Results for 'Guy Beauregard'

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  1. Evolutionary Debunking Arguments.Guy Kahane - 2010 - Noûs 45 (1):103-125.
    Evolutionary debunking arguments are arguments that appeal to the evolutionary origins of evaluative beliefs to undermine their justification. This paper aims to clarify the premises and presuppositions of EDAs—a form of argument that is increasingly put to use in normative ethics. I argue that such arguments face serious obstacles. It is often overlooked, for example, that they presuppose the truth of metaethical objectivism. More importantly, even if objectivism is assumed, the use of EDAs in normative ethics is incompatible with a (...)
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  2.  5
    The Experimenting Society: Essays in Honor of Donald T. Campbell.William N. Dunn - 1998 - Routledge.
    An experimenting society is one in which policy-relevant knowledge is created. It is then critically assessed and communicated in real-life or natural settings, with the aim of discovering new forms of public action to improve the problem-solving capacities of society. This latest volume of the distinguished Policy Studies Review Annual series probes, evaluates, and augments the work of Donald T. Campbell on an experimental societies. A basic assumption of this volume is that Campbell's perspective supplies a useful way to address (...)
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  3. "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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    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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  5. Moral Testimony: Once More with Feeling.Guy Fletcher - 2016 - Oxford Studies in Metaethics 11:45-73..
    It is commonly claimed that reliance upon moral testimony is problematic in a way not common to reliance upon non-moral testimony. This chapter provides a new explanation of what the problem consists in—one that enjoys advantages over the most widely accepted explanation in the extant literature. The main theses of the chapter are as follows: that many forms of normative deference beyond the moral are problematic, that there is a common explanation of the problem with all of these forms of (...)
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  6. The Neural Basis of Intuitive and Counterintuitive Moral Judgement.Guy Kahane, Katja Wiech, Nicholas Shackel, Miguel Farias, Julian Savulescu & Irene Tracey - 2011 - Social Cognitive and Affective Neuroscience 7 (4):393-402.
    Neuroimaging studies on moral decision-making have thus far largely focused on differences between moral judgments with opposing utilitarian (well-being maximizing) and deontological (duty-based) content. However, these studies have investigated moral dilemmas involving extreme situations, and did not control for two distinct dimensions of moral judgment: whether or not it is intuitive (immediately compelling to most people) and whether it is utilitarian or deontological in content. By contrasting dilemmas where utilitarian judgments are counterintuitive with dilemmas in which they are intuitive, we (...)
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  7. Methodological Issues in the Neuroscience of Moral Judgement.Guy Kahane & Nicholas Shackel - 2010 - Mind and Language 25 (5):561-582.
    Neuroscience and psychology have recently turned their attention to the study of the subpersonal underpinnings of moral judgment. In this article we critically examine an influential strand of research originating in Greene's neuroimaging studies of ‘utilitarian’ and ‘non-utilitarian’ moral judgement. We argue that given that the explananda of this research are specific personal-level states—moral judgments with certain propositional contents—its methodology has to be sensitive to criteria for ascribing states with such contents to subjects. We argue that current research has often (...)
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  8. Should We Want God to Exist?Guy Kahane - 2010 - Philosophy and Phenomenological Research 82 (3):674-696.
    Whether God exists is a metaphysical question. But there is also a neglected evaluative question about God’s existence: Should we want God to exist? Very many, including many atheists and agnostics, appear to think we should. Theists claim that if God didn’t exist things would be far worse, and many atheists agree; they regret God’s inexistence. Some remarks by Thomas Nagel suggest an opposing view: that we should want God not to exist. I call this view anti-theism. I explain how (...)
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  9. Artworks as historical individuals.Guy Rohrbaugh - 2003 - European Journal of Philosophy 11 (2):177–205.
    In 1907, Alfred Stieglitz took what was to become one of his signature photographs, The Steerage. Stieglitz stood at the rear of the ocean liner Kaiser Wilhelm II and photographed the decks, first-class passengers above and steerage passengers below, carefully exposing the film to their reflected light. Later, in the darkroom, Stieglitz developed this film and made a number of prints from the resulting negative. The photograph is a familiar one, an enduring piece of social commentary, but what exactly is (...)
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  10.  83
    Empirical ethics as dialogical practice.Guy Widdershoven, Tineke Abma & Bert Molewijk - 2009 - Bioethics 23 (4):236-248.
    In this article, we present a dialogical approach to empirical ethics, based upon hermeneutic ethics and responsive evaluation. Hermeneutic ethics regards experience as the concrete source of moral wisdom. In order to gain a good understanding of moral issues, concrete detailed experiences and perspectives need to be exchanged. Within hermeneutic ethics dialogue is seen as a vehicle for moral learning and developing normative conclusions. Dialogue stands for a specific view on moral epistemology and methodological criteria for moral inquiry. Responsive evaluation (...)
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  11. On the Wrong Track: Process and Content in Moral Psychology.Guy Kahane - 2012 - Mind and Language 27 (5):519-545.
    According to Joshua Greene’s influential dual process model of moral judgment, different modes of processing are associated with distinct moral outputs: automatic processing with deontological judgment, and controlled processing with utilitarian judgment. This paper aims to clarify and assess Greene’s model. I argue that the proposed tie between process and content is based on a misinterpretation of the evidence, and that the supposed evidence for controlled processing in utilitarian judgment is actually likely to reflect generic deliberation which, ironically, is incompatible (...)
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  12. Brain damage and the moral significance of consciousness.Guy Kahane & Julian Savulescu - 2009 - Journal of Medicine and Philosophy 34 (1):6-26.
    Neuroimaging studies of brain-damaged patients diagnosed as in the vegetative state suggest that the patients might be conscious. This might seem to raise no new ethical questions given that in related disputes both sides agree that evidence for consciousness gives strong reason to preserve life. We question this assumption. We clarify the widely held but obscure principle that consciousness is morally significant. It is hard to apply this principle to difficult cases given that philosophers of mind distinguish between a range (...)
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  13. Taking Prudence Seriously.Guy Fletcher - 2019 - Oxford Studies in Metaethics 14:70-94.
    Philosophers have long theorized about which things make people’s lives go well, and why, and the extent to which morality and self-interest can be reconciled. Yet little time has been spent on meta-prudential questions, questions about prudential discourse. This is surprising given that prudence is, prima facie, a normative form of discourse and, as such, cries out for further investigation. Chapter 4 takes up two major meta-prudential questions. It first examines whether there is a set of prudential reasons, generated by (...)
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  14. Linguistic understanding and knowledge.Guy Longworth - 2008 - Noûs 42 (1):50–79.
    Is linguistic understanding a form of knowledge? I clarify the question and then consider two natural forms a positive answer might take. I argue that, although some recent arguments fail to decide the issue, neither positive answer should be accepted. The aim is not yet to foreclose on the view that linguistic understanding is a form of knowledge, but to develop desiderata on a satisfactory successor to the two natural views rejected here.
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  15. Basic Income: And How We Can Make It Happen.Guy Standing - 2017
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  16.  82
    Causal Responsibility and Robust Causation.Guy Grinfeld, David Lagnado, Tobias Gerstenberg, James F. Woodward & Marius Usher - 2020 - Frontiers in Psychology 11:1069.
    How do people judge the degree of causal responsibility that an agent has for the outcomes of her actions? We show that a relatively unexplored factor -- the robustness of the causal chain linking the agent’s action and the outcome -- influences judgments of causal responsibility of the agent. In three experiments, we vary robustness by manipulating the number of background circumstances under which the action causes the effect, and find that causal responsibility judgments increase with robustness. In the first (...)
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  17. Pain, dislike and experience.Guy Kahane - 2009 - Utilitas 21 (3):327-336.
    It is widely held that it is only contingent that the sensation of pain is disliked, and that when pain is not disliked, it is not intrinsically bad. This conjunction of claims has often been taken to support a subjectivist view of pain’s badness on which pain is bad simply because it is the object of a negative attitude and not because of what it feels like. In this paper, I argue that accepting this conjunction of claims does not commit (...)
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  18. A new route to the necessity of origin.Guy Rohrbaugh & Louis deRosset - 2004 - Mind 113 (452):705-725.
    Saul Kripke has claimed that there are necessary connections between material things and their material origins. The usual defences of such necessity of origin theses appeal to either a sufficiency of origin principle or a branching-times model of necessity. In this paper we offer a different defence. Our argument proceeds from more modest ‘independence principles’, which govern the processes by which material objects are produced. Independence principles are motivated, in turn, by appeal to a plausible metaphysical principle governing such processes, (...)
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  19. 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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  20. 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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  21. Sentimental value.Guy Fletcher - 2009 - Journal of Value Inquiry 43 (1):55-65.
    For many people, among the first experiences they have of things as being valuable are experiences of things as possessing sentimental value. Such is the case in childhood where treasured objects are often among the first things we experience as valuable. In everyday life, we frequently experi- ence apparent sentimental value belonging to particular garments, books, cards, and places. Philosophers, however, have seldom discussed sentimental value and have also tended to think about value generally in a way that makes it (...)
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  22. The consistency of qualitative hedonism and the value of (at least some) malicious pleasures.Guy Fletcher - 2008 - Utilitas 20 (4):462-471.
    In this article, I examine two of the standard objections to forms of value hedonism. The first is the common claim, most famously made by Bradley and Moore, that Mill's qualitative hedonism is inconsistent. The second is the apparent problem for quantitative hedonism in dealing with malicious pleasures. I argue that qualitative hedonism is consistent, even if it is implausible on other grounds. I then go on to show how our intuitions about malicious pleasure might be misleading.
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  23. Resisting buck-passing accounts of prudential value.Guy Fletcher - 2012 - Philosophical Studies 157 (1):77-91.
    This paper aims to cast doubt upon a certain way of analysing prudential value (or good for ), namely in the manner of a ‘buck-passing’ analysis. It begins by explaining why we should be interested in analyses of good for and the nature of buck-passing analyses generally (§I). It moves on to considering and rejecting two sets of buck-passing analyses. The first are analyses that are likely to be suggested by those attracted to the idea of analysing good for in (...)
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  24. Prevention, independence, and origin.Guy Rohrbaugh & Louis deRosset - 2006 - Mind 115 (458):375-386.
    A New Route to the Necessity of Origin’ (2004, henceforth ‘NR’), we offered an argument for the thesis that there are necessary connections between material things and their material origins. Much of the philosophical interest lay in our claim that the argument did not depend on so-called sufficiency principles for crossworld identity. It has been the verdict of much recent work on the necessity of origin that valid arguments for the thesis require some such sufficiency principle as a premise but (...)
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  25.  70
    Empirical ethics in psychiatry.Guy Widdershoven (ed.) - 2008 - New York: Oxford University Press.
    Psychiatry presents a unique array of difficult ethical questions. However, a major challenge is to approach psychiatry in a way that does justice to the real ethical issues. Recently there has been a growing body of research in empirical psychiatric ethics, and an increased interest in how empirical and philosophical methods can be combined. Empirical Ethics in Psychiatry demonstrates how ethics can engage more closely with the reality of psychiatric practice and shows how empirical methodologies from the social sciences can (...)
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  26. 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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  27. Virtue-Theoretic Responses to Skepticism.Guy Axtell - 2008 - In John Greco (ed.), The Oxford handbook of skepticism. New York: Oxford University Press.
    This chapter focuses on the responses that proponents of virtue epistemology (VE) make to radical skepticism and particularly to two related forms of it, Pyrrhonian skepticism and the “underdetermination-based” argument, both of which have been receiving widening attention in recent debate. Section 1 of the chapter briefly articulates these two skeptical arguments and their interrelationship, while section 2 explains the close connection between a virtue-theoretic and a neo-Moorean response to them. In sections 3 and 4 I advance arguments for improving (...)
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  28.  44
    Improving Care and Ethics: A Plea for Interactive Empirical Ethics.Guy Widdershoven, Bert Molewijk & Tineke Abma - 2009 - American Journal of Bioethics 9 (6-7):99-101.
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    How is a theory of the sublime possible?Guy Sircello - 1993 - Journal of Aesthetics and Art Criticism 51 (4):541-550.
  30. Ignorance of Linguistics: A Note on Michael Devitt’s Ignorance of Language.Guy Longworth - 2009 - Croatian Journal of Philosophy 9 (1):21-34.
    Michael Devitt has argued that Chomsky, along with many other Linguists and philosophers, is ignorant of the true nature of Generative Linguistics. In particular, Devitt argues that Chomsky and others wrongly believe the proper object of linguistic inquiry to be speakers' competences, rather than the languages that speakers are competent with. In return, some commentators on Devitt's work have returned the accusation, arguing that it is Devitt who is ignorant about Linguistics. In this note, I consider whether there might be (...)
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  31. 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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  32. 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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  33. Brown and Moore's value invariabilism vs Dancy's variabilism.Guy Fletcher - 2010 - Philosophical Quarterly 60 (238):162-168.
    Campbell Brown has recently argued that G.E. Moore's intrinsic value holism is superior to Jonathan Dancy's. I show that the advantage which Brown claims for Moore's view over Dancy's is illusory, and that Dancy's view may be superior.
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  34. 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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  35. 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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  36. 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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  37. Comprehending speech.Guy Longworth - 2008 - Philosophical Perspectives 22 (1):339-373.
    What is the epistemological role of speech perception in comprehension? More precisely, what is its role in episodes or states of comprehension able to mediate the communication of knowledge? One answer, developed in recent work by Tyler Burge, has it that its role may be limited to triggering mobilizations of the understanding. I argue that, while there is much to be said for such a view, it should not be accepted. I present an alternative account, on which episodes of comprehension (...)
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  38. Belief revision and uncertain reasoning.Guy Politzer & Laure Carles - 2001 - Thinking and Reasoning 7 (3):217 – 234.
    When a new piece of information contradicts a currently held belief, one has to modify the set of beliefs in order to restore its consistency. In the case where it is necessary to give up a belief, some of them are less likely to be abandoned than others. The concept of epistemic entrenchment is used by some AI approaches to explain this fact based on formal properties of the belief set (e.g., transitivity). Two experiments were designed to test the hypothesis (...)
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  39. Mill, Moore, and Intrinsic Value.Guy Fletcher - 2008 - Social Theory and Practice 34 (4):517-32.
    In this paper, I examine how philosophers before and after G. E. Moore understood intrinsic value. The main idea I wish to bring out and defend is that Moore was insufficiently attentive to how distinctive his conception of intrinsic value was, as compared with those of the writers he discussed, and that such inattentiveness skewed his understanding of the positions of others that he discussed and dismissed. My way into this issue is by examining the charge of inconsistency that Moore (...)
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  40. Agency ascriptions in ethics and epistemology: Or, navigating intersections, narrow and broad.Guy Axtell - 2010 - Metaphilosophy 41 (1-2):73-94.
    Abstract: In this article, the logic and functions of character-trait ascriptions in ethics and epistemology is compared, and two major problems, the "generality problem" for virtue epistemologies and the "global trait problem" for virtue ethics, are shown to be far more similar in structure than is commonly acknowledged. I suggest a way to put the generality problem to work by making full and explicit use of a sliding scale--a "narrow-broad spectrum of trait ascription"-- and by accounting for the various uses (...)
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  41. 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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  42. 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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  43. Some Models of Linguistic Understanding.Guy Longworth - 2009 - The Baltic International Yearbook 5 (1):7.
    I discuss the conjecture that understanding what is said in an utterance is to be modelled as knowing what is said in that utterance. My main aim is to present a number of alter- native models, as a prophylactic against premature acceptance of the conjecture as the only game in town. I also offer preliminary assessments of each of the models, including the propositional knowledge model, in part by considering their respective capacities to sub-serve the transmission of knowledge through testimony. (...)
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  44.  16
    A new theory of beauty.Guy Sircello - 1975 - Princeton, N.J.: Princeton University Press.
    Ever since the eighteenth century, when Kant opened the floodgates of subjectivism in aesthetics, common men and philosophers alike have despaired of finding a basis for judgments about beauty. This book provides a comprehensive theory that encompasses beauty in art and nature, as well as intellectual, utilitarian, and moral beauty. The author argues that the beauty of objects can be reduced to the beauty of properties of those objects, which in turn can be understood in terms of "properties of qualitative (...)
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  45. The Buddhist Nirvana and Its Western Interpreters.Guy Richard Welbon - 1969 - Philosophy East and West 19 (4):464-465.
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  46.  52
    Editorial: Dyadic Coping.Guy Bodenmann, Mariana K. Falconier & Ashley K. Randall - 2019 - Frontiers in Psychology 10.
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  47. Rickert's value theory and the foundations of Weber's methodology.Guy Oakes - 1988 - Sociological Theory 6 (1):38-51.
    The general area of this essay is an issue left unexplored by the tradition of commentary on Rickert's philosophy and Weber's methodology: the question of the relationship between Rickert's value theory and the validity of Weber's methodological positions. Within this area, the essay focuses on the question of the relationship between Rickert's analysis of the problem of the objectivity of values and Weber's conception of the objectivity of the cultural sciences. The thesis defended is that a solution to Weber's problem (...)
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  48.  37
    Let us not put the probabilistic cart before the uncertainty Bull.Guy Politzer & Jean-François Bonnefon - 2009 - Behavioral and Brain Sciences 32 (1):100-101.
    Although we endorse the primacy of uncertainty in reasoning, we argue that a probabilistic framework cannot model the fundamental skill of proof administration. Furthermore, we are skeptical about the assumption that standard probability calculus is the appropriate formalism to represent human uncertainty. There are other models up to this task, so let us not repeat the excesses of the past.
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  49.  72
    Consciousness of the self (COS) and explicit knowledge.Guy Pinku & Joseph Tzelgov - 2006 - Consciousness and Cognition 15 (4):655-661.
    Starting with Dienes and Perner’s distinction between explicit and implicit knowledge and the traditional philosophical distinction between COS as an object and COS as a subject, we suggest a triple classification of COS experience into three modes, each corresponding to a different state of consciousness. When one acts automatically COS is totally embedded within the representation of the environment. When one monitors or attends to one’s experience, the self is implied by an explicit representation of one’s attitudes, consistent with Descartes’ (...)
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  50. 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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