ed.), Evidentialism and its Discontents. Oxford, GB: Oxford: Oxford University Press. pp. 71-87.
    Evidentialism as Earl Conee and Richard Feldman present it is a philosophy with distinct aspects or sides: Evidentialism as a conceptual analysis of epistemic justification, and as a prescriptive ethics of belief. I argue that Conee and Feldman's ethics of belief has 'weak roots and sour fruits.' It has "weak roots" because it is premised on their account of epistemic justification qua synchronic rationality, and this is neither necessary nor sufficient for knowledge. Also, Conee and Feldman's thesis O2 (An agent (...)
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  16. Problems of Religious Luck, Chapter 6: The Pattern Stops Here?Guy Axtell - 2019 - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement. Lanham, MD, USA & London, UK: Lexington Books/Rowman & Littlefield.
    This book has argued that problems of religious luck, especially when operationalized into concerns about doxastic risk and responsibility, can be of shared interest to theologians, philosophers, and psychologists. We have pointed out counter-inductive thinking as a key feature of fideistic models of faith, and examined the implications of this point both for the social scientific study of fundamentalism, and for philosophers’ and theologians’ normative concerns with the reasonableness of a) exclusivist attitudes to religious multiplicity, and b) theologically-cast but bias-mirroring (...)
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  17.  81
    Epistemic-Virtue Talk: The Reemergence of American Axiology?Guy Axtell - 1996 - Journal of Speculative Philosophy 10 (3):172 - 198.
    This was my first paper on virtue epistemology, and already highlights the connections with epistemic value and axiology which I would later develop. Although most accounts were either internalist or externalist in an exclusive sense, I suggest an inquiry-focused version through connections with the American pragmatism.
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  18. Une métaphysique propre à Thomas d’Aquin?Guy-François Delaporte - 2017 - Laval Théologique et Philosophique 73 (2):167-180.
    Résumé : Le thème de la Métaphysique de l’acte d’être a connu un succès jamais démenti au cours du siècle dernier, avec des auteurs comme Gilson, Maritain ou Fabro, pour ne citer que les plus célèbres. Pourtant, des questions de fond n’ont jamais reçu de réponse satisfaisante, et ont laissé le sentiment d’une doctrine inachevée et inachevable. Trois observations contribuent à cette insatisfaction : la quasi-absence d’une telle problématique chez Thomas d’Aquin, les désaccords entre certains points de la théorie ainsi (...)
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  19. Context Effects in Multi-Alternative Decision Making: Empirical Data and a Bayesian Model.Guy Hawkins, Scott D. Brown, Mark Steyvers & Eric-Jan Wagenmakers - 2012 - Cognitive Science 36 (3):498-516.
    For decisions between many alternatives, the benchmark result is Hick's Law: that response time increases log-linearly with the number of choice alternatives. Even when Hick's Law is observed for response times, divergent results have been observed for error rates—sometimes error rates increase with the number of choice alternatives, and sometimes they are constant. We provide evidence from two experiments that error rates are mostly independent of the number of choice alternatives, unless context effects induce participants to trade speed for accuracy (...)
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  20. Epistemic Value, Duty, and Virtue.Guy Axtell - 2021 - In Brian C. Barnett (ed.), Introduction to Philosophy: Epistemology. Rebus Community.
    This chapter introduces some central issues in Epistemology, and, like others in the open textbook series Introduction to Philosophy, is set up for rewarding college classroom use, with discussion/reflection questions matched to clearly-stated learning objectives,, a brief glossary of the introduced/bolded terms/concepts, links to further open source readings as a next step, and a readily-accessible outline of the classic between William Clifford and William James over the "ethics of belief." The chapter introduces questions of epistemic value through Plato's famous example (...)
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  21. The Role of the Intellectual Virtues in the Reunification of Epistemology.Guy Axtell - 1998 - The Monist 81 (3):488-508.
    If description of mental processes and evaluation of agents and their beliefs are rightly to be considered as complementary concerns on any plausible construal of the epistemological project, then this relationship cries out for explanation. For the complementarity of these concerns is hardly straightforward: One cannot epistemically evaluate a belief without knowing how it was formed, a causal or a scientific question; on the other hand, epistemic norms are and must be used to evaluate our scientific beliefs and theories, and (...)
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  22. Designing state-trace experiments to assess the number of latent psychological variables underlying binary choices.Guy Hawkins, Melissa Prince, Scott Brown & Andrew Heathcote - 2010 - In S. Ohlsson & R. Catrambone (eds.), Proceedings of the 32nd Annual Conference of the Cognitive Science Society. Cognitive Science Society.
