I defend a new argument for causal finitism, the view that nothing can have an infinite causal history. I begin by defending a number of plausible metaphysical principles, after which I explore a host of novel variants of the Littlewood-Ross and Thomson’s Lamp paradoxes that violate such principles. I argue that causal finitism is the best solution to the paradoxes.

Traditionally, logic has been the dominant formal method within philosophy. Are logical methods still dominant today, or have the types of formal methods used in philosophy changed in recent times? To address this question, we coded a sample of philosophy papers from the late 2000s and from the late 2010s for the formal methods they used. The results indicate that the proportion of papers using logical methods remained more or less constant over that time period but the proportion of papers (...) using probabilistic methods was approximately three times higher in the late 2010s than it was in the late 2000s. Further analyses explored this change by looking more closely at specific methods, specific levels of technical engagement, and specific subdisciplines within philosophy. These analyses indicate that the increasing proportion of papers using probabilistic methods was pervasive, not confined to particular probabilistic methods, levels of sophistication, or subdisciplines. (shrink)

Aristotle's treatise De Interpretatione is one of his central works; it continues to be the focus of much attention and debate. C. W. A. Whitaker presents the first systematic study of this work, and offers a radical new view of its aims, its structure, and its place in Aristotle's system, basing this view upon a detailed chapter-by-chapter analysis.By treating the work systematically, rather than concentrating on certain selected passages, Whitaker is able to show that, contrary to traditional opinion, it forms (...) an organized and coherent whole. He argues that the De Interpretatione is intended to provide the underpinning for dialectic, the system of argument by question and answer set out in Aristotle's Topics; and he rejects the traditional view that the De Interpretatione concerns the assertion and is oriented towards the formal logic of the Prior Analytics. In doing so, he sheds valuable new light on some of Aristotle's most famous texts. (shrink)

Integrated Information Theory (IIT) identifies consciousness with having a maximum amount of integrated information. But a thing’s having the maximum amount of anything cannot be intrinsic to it, for that depends on how that thing compares to certain other things. IIT’s consciousness, then, is not intrinsic. A mereological argument elaborates this consequence: IIT implies that one physical system can be conscious while a physical duplicate of it is not conscious. Thus, by a common and reasonable conception of intrinsicality, IIT’s consciousness (...) is not intrinsic. It is then argued that to avoid the implication that consciousness is not intrinsic, IIT must abandon its Exclusion Postulate, which prohibits overlapping conscious systems. Indeed, theories of consciousness that attribute consciousness to physical systems, should embrace the view that some conscious systems overlap. A discussion of the admittedly counterintuitive nature of this solution, along with some medical and neuroscientific realities that would seem to support it, is included. (shrink)

Many theorists have found the notion of forgiveness to be paradoxical, for it is thought that only the blameworthy can be appropriately forgiven but that the blameworthy are appropriately blamed not forgiven. Some have appealed to the notion of repentance to resolve this tension. But others have objected that such a response is explanatorily inadequate in the sense that it merely stipulates and names a solution leaving the transformative power of repentance unexplained. Worse still, others have objected that such a (...) response cannot succeed because no amount of repentance can render the blameworthy not blameworthy. I argue that this latter objection is based on a mistaken assumption, the acknowledgement of which has the power to resolve the paradox in a way that meets the explanatory adequacy challenge, and, more generally, has significant implications with which any full theory of forgiveness must engage. (shrink)

Despite their popularity, relatively scant attention has been paid to the upshot of Bayesian and predictive processing models of cognition for views of overall cognitive architecture. Many of these models are hierarchical ; they posit generative models at multiple distinct "levels," whose job is to predict the consequences of sensory input at lower levels. I articulate one possible position that could be implied by these models, namely, that there is a continuous hierarchy of perception, cognition, and action control comprising levels (...) of generative models. I argue that this view is not entailed by a general Bayesian/predictive processing outlook. Bayesian approaches are compatible with distinct formats of mental representation. Focusing on Bayesian approaches to motor control, I argue that the junctures between different types of mental representation are places where the transitivity of hierarchical prediction may be broken, and I consider the upshot of this conclusion for broader discussions of cognitive architecture. (shrink)

General preface -- Preface to the second edition -- What is philosophy of religion? -- Philosophy of religion and other disciplines -- Philosophy of religion and philosophy -- Can thinking about religion be neutral? -- Fideism -- Neutralism -- Critical dialogue -- The theistic God : the project of natural theology -- Concepts of God -- The theistic concept of God -- A case study : divine foreknowledge and human freedom -- The problem of religious language -- Natural theology -- (...) Proofs of God's existence -- Classical arguments for God's existence -- Ontological arguments -- Cosmological arguments -- Teleological arguments -- Moral arguments -- Conclusions: The value of theistic argument -- Religious experience -- Types of religious experience -- Models for understanding experience -- Experience of God as direct and mediated -- Are religious experiences veridical? -- Checking experiential claims -- Special acts of God : revelation and miracles -- Special acts -- Theories of revelation -- Is the traditional view defensible? -- What is a miracle? -- Is it reasonable to believe in miracles? -- Can a revelation have special authority? -- Religion, modernity, and science -- Modernity and religious belief -- Naturalism -- Do the natural sciences undermine religious belief? -- Objections from the social sciences -- Religious uses of modern atheism -- The problem of evil -- Types of evil, versions of the problem, and types of response -- The logical form of the problem -- The evidential form of the problem -- Horrendous evils and the problem of hell -- Divine hiddenness -- Faith(s) and reason -- Faith : subjectivity in religious arguments -- The evidentialist challenge to religious belief -- Reformed epistemology -- The place of subjectivity in forming beliefs -- Interpretive judgments and the nature of a cumulative case -- Can faith be certain? -- Faith and doubt : can religious faith be tested? -- What is faith? -- Could one religion be true? (shrink)

In a well- known barb, CD Broad said: "Mr. Bertrand Russell produces a new system of philosophy each year or so, and Mr. GE Moore none ...

This paper explores Plato and Aristotle 's responses to the pre-Socratic philosopher Parmenides, who paradoxically said that there is no such thing as non-being, and no such things as change. I argue that Plato’s response would have been good enough to defeat the claim in a debate, thereby remedying the political aspects of the Parmenides problem. However, Aristotle ’s answer is required to answer some additional philosophical and scientific aspects. Plato's Sophist is a very difficult dialogue to understand; seeing it (...) in light of Aristotle 's discussion of the same topic helps to explain the complexities of what his teacher Plato wrote. (shrink)

Although historians have carefully examined exactly what role the analogy between artificial and natural selection might have played in Charles Darwin's discovery of natural selection, philosophers have not devoted much attention to the way Darwin employed the analogy to justify his theory. I suggest that philosophers tend to belittle the role that analogies play in the justification of scientific theories because they don't understand the special nature of analogical inference. I present a novel account of analogical argument developed by Julian (...) Weitzenfeld and then use it to carry out an in-depth analysis of Darwin's argument from artificial selection. (shrink)

Most of current theoretical analyses on biological functions can be classified as etiological or dispositional, depending on how they deal with the teleological dimension. In this paper, we propose a critical survey of these two perspectives, and we argue that some recent studies have set the basis of a new approach which grounds the teleological dimension of functional attributions in the organizational properties of living systems. We outline a new proposal within this new approach, based on an interpretation of living (...) systems as organized self-maintaining systems. (shrink)