This article attributes the many conflicting theories about the nature and direction of contemporary technological society to the revolutionary and paradoxical character of technology itself. Commentators come to very different conclusions about the same basic phenomena; but their differences, while reflecting divergent assumptions and intellectual styles, also reveal contradictions within the subject matter. Dialectical and historical methods are introduced as ways to redefine the basic terms involved, augment traditional studies, and indicate directions for authentic interdisciplinary research. A neo-Hegelian approach can (...) help resolve problems of method and interpretation in the field of science, technology, and society, and reveal new possibilities for rational action and effective social control. (shrink)

Whether and how music is involved in evoking emotions is a matter of considerable debate. In the target article, Juslin & Vll (J&V) argue that music induces a wide range of both basic and complex emotions that are shared with other stimuli. If such a link exists, it would provide a common basis for considering the interactions among music, emotion, timing, and time perception.

Defending Life is arguably the most comprehensive defense of the pro-life position on abortion - morally, legally, and politically - that has ever been published in an academic monograph. It offers a detailed and critical analysis of Roe v. Wade and Planned Parenthood v. Casey as well as arguments by those who defend a Rawlsian case for abortion-choice, such as J. J. Thomson. The author defends the substance view of persons as the view with the most explanatory power. The substance (...) view entails that the unborn is a subject of moral rights from conception. While defending this view, the author responds to the arguments of thinkers such as Boonin, Dworkin, Stretton, Ford and Brody. He also critiques Thomson's famous violinist argument and its revisions by Boonin and McDonagh. Defending Life includes chapters critiquing arguments found in popular politics and the controversy over cloning and stem cell research. (shrink)

In its comprehensive overview of Alain Locke's pragmatist philosophy this book captures the radical implications of Locke's approach within pragmatism, the critical temper embedded in Locke's works, the central role of power and empowerment of the oppressed and the concept of broad democracy Locke employed.

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 (...) a buck-passing fashion (§II). The second are the buck-passing analyses of good for proposed by John Skorupski (§III), Henry Sidgwick (§IV), and Stephen Darwall (§V). Along the way the paper shows that Michael Smith’s and Peter Railton’s analyses of other concepts—analyses that could be (and have been) taken to be analyses of good for —are similarly unsuitable as analyses of it. The paper concludes by suggesting that the fact that none of the buck-passing accounts of good for considered here is satisfactory, coupled with an appreciation of the various problems that a buck-passing analysis of good for would have to avoid, suggests that we should be sceptical about the prospects of finding such an analysis and should look for one of a different type. (shrink)

