This is a new release of the original 1949 edition.

The idea that deep brain stimulation (DBS) induces changes to personality, identity, agency, authenticity, autonomy and self (PIAAAS) is so deeply entrenched within neuroethics discourses that it has become an unchallenged narrative. In this article, we critically assess evidence about putative effects of DBS on PIAAAS. We conducted a literature review of more than 1535 articles to investigate the prevalence of scientific evidence regarding these potential DBS-induced changes. While we observed an increase in the number of publications in theoretical neuroethics (...) that mention putative DBS-induced changes to patients’ postoperative PIAAAS, we found a critical lack of primary empirical studies corroborating these claims. Our findings strongly suggest that the theoretical neuroethics debate on putative effects of DBS relies on very limited empirical evidence and is, instead, reliant on unsubstantiated speculative assumptions probablyin lieuof robust evidence. As such, this may reflect the likelihood of a speculative neuroethics bubble that may need to be deflated. Nevertheless, despite the low number of first-hand primary studies and large number of marginal and single case reports, potential postoperative DBS changes experienced by patients remain a critical ethical concern. We recommend further empirical research in order to enhance theoretical neuroethics work in the area. In particular, we call for the development of better instruments capable of capturing potential postoperative variations of PIAAAS. (shrink)

The phenomenological effects of deep brain stimulation (DBS) on the self of the patient remains poorly understood and under described in the literature, despite growing evidence that a significant number of patients experience postoperative neuropsychiatric changes. To address this lack of phenomenological evidence, we conducted in-depth, semistructured interviews with 17 patients with Parkinson's disease who had undergone DBS. Exploring the subjective character specific to patients' experience of being implanted gives empirical and conceptual understanding of the potential phenomenon of DBS-induced self-estrangement. (...) Our study concluded that (1) the more patients preoperatively felt alienated by their illness, the more they experienced postoperative self-estrangement, and (2) the notion of self-estrangement seems to exist in association with certain common qualitative characters, namely, loss of control, which reflects a deteriorative estrangement, and distorted perception of capacities, which reveals a restorative estrangement. These findings indicate that subjective self-reports help us to understand some aspects of the potential phenomenon of DBS-induced self-estrangement. (shrink)

My thesis is that morality arises when a group of people reach an implicit agreement or come to a tacit understanding about their relations with one another. Part of what I mean by this is that moral judgments - or, rather, an important class of them - make sense only in relation to and with reference to one or another such agreement or understanding. This is vague, and I shall try to make it more precise in what follows. But it (...) should be clear that I intend to argue for a version of what has been called moral relativism. (shrink)

While new generations of implantable brain computer interface devices are being developed, evidence in the literature about their impact on the patient experience is lagging. In this article, we address this knowledge gap by analysing data from the first-in-human clinical trial to study patients with implanted BCI advisory devices. We explored perceptions of self-change across six patients who volunteered to be implanted with artificially intelligent BCI devices. We used qualitative methodological tools grounded in phenomenology to conduct in-depth, semi-structured interviews. Results (...) show that, on the one hand, BCIs can positively increase a sense of the self and control; on the other hand, they can induce radical distress, feelings of loss of control, and a rupture of patient identity. We conclude by offering suggestions for the proactive creation of preparedness protocols specific to intelligent—predictive and advisory—BCI technologies essential to prevent potential iatrogenic harms. (shrink)

CRS says that the meanings of expressions of a language or other symbol system or the contents of mental states are determined and explained by the way symbols are used in thinking. According to CRS one.

Typical agreements can be seen as joint decisions, inherently involving obligations of a distinctive kind. These obligations derive from the joint commitment' that underlies a joint decision. One consequence of this understanding of agreements and their obligations is that coerced agreements are possible and impose obligations. It is not that the parties to an agreement should always conform to it, all things considered. Unless one is released from the agreement, however, one has some reason to conform to it, whatever else (...) is true. In this sense, one is under an obligation to the other parties. The relevance of these points to the issue of political obligation is discussed. (shrink)

Ethics and the Community of Inquiry gets to the heart of democratic education and how best to achieve it. The book radically reshapes our understanding of education by offering a framework from which to integrate curriculum, teaching and learning and to place deliberative democracy at the centre of education reform. It makes a significant contribution to current debates on educational theory and practice, in particular to pedagogical and professional practice, and ethics education.

Among other things, this paper considers what so-called collective guilt feelings amount to. If collective guilt feelings are sometimes appropriate, it must be the case that collectives can indeed be guilty. The paper begins with an account of what it is for a collective to intend to do something and to act in light of that intention. An account of collective guilt in terms of membership guilt feelings is found wanting. Finally, a "plural subject" account of collective guilt feelings is (...) articulated, such that they involve a joint commitment to feel guilt as a body. (shrink)

In everyday discourse groups or collectives are often said to believe this or that. The author has previously developed an account of the phenomenon to which such collective belief statements refer. According to this account, in terms that are explained, a group believes that p if its members are jointly committed to believe that p as a body. Those who fulfill these conditions are referred to here as collectively believing* that p. Some philosophers – here labeled rejectionists – have argued (...) that collective belief* is not belief but rather acceptance. This paper presents several arguments against rejectionism. One has to do with the proper methodology for arriving at an account of belief. Two address rejectionist claims to the effect that collective beliefs* lack key features of belief in general, the features in question being “aiming at truth” and having a particular relation to the will. A fourth notes that there is a phenomenon more apt for the label of “collective acceptance” than is the phenomenon of collective belief*. (shrink)

Essays analyze the nature of the human mind, thought, and imagination and explore the connection of thought to teaching.

Optogenetics is being optimistically presented in contemporary media for its unprecedented capacity to control cell behavior through the application of light to genetically modified target cells. As such, optogenetics holds obvious potential for application in a new generation of invasive medical devices by which to potentially provide treatment for neurological and psychiatric conditions such as Parkinson's disease, addiction, schizophrenia, autism and depression. Design of a first-in-human optogenetics experimental trial has already begun for the treatment of blindness. Optogenetics trials involve a (...) combination of highly invasive genetic and electronic interventions that results in irreversible and permanent modifications of an individual's nervous system. Given its novelty, its uncertain benefit to patients, and its unique risk profile of irreversible physiological alteration, optogenetics requires a reassessment of the ethical challenges for protecting human participants in clinical trials, particularly at formative stages of clinical evaluation. This study explores the evolving ethical issues surrounding optogenetics’ potential harm to participants within trial design, especially focusing on whether Phase 1 trials should incorporate efficacy as well as safety endpoints in ways that are fair and respectful to research trial participants. (shrink)

The studies by Trickey and Topping, which provide empirical support that philosophy produces cognitive gains and social benefits, have been used to advocate the view that philosophy deserves a place in the curriculum. Arguably, the existing curriculum, built around well-established core subjects, already provides what philosophy is said to do, and, therefore, there is no case to be made for expanding it to include philosophy. However, if we take citizenship education seriously, then the development of active and informed citizens requires (...) an emphasis on citizen preparation, but significantly more than the existing curriculum can provide, namely, the acquisition of knowledge and skills to improve students’ social and intellectual capacities and dispositions as future citizens. To this end, I argue for a model of democratic education that emphasises philosophy functioning educationally, whereby students have an integral role to play in shaping democracy through engaging in philosophy as collaborative inquiry that integrates pedagogy, curriculum and assessment. I contend that only philosophy can promote democracy, insofar as philosophical inquiry is an exemplar of the kind of deliberative inquiry required for informed and active democratic citizenship. In this way, philosophy can make a fundamental and much needed contribution to education. (shrink)

Theories of adverbial modification can be roughly distinguished into two sorts. One kind of theory takes logical form to follow surface grammatical form. Adverbs are treated as unanalyzable logical operators that turn a predicate or sentence into a different predicate or sentence respectively. And new rules of logic are stated for these operators. -/- A different kind of theory does not suppose that logical form must parallel surface grammatical form. It allows that logical form may have more to do with (...) deeper structures that might be studied in transformational grammar. Adverbs are treated as surface forms of the underlying predicates represented by corresponding adjectives and verbs. 'Slowly' is derived from 'slow'; 'intentionally' from 'intentional' or 'intend'; etc. And new rules of logic are avoided where they can be. -/- In this paper I attempt to state some of the advantages of the second sort of theory. My procedure will be this. First, I will try to say in outline what theories of logical form are. Then I will state five principles for evaluating such theories. Next, I will sketch the sorts of analyses acceptance of principles (1)-(5) leads to. In particular I will talk about adverbial phrases (e.g. locatives) that are best analyzed in terms of implicit references to events, relative modifiers (like 'large') which relate something to a comparison class, and 'that' clauses taken as names of propositions. By appealing to principles (1)-(5) I will defend these analyses against certain others, one that appeals to many logical operators, a second that treats all sentences as names of propositions, and a third that sees implicit reference to possible worlds in the language being analyzed. Finally, I will offer a pragmatic defense of my approach in terms of principles (1)-(5) as against a different approach that appeals to possible world semantics. (shrink)

Owing to an oversight, we noted that the acknowledgement section was missing from the original published version of this paper.

In this paper I examine what I will call "the standard account" of intrinsic value as it appears in recent textbooks written by John Hospers, William Frankena, and Richard B. Brandt. I argue: (a) it is not clear whether a theory of intrinsic value can be developed along the lines of the standard account; (b) if one is to develop such a theory, one will need to introduce a notion of "basic intrinsic value" in addition to the notion of "intrinsic (...) value"; and (c) several different theories of intrinsic value may account for the same judgments concerning desirability, and it will be arbitrary to choose one of these theories over another. (shrink)

An attempt to analyse what it is for belief to be based on reasons becomes involved with questions about the goodness of reasons and the gettier examples. intuitions about knowledge and the "gettier effect" can be used to decide when reasoning has occurred and what reasoning there has been. explanation by reasons is not deterministic.

BonJour offers two main reasons for supposing that there is such a thing as rational insight into necessity. First, he says there are many examples in which it clearly seems that one has such insight. Second, he argues that any epistemology denying the existence of rational insight into necessity is committed to a narrow skepticism. After commenting about possible frameworks for epistemological justification, I argue against these two claims in reverse order.

John Hawthorne’s marvelous book contains a wealth of arguments and insights based on an impressive knowledge and understanding of contemporary discussion. We can address only a small aspect of the topic. In particular, we will offer our own answers to two questions about knowledge that he discusses.

Consider the idea that a natural language like English is in the first instance incorporated into the system of representation one thinks with. This ‘incorporation’ view is compared with a translation or ‘decoding’ view of communication. Compositional semantics makes sense only given the implausible decoding view.

I begin by describing my relation with Nicholas Sturgeon and his objections to things I have said about moral explanations. Then I turn to issues about moral relativism. One of these is whether a plausible version of moral relativism can be formulated as a claim about the logical form of certain moral judgments. I agree that is not a good way to think of moral relativism. Instead, I think of moral relativism as a version of moral realism. I compare moral (...) relativism with the relativity of motion and with the relativity of language. Moralities are real in a way that is similar to the way that languages are real. Next I discuss resemblances between nonhuman animal behavior and human behavior having to do with language or communication and with moral or proto-moral behavior. However, I am more interested in aspects of language and morality that are not found in nonhuman animals, aspects that appear to depend on a kind of recursive structure in human language and morality but not in animals. This leads me to argue that aspects of moral theory might benefit from a comparison with certain aspects of linguistic theory. Another comparison is between moralities and legal systems: I speculate that the content of legal and moral systems is influenced by legal and moral bargaining. (shrink)

Can fictional narration yield knowledge in a way that depends crucially on its being fictional? This is the hard question of literary cognitivism. It is unexceptional that knowledge can be gained from fictional literature in ways that are not dependent on its fictionality (e.g., the science in science fiction). Sometimes fictional narratives are taken to exhibit the structure of suppositional argument, sometimes analogical argument. Of course, neither structure is unique to narratives. The thesis of literary cognitivism would be supported if (...) some novels exhibit a cogent and special argument structure restricted to fictional narratives. I contend that this is the case for a kind of transcendental argument. The reason is the inclusion and pattern of occurrence of the predicate ‘believable’ in the schema. Believability with respect to fictional stories is quite a different thing than it is with respect to nonfictional stories or anything else. (shrink)

This essay considers whether palliative sedation is or is not appropriate medical care. This requires one to consider whether, in addition to the good of health, relief of suffering is also a proper end of medicine; whether unconsciousness can ever be a good for a human being; and how double-effect reasoning can help us think about difficult cases. The author concludes that palliative sedation may be proper medical care, but only in a limited range of cases.

Can it ever be appropriate to feel guilt just because one's group has acted badly? Some say no, citing supposed features of guilt feelings as such. If one understands group action according to my plural subject account of groups, however, one can argue for the appropriateness of feeling guilt just because one's group has acted badly - a feeling that often occurs. In so arguing I sketch a plural subject account of groups, group intentions and group actions: for a group (...) to intend (in the relevant sense) is for its members to be jointly committed to intend that such-and-such as a body. Individual group members need not be directly involved in the formation of the intention in order to participate in such a joint commitment. The core concept of joint commitment is in an important way holistic, not being reducible to a set of personal commitments over which each party holds sway. (shrink)

Philosophy in schools in Australia dates back to the 1980s and is rooted in the Philosophy for Children curriculum and pedagogy. Seeing potential for educational change, Australian advocates were quick to develop new classroom resources and innovative programs that have proved influential in educational practice throughout Australia and internationally. Behind their contributions lie key philosophical and educational discussions and controversies which have shaped attempts to introduce philosophy in schools and embed it in state and national curricula. -/- Drawing together a (...) wide range of eminent scholars and practitioners in the field of educational philosophy, this anthology, the first of its kind, provides not only a historical narrative, but an opportunity to reflect on the insights and experiences of the authors that have made history. The collection is divided into three parts. The overarching theme of Part I is the early years of Philosophy for Children in Australia and how they informed the course that the ‘philosophy in schools movement’ would take. Part II focuses on the events and debates surrounding the development and production of new materials, including arguments for and against the suitability of the original Philosophy for Children curriculum. In Part III, key developments relating to teaching philosophy in schools are analysed. -/- This collection of diverse views, critical appraisals, and different perspectives of historical currents is intended to stimulate thought-provoking questions about theory and practice, and to increase general awareness both nationally and internationally of philosophy in schools in Australia. It is also intended to encourage readers to identify emerging ideas and develop strategies for implementation. (shrink)