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  23. Two for the show: Anti-luck and virtue epistemologies in consonance.Guy Axtell - 2007 - Synthese 158 (3):363 - 383.
    This essay extends my side of a discussion begun earlier with Duncan Pritchard, the recent author of Epistemic Luck. Pritchard’s work contributes significantly to improving the “diagnostic appeal” of a neo-Moorean philosophical response to radical scepticism. While agreeing with Pritchard in many respects, the paper questions the need for his concession to the sceptic that the neo-Moorean is capable at best of recovering “‘brute’ externalist knowledge”. The paper discusses and directly responds to a dilemma that Pritchard poses for virtue epistemologies (...)
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  24. Natural Thoughts and Unnatural ‘Oughts’: Lessing, Wittgenstein, and Contemporary CSR.Guy Axtell - 2023 - In Robert Vinten (ed.), Wittgenstein and the Cognitive Science of Religion: Interpreting Human Nature and the Mind. London: Bloomsbury Academic.
    Wittgenstein’s “Lectures on Religious Belief” (LRB) provide a source for as yet unexplored connections to religious ideas as treated in Robert N. McCauley’s book Why Religion is Natural and Science is Not (2013), and to other CSR scholars who focus attention on how “cognitively speaking it is religion that is natural and science that is largely unnatural.” Tensions are explored in this paper between our “maturationally natural” religious inclinations to adopt religious ideas and the “unnatural” demands sometimes made upon people, (...)
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  25. Felix culpa: Luck in ethics and epistemology.Guy Axtell - 2003 - Metaphilosophy 34 (3):331--352.
    Luck threatens in similar ways our conceptions of both moral and epistemic evaluation. This essay examines the problem of luck as a metaphilosophical problem spanning the division between subfields in philosophy. I first explore the analogies between ethical and epistemic luck by comparing influential attempts to expunge luck from our conceptions of agency in these two subfields. I then focus upon Duncan Pritchard's challenge to the motivations underlying virtue epistemology, based specifically on its handling of the problem of epistemic luck. (...)
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  26. Objectivity in the Natural Sciences [Chapter 3 of Objectivity].Guy Axtell - 2015 - In Objectivity. Polity Press, 2015. Introduction and T. of Contents. Polity; Wiley. pp. 69-108.
    Chapter 3 surveys objectivity in the natural sciences. Thomas Kuhn problematized the logicist understanding of the objectivity or rationality of scientific change, providing a very different picture than that of the cumulative or step-wise progress of theoretical science. Theories often compete, and when consensus builds around one competitor it may be for a variety of reasons other than just the direct logical implications of experimental successes and failures. Kuhn pitted the study of the actual history of science against what Hans (...)
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  27.  89
    Epistemic luck in light of the virtues.Guy Axtell - 2001 - In Abrol Fairweather & Linda Trinkaus Zagzebski (eds.), Virtue epistemology: essays on epistemic virtue and responsibility. New York: Oxford University Press. pp. 158--177.
    The presence of luck in our cognitive as in our moral lives shows that the quality of our intellectual character may not be entirely up to us as individuals, and that our motivation and even our ability to desire the truth, like our moral goodness, can be fragile. This paper uses epistemologists' responses to the problem of “epistemic luck” as a sounding board for this fragility; it locates the source of much of the internalist-externalist debate in epistemology in divergent, value-charged (...)
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  28. In the tracks of the historicist movement: Re-assessing the Carnap-Kuhn connection.Guy S. Axtell - 1993 - Studies in History and Philosophy of Science Part A 24 (1):119-146.
    Thirty years after the publication of Thomas Kuhn’s The Structure of Scientific Revolutions, sharp disagreement persists concerning the implications of Kuhn’s "historicist" challenge to empiricism. I discuss the historicist movement over the past thirty years, and the extent to which the discourse between two branches of the historical school has been influenced by tacit assumptions shared with Rudolf Carnap’s empiricism. I begin with an examination of Carnap’s logicism --his logic of science-- and his 1960 correspondence with Kuhn. I focus on (...)
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  29. Epistemic Paternalism: Conceptions, Justifications and Implications.Guy Axtell & Amiel Bernal (eds.) - 2020 - Lanham, Md: Rowman & Littlefield International.
    This volume considers forms of information manipulation and restriction in contemporary society. It explores whether and when manipulation of the conditions of inquiry without the consent of those manipulated is morally or epistemically justified. The contributors provide a wealth of examples of manipulation, and debate whether epistemic paternalism is distinct from other forms of paternalism debated in political theory. Special attention is given to medical practice, science communication, and research in science, technology, and society. Some of the contributors argue that (...)
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  30. From Internalist Evidentialism to Virtue Responsibilism: Reasonable Disagreement and the Ethics of Belief.Guy Axtell - 2011 - In Trent Dougherty (ed.), Evidentialism and its Discontents. Oxford, GB: Oxford: Oxford University Press.
    Evidentialism as its leading proponents describe it has two distinct senses, these being evidentialism as a conceptual analysis of epistemic justification, and as a prescriptive ethics of belief—an account of what one ‘ought to believe’ under different epistemic circumstances. These two senses of evidentialism are related, but in the work of leading evidentialist philosophers, in ways that I think are deeply problematic. Although focusing on Richard Feldman’s ethics of belief, this chapter is critical of evidentialism in both senses. However, I (...)
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  31. Religious Pluralism and its Discontents: Faith and the ‘Logic of Exclusion'.Guy Axtell - 2003 - Journal of Indian Philosophy and Religion 8:49-74.
    Debate over the adequacy of John Hick's conception of religious pluralism is engaged in a comparative manner.
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  32. The Dialectics of Objectivity.Guy Axtell - 2012 - Journal of the Philosophy of History 6 (3):339-368.
    This paper develops under-recognized connections between moderate historicist methodology and character (or virtue) epistemology, and goes on to argue that their combination supports a “dialectical” conception of objectivity. Considerations stemming from underdetermination problems motivate our claim that historicism requires agent-focused rather than merely belief-focused epistemology; embracing this point helps historicists avoid the charge of relativism. Considerations stemming from the genealogy of epistemic virtue concepts motivate our claim that character epistemologies are strengthened by moderate historicism about the epistemic virtues and values (...)
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  33. Objectivity. Polity Press, 2015. Introduction and T. of Contents.Guy Axtell - 2015 - Polity; Wiley.
    “Objectivity” is an important theoretical concept with diverse applications in our collective practices of inquiry. It is also a concept attended in recent decades by vigorous debate, debate that includes but is not restricted to scientists and philosophers. The special authority of science as a source of knowledge of the natural and social world has been a matter of much controversy. In part because the authority of science is supposed to result from the objectivity of its methods and results, objectivity (...)
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  34.  35
    Blind Man’s Bluff: The Basic Belief Apologetic as Anti-skeptical Stratagem.Guy Axtell - 2006 - Philosophical Studies 130 (1):131-152.
    Today we find philosophical naturalists and Christian theists both expressing an interest in virtue epistemology, while starting out from vastly different assumptions. What can be done to increase fruitful dialogue among these divergent groups of virtue-theoretic thinkers? The primary aim of this paper is to uncover more substantial common ground for dialogue by wielding a double-edged critique of certain assumptions shared by 'scientific' and 'theistic' externalisms, assumptions that undermine proper attention to epistemic agency and responsibility. I employ a responsibilist virtue (...)
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  35. Objectivity Rehabilitated [Chapter 5 of Objectivity].Guy Axtell - 2015 - In Objectivity. Polity Press, 2015. Introduction and T. of Contents. Polity; Wiley. pp. 139-170.
    In Part II we primarily studied the key philosophical concept of objectivity through its applications in methodologically divergent fields like those of the natural and behavioral sciences, and. In Part III we will take a different approach and primarily study different defenses, critiques, and reconstructions of the concept. Chapters 5 engages thinkers and schools of thought that sometimes reject the value of the concept itself, as well as those that criticize specific conceptions of objectivity but that still accept the value (...)
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  36. Objectivity in the Human and Behavioral Sciences [Chapter 4 of Objectivity].Guy Axtell - 2015 - In Objectivity. Polity Press, 2015. Introduction and T. of Contents. Polity; Wiley. pp. 109-136.
    Contentious debate has played out in the ‘science wars’ generally, but perhaps nowhere has the possibility and value of objectivity been more controversial than in respect to the social sciences and historiography, the writing of history. Most of the individual social sciences took shape and became academic disciplines during the 19th century, and the issue of differences between studying humankind and studying the natural world goes back at least this far as well. How should we understand the relationship between the (...)
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  37. Ethics and Objectivity [Chapter 6 of Objectivity].Guy Axtell - 2015 - In Objectivity. Polity Press, 2015. Introduction and T. of Contents. Polity; Wiley. pp. 172-206.
    In earlier chapters, we described debates between objectivists and relativists over methodology in the sciences, and over science and values. We have been led to talk about the role of value judgments in various areas of thought, but in this final chapter we turn more directly to the age – old question of the objectivity of values. Objectivists and relativists populate debate over this question just as we found them populating other questions we have addressed. There is a general, deep (...)
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  38. Partiality Traps and our Need for Risk-Aware Ethics and Epistemology.Guy Axtell - forthcoming - In Eric Siverman & Chris Tweed (eds.), Virtuous and Vicious Partiality. Routledge.
    Virtue theories can plausibly be argued to have important advantages over normative ethical theories which prescribe a strict impartialism in moral judgment, or which neglect people’s special roles and relationships. However, there are clear examples of both virtuous and vicious partiality in people’s moral judgments, and virtue theorists may struggle to adequately distinguish them, much as proponents of other normative ethical theories do. This paper first adapts the “expanding moral circle” concept and some literary examples to illustrate the difficulty of (...)
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  39. Objectivity and ‘First Philosophies’ [Chapter 1 of Objectivity].Guy Axtell - 2015 - In Objectivity. Polity Press, 2015. Introduction and T. of Contents. Polity; Wiley. pp. 19-45.
    Interest in the concept of objectivity is part of the legacy of Modern Philosophy, tracing back to a new way of understanding the starting point of philosophical reflection. It traces back to an “epistemological turn” that attended the development of New Science of the 16th and 17th Century. These origins are an indication that what a thinker takes as the starting point of philosophical reflection deeply affects how they approach key philosophical concepts, including truth, knowledge, and objectivity. Chapter 1 Introduces (...)
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  40.  12
    Jugement de séparation et sujet de la métaphysique.Guy-François Delaporte - 2023 - Revista Portuguesa de Filosofia 79 (1-2):159-188.
    With this second dialogue, Salviati wants to remove Simplicio’s difficulties on the actual distinction of essence and being as well as on the notion of the act of being (actus essendi). Feeling that he had skipped stages in their first dialogue, he suggests going back to the determination of the exact subject of metaphysics according to Thomas Aquinas. He will progress in two steps: the transition from «first perceived being» to «common being» or «being as being» by a judgment of (...)
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  41. Objectivism, Relativism, and the Cartesian Anxiety [Chapter 2 of Objectivity].Guy Axtell - 2015 - In Objectivity. Polity Press, 2015. Introduction and T. of Contents. Polity; Wiley. pp. 46-65.
    Chapter 2 primarily discusses Bernstein’s account and its differences both from Nagle’s metaphysical realism and Rorty’s postmodern pragmatism. Trying to diagnose assumptions that polarize thinkers to become objectivists and relativists, Bernstein articulates a Cartesian Anxiety he thinks they ironically both share. Descartes’ anti-skeptical wave of rigor was presented as a rationalistic project of rebuilding an unstable and dilapidated ‘house of knowledge’ on secure philosophical and scientific foundations. His overtly foundationalist metaphor of rebuilding from timbers set “in rock or hard clay” (...)
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  42. Problems of Religious Luck, chapter 2: The New Problem of Religious Luck.Guy Axtell - manuscript
    One main kind of etiological challenge to the well-foundedness of someone’s belief is the consideration that if you had a different education/upbringing, you would very likely accept different beliefs than you actually do. Although a person’s religious identity and attendant religious beliefs are usually the ones singled out as targets of such “contingency” or “epistemic location” arguments, it is clear that a person’s place and time has a conditioning effect in all domains of controversial views, and over all of what (...)
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  43. Recent Work in Applied Virtue Ethics.Guy Axtell & Philip Olson - 2012 - American Philosophical Quarterly 49 (3):183-204.
    The use of the term "applied ethics" to denote a particular field of moral inquiry (distinct from but related to both normative ethics and meta-ethics) is a relatively new phenomenon. The individuation of applied ethics as a special division of moral investigation gathered momentum in the 1970s and 1980s, largely as a response to early twentieth- century moral philosophy's overwhelming concentration on moral semantics and its apparent inattention to practical moral problems that arose in the wake of significant social and (...)
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  44. Problems of Religious Luck, Ch. 4: "We Are All of the Common Herd: Montaigne and the Psychology of our 'Importunate Presumptions'".Guy Axtell - 2019 - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement. Lanham, MD, USA & London, UK: Lexington Books/Rowman & Littlefield.
    As we have seen in the transition form Part I to Part II of this book, the inductive riskiness of doxastic methods applied in testimonial uptake or prescribed as exemplary of religious faith, helpfully operationalizes the broader social scientific, philosophical, moral, and theological interest that people may have with problems of religious luck. Accordingly, we will now speak less about luck, but more about the manner in which highly risky cognitive strategies are correlated with psychological studies of bias studies and (...)
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  45. Starting from the Muses: Engaging Moral Imagination through Memory’s Many Gifts.Guy Axtell - 2021 - In Brian Robinson (ed.), The Moral Psychology of Amusement. Lanham, Maryland: Moral Psychology of the Emotio.
    In Greek mythology the Muses –patron goddesses of fine arts, history, humanities, and sciences– are tellingly portrayed as the daughters of Zeus and Mnemosyne, the goddess Memory, who is of the race of Titans, older still than Zeus and other Olympian deities. The relationship between memory and such fields as epic poetry, history, music and dance is easily recognizable to moderns. But bards/poets like Homer and Hesiod, who began oral storytelling by “invoking the Muses” with their audience, knew well that (...)
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  46. Problems of Religious Luck, chapter 1: Kinds of Religious Luck: A Working Taxonomy.Guy Axtell - manuscript
    Although there has been little written to date that speaks directly to problems of religious luck, described in other terms these problems have a long history. Contemporary contributors to the literature have referred to “soteriological luck” (Anderson 2011) “salvific luck” (Davidson 1999) and “religious luck” (Zagzebski 1994). Using “religious” as the unifying term, Part I of this monograph begins with the need a more comprehensive taxonomy. Serious philosophic interest in moral and epistemic luck took hold only after comprehensive taxonomies for (...)
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  47. Problems of Religious Luck, Ch. 5: "Scaling the ‘Brick Wall’: Measuring and Censuring Strongly Fideistic Religious Orientation".Guy Axtell - 2019 - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement. Lanham, MD, USA & London, UK: Lexington Books/Rowman & Littlefield.
    This chapter sharpens the book’s criticism of exclusivist responsible to religious multiplicity, firstly through close critical attention to arguments which religious exclusivists provide, and secondly through the introduction of several new, formal arguments / dilemmas. Self-described ‘post-liberals’ like Paul Griffiths bid philosophers to accept exclusivist attitudes and beliefs as just one among other aspects of religious identity. They bid us to normalize the discourse Griffiths refers to as “polemical apologetics,” and to view its acceptance as the only viable form of (...)
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  48. Problems of Religious Luck, Chapter 3: "Enemy in the Mirror: The Need for Comparative Fundamentalism".Guy Axtell - 2019 - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement. Lanham, MD, USA & London, UK: Lexington Books/Rowman & Littlefield.
    Measures of inductive risk and of safety-principle violation help us to operationalize concerns about theological assertions or a sort which, as we saw in Part I, aggravate or intensify problems of religious luck. Our overall focus in Part II will remain on a) responses to religious multiplicity, and b) sharply asymmetrical religious trait-ascriptions to religious insiders and outsiders. But in Part II formal markers of inductive norm violation will supply an empirically-based manner of distinguishing strong from moderate fideism. As we (...)
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  49. Thinking Twice about Virtue and Vice.Guy Axtell - manuscript
    [FREE PUBLISHED VERSION AT LINK BELOW]. This chapter provides an empirical defense of credit theories of knowing against Alfano’s the-ses of inferential cognitive situationism and of epistemic situationism. It also develops a Nar-row-Broad Spectrum of agency-ascriptions in reply to Olin and Doris’ ‘trade-off problem.’ In order to support the claim that credit theories can treat many cases of success through heuristic cognitive strategies as credit-conferring, the paper develops the compatibility between VE and dual-process theories (DPT) in cognitive psychology. A genuine (...)
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  50. Utilitarianism and Dewey's “Three Independent Factors in Morals”.Guy Axtell - 2008 - ISUS-X Conference Proceedings, Kadish Center for Morality, Law and Public Affairs, Boalt Hall, Berkeley CA.
    The centennial of Dewey & Tuft’s Ethics (1908) provides a timely opportunity to reflect both on Dewey’s intellectual debt to utilitarian thought, and on his critique of it. In this paper I examine Dewey’s assessment of utilitarianism, but also his developing view of the good (ends; consequences), the right (rules; obligations) and the virtuous (approbations; standards) as “three independent factors in morals.” This doctrine (found most clearly in the 2nd edition of 1932) as I argue in the last sections, has (...)
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