Israeli courts were recently faced with the question whether an employer is allowed to voice objections to unionization during an organizing drive. Since the legislation fails to provide an answer to this question, it was up to the courts to come up with a solution. The National Labor Court in Histadrut v. Pelephone held that employers have no say and must refrain from any communications whatsoever with the workers regarding the decision whether or not to join the union. The Supreme (...) Court later affirmed this decision. This Article explores this legal question and examines whether this decision was justified, and whether it should be adopted in other countries as well. It first discusses the justifications for the conflicting freedoms in this scenario — the workers’ freedom of association and the employer’s freedom of speech — to appreciate their relative strength in the circumstances. It then examines whether it is possible to achieve a certain balance. To this end, the Article critically reviews the legal mechanisms adopted by other legal jurisdictions in this regard, shedding light on their effectiveness and the difficulties of organizing in practice in each jurisdiction. The main argument advanced in this Article is that the solution has to be purposive — to advance the goals of labor law, specifically freedom of association — and that the purposive analysis must be contextual. A rule prohibiting the employer from voicing opinions is surely an infringement of freedom of speech, and strong reasons are needed to justify it. Whether strong enough reasons exist depends on several contextual factors. Essentially, the question is whether it is possible, given the current context, to secure real freedom of association without such a rule. By context we mean two main things: first, the real-life current experience concerning the struggles of organizing; and second, the existence of alternative legal mechanisms that might address this problem. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:UNDERSTANDING ST. THOMAS ON CHRIST'S IMMEDIATE KNOWLEDGE OF GOD Guy MANSINI, O.S.B. Saint Meinrad Seminary St. Meinrad, Indiana HE International Theological Commission's 1985 statement on " The Consciousness of Christ Concerning Himel £ and His Mission " undertakes to state what by faith Christians hold about the knowledge of Jesus. Jesus of Nazareth knew : first, that he was the Son of God, and that he possessed divine and (...) not merely prophetical authority; second, that his mission was to preach the Kingdom and die for the salvation of all; third, that he was founding a Church. Fourth and last, since he was dying for all, he knew the " all" he was dying for in such a way as to enable each Christian to say truly " he died for me " (see Gal. 2 :20). Beyond this the bare statement that Jesus was conscious of his identity and mission, the Commission declines to go, and expressly avoids " theological elaborations calculated to give an account of this datum of faith." 1 The traditional account of this datum is, of course, the theory of Christ's immediate (or " beatific") knowledge of God, and usually as elaborated by St. Thomas. It is an approach to pre1 " The Consciousness of Christ Concerning Himself and His Mission," in International Theological Commission: Texts and Documents, 1969-1985, ed. Michael Sharkey (San Francisco: Ignatius, 1989), 307. Again, the Commission " rules out any a priori philosophical terminology " (p. 307). Hence I take the liberty of using " knowledge " where the Commission speaks of " consciousness." The Commission characterizes the cognitional state of affairs it imputes to Christ merely as a "presence" of the knowing-conscious subject to itself in its " heart." I take it that the Commission means to avoid being specific with regard to any distinction between conceptual and non-conceptual modes of knowledge, and that this is the reason it prefers "consciousness" to " knowledge." 91 92 GUY MANSINI, O.S.B. cisely this account of St. Thomas's that I would like to outline in the second part of this article. There are three things especially that seem to stand in the way of approaching St. Thomas's account today. First, there is some difficulty in seeing it precisely as that, an account of what the Commission calls the datum of faith. Second, a key distinction upon which St. Thomas's account depends, that between faith and knowledge, tends to be obliterated in contemporary analytic epistemology, where knowledge is described as "justified true belief." This makes it hard to see the difference St. Thomas supposes there is between the cognitive state of Christians, on the one hand, and that of Jesus, on the other. Third, some modern biblical theology discovers Jesus himself as the ·exemplar of Christian faith. Thus, even supposing we have kept the distinction between faith and knowledge, the required application of the distinction becomes impossible.2 I will be unable to deal at any length with these last two difficulties, but will advert to them briefly within the outline of an approach to St. Thomas's account that I mean to give here.3 I. St. Thomas's Position as an Account of the Datum of Faith The first difficulty, however, is to be addressed at the outset and at some length. It arises from the way in which St. Thomas presents his teaching on the knowledge of Christ in the Summa 2 Another cause of confusion as to what St. Thomas means by Christ's immediate knowledge of God might be said to be the popularity of Karl Rahner's " Dogmatic Reflections on the Knowledge and Self-Consciousness of Christ,'' Theological Investigations V (London: Darton, Longman & Todd, 1966) ; 193-215, where Rahner conflates consciousness and knowledge in a context where they need to be distinguished. This has been nicely sorted out, however, in a study by Raymond Moloney, "The Mind of Christ in Transcendental Theology: Raimer, Lonergan and Crowe," H eythrop Journal 25 (1984) : 288-300. s There is also the difficulty for this question of modern exegesis, a difficulty mentioned by the International Theological Commission. But this is a difficulty for the original apprehension of the datum of faith itself rather than for understanding St. Thomas... (shrink)

T. 1. Livres I-V -- t. 2. Livres VI-XII.

In the first part of the essay, the author analyzes the difference and the relation between two different ideas of toleration, the passive and the active meaning. While the former is related to opportunistic and prudential purposes, the second is grounded in an ethical framework and presupposes the individual's freedom of conscience. This second meaning appears to be very important in a multicultural society: On its basis it is possible to develop toleration both as a plurality of contexts of choice (...) and as a priority rule between conscience and culture in Rawlsian terms. In the second part, starting from the case of O. Preminger Institut v. Austria, the author examines the relation between this idea of toleration and freedom of speech. (shrink)

Buhr, M. La position de Schelling dans l'histoire de la philosophie classique bourgeoise allemande.--Verra, V. La "construction" dans la philosophie de Schelling.--Fleischmann, M. E. Science et intuition dans la Naturphilosophie de Schelling.--Marquet, J. F. Schelling et le destin de l'art.--Tilliette, P. X. Deux philosophies en une.

Using positron emission tomography (PET) and regional cerebral blood flow (rCBF) measurements, we investigated the cerebral correlates of consciousness in a sequence learning task through a novel application of the Process Dissociation Procedure, a behavioral paradigm that makes it possible to separately assess conscious and unconscious contributions to performance. Results show that the metabolic response in the anterior cingulate / mesial prefrontal cortex (ACC / MPFC) is exclusively and specifically correlated with the explicit component of performance during recollection of a (...) learned sequence. This suggests a significant role for the ACC / MPFC in the explicit processing of sequential material.  2003 Elsevier Science B.V. All rights reserved. (shrink)

Objectives To investigate risk perception relating to living kidney donation, to compare the risk donors would accept with current practice and identify influential factors. Design An observational study consisting of questionnaires completed by previous living donors and the general public. Participants selected the risk they would accept from a list of options, in various scenarios. Risk communication was investigated by randomly dividing the sample and presenting risk differently. Setting Primary care (two centres) and secondary care (one centre), London. Participants 175 (...) questionnaires were sent to patients who had previously undergone living-donor nephrectomy and to members of the public consulting a general practitioner. The living-donor sample comprised 77 consecutive donors at Guy's Hospital from May 2003 to January 2005. The general-public sample was recruited from two London healthcare centres. Of the eventual 151 participants, 61 were living donors and 90 were from the general public. Main outcome measure The amount of risk a participant would accept to donate a kidney. Results 74% of participants were willing to accept a risk of death higher than 1/3000. The most commonly accepted risk was 1/2 (29%). Those presented with a ‘chance of survival’ accepted higher risks than those presented with a ‘risk of death’ (p<0.01). Greater risks were accepted when the recipient was closely related and, for some, when the recipient's prognosis was worse. No difference was observed between the living-donor and general-public groups. Conclusions Kidney donors will accept a higher risk of death than is currently quoted, especially if risks are presented in terms of chance of survival. (shrink)

O objetivo deste artigo é apontar e analisar os principais fatores que levaram uma pessoa, ou um grupo de pessoas, a assistir um jogo de futebol da Copa do Mundo 2014 em uma FIFA Fan Fest e não em outros locais. Socialização, afetividade e diversão são aspectos considerados na análise. O papel do esporte enquanto produto de entretenimento e consumo também foi contemplado no estudo. O evento, pela proliferação de imagens que proporciona, é exemplo claro do que Guy Debord definiu (...) como Sociedade do Espetáculo. Foram entrevistadas 79 pessoas em duas FIFA Fan Fests realizadas na cidade de São Paulo, em partidas da seleção brasileira na Copa do Mundo 2014. Os resultados obtidos no estudo comprovam a inserção do esporte mais popular do planeta na lógica das modernas estratégias de consumo. Também evidenciam as relações existentes entre o futebol, e seu universo, e a chamada indústria do entretenimento. (shrink)

Beliefs once limited to the extremes of the North American gun culture have become mainstream, while the US Supreme Court’s ruling in District of Columbia v. Heller and a spate of right-to-carry laws have contributed to the proliferation of guns in public life. These changes in political discourses, legislative agendas, and social practices are indicative of an emergent and pernicious form of subjectivity, which is here defined as self-defensive. Such subjectivity is characterized by a pathological identification with the right of (...) self-defense, which undermines the social conditions of individual freedom and renders subjects unable to comprehend the function of abstract rights within an informal normative order. Practically speaking, this raced and gendered subjectivity relies on extra-legal relations of domination for its reproduction. The rapid expansion of gun rights and the recent loosening of restrictions on self-defensive violence are argued to be responses to a perceived threat to these identity-constituting relations, rather than to the threat of violent crime, which has long been on the decline. (shrink)

Intelligent design creationism (ID) is a religious belief requiring a supernatural creator's interventions in the natural order. ID thus brings with it, as does supernatural theism by its nature, intractable epistemological difficulties. Despite these difficulties and despite ID's defeat in Kitzmiller v. Dover Area School District (2005), ID creationists' continuing efforts to promote the teaching of ID in public school science classrooms threaten both science education and the separation of church and state guaranteed by the U. S. Constitution. I examine (...) the ID movement's failure to provide either a methodology or a functional epistemology to support their supernaturalism, a deficiency that consequently leaves them without epistemic support for their creationist claims. My examination focuses primarily on ID supporter Francis Beckwith, whose published defenses of teaching ID, as well as his other relevant publications concerning education, law, and public policy, have been largely exempt from critical scrutiny. Beckwith's work exhibits the epistemological deficiencies of the supernaturally grounded views of his ID associates and of supernaturalists in general. I preface my examination of Beckwith's arguments with (1) philosopher of science Susan Haack's clarification of the established naturalistic methodology and epistemology of science and (2) discussions of the views of Beckwith's ID associates Phillip Johnson and William Dembski. Finally, I critique the religious exclusionism that Beckwith shares with his ID associates and the implications of his exclusionism for public policy. (shrink)

Analyzes the relationship of power, bureaucracy, and change in modern society.

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 (...) experiment, the robustness manipulation also raises the probability of the effect given the action. Experiments 2 and 3 control for probability-raising, and show that robustness still affects judgments of causal responsibility. In particular, Experiment 3 introduces an Ellsberg type of scenario to manipulate robustness, while keeping the conditional probability and the skill deployed in the action fixed. Experiment 4, replicates the results of Experiment 3, while contrasting between judgments of causal strength and of causal responsibility. The results show that in all cases, the perceived degree of responsibility increases with the robustness of the action-outcome causal chain. (shrink)

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 (...) claims made by contemporary proponents of each form, in their respective treatments of knowledge and justification. (shrink)

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 (...) among adherents of different faith traditions to invoke asymmetric explanations of the religious value or salvific status of the home religion vis-à-vis all others. Attributions of good/bad religious luck and exclusivist dismissal of the significance of religious disagreement are the central phenomena that the book studies. Part I lays out a taxonomy of kinds of religious luck, a taxonomy that draws upon but extends work on moral and epistemic luck. It asks: What is going on when persons, theologies, or purported revelations ascribe various kinds of religiously-relevant traits to insiders and outsiders of a faith tradition in sharply asymmetric fashion? “I am saved but you are lost”; “My religion is holy but yours is idolatrous”; “My faith tradition is true, and valued by God, but yours is false and valueless.” Part II further develops the theory introduced in Part I, pushing forward both the descriptive/explanatory and normative sides of what the author terms his inductive risk account. Firstly, the concept of inductive risk is shown to contribute to the needed field of comparative fundamentalism by suggesting new psychological markers of fundamentalist orientation. The second side of what is termed an inductive risk account is concerned with the epistemology of religious belief, but more especially with an account of the limits of reasonable religious disagreement. Problems of inductively risky modes of belief-formation problematize claims to religion-specific knowledge. But the inductive risk account does not aim to set religion apart, or to challenge the reasonableness of religious belief tout court. Rather the burden of the argument is to challenge the reasonableness of attitudes of religious exclusivism, and to demotivate the “polemical apologetics” that exclusivists practice and hope to normalize. Lexington Books Pages: 290 978-1-4985-5017-8 • Hardback • December 2018 • $95.00 • (£65.00) 978-1-4985-5018-5 • eBook • December 2018 • $90.00 • (£60.00) ISBN 978-1-4985-5018-5 (pbk: alk. paper) (coming 2020) [Download the 30% personal use Discount Order Form I uploaded for hardcover or e-book, and please ask your library to purchase a copy for their collection.]. (shrink)

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 (...) involves a structured way of setting up dialogical learning processes, by eliciting stories of participants, exchanging experiences in (homogeneous and heterogeneous) groups and drawing normative conclusions for practice. By combining these traditions we develop both a theoretical and a practical approach to empirical ethics, in which ethical issues are addressed and shaped together with stakeholders in practice. Stakeholders' experiences are not only used as a source for reflection by the ethicist; stakeholders are involved in the process of reflection and analysis, which takes place in a dialogue between participants in practice, facilitated by the ethicist. This dialogical approach to empirical ethics may give rise to questions such as: What contribution does the ethicist make? What role does ethical theory play? What is the relationship between empirical research and ethical theory in the dialogical process? In this article, these questions will be addressed by reflecting upon a project in empirical ethics that was set up in a dialogical way. The aim of this project was to develop and implement normative guidelines with and within practice, in order to improve the practice concerning coercion and compulsion in psychiatry. (shrink)

ABSTRACTThe new paradigm in the psychology of reasoning redirects the investigation of deduction conceptually and methodologically because the premises and the conclusion of the inferences are assumed to be uncertain. A probabilistic counterpart of the concept of logical validity and a method to assess whether individuals comply with it must be defined. Conceptually, we used de Finetti's coherence as a normative framework to assess individuals' performance. Methodologically, we presented inference schemas whose premises had various levels of probability that contained non-numerical (...) expressions and, as a control, sure levels. Depending on the inference schemas, from 60% to 80% of the participants produced coherent conclusions when the premises were uncertain. The data also show that except for schemas involving conjunction, performance was consistently lower with certain than uncertain premises, the rate of conjunction fallacy was consistently low (not exceeding 20%,.. (shrink)

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.

Intelligent design creationism (ID) is a religious belief requiring a supernatural creator’s interventions in the natural order. ID thus brings with it, as does supernatural theism by its nature, intractable epistemological difficulties. Despite these difficulties and despite ID’s defeat in Kitzmiller v. Dover Area School District (2005), ID creationists’ continuing efforts to promote the teaching of ID in public school science classrooms threaten both science education and the separation of church and state guaranteed by the U.S. Constitution. I examine the (...) ID movement’s failure to provide either a methodology or a functional epistemology to support their supernaturalism, a deficiency that consequently leaves them without epistemic support for their creationist claims. My examination focuses primarily on ID supporter Francis Beckwith, whose published defenses of teaching ID, as well as his other relevant publications concerning education, law, and public policy, have been largely exempt from critical scrutiny. Beckwith’s work exhibits the epistemological deficiencies of the supernaturally grounded views of his ID associates and of supernaturalists in general. I preface my examination of Beckwith’s arguments with (1) philosopher of science Susan Haack’s clarification of the established naturalistic methodology and epistemology of science and (2) discussions of the views of Beckwith’s ID associates Phillip Johnson and William Dembski. Finally, I critique the religious exclusionism that Beckwith shares with his ID associates and the implications of his exclusionism for public policy. (shrink)

A growing number of philosophers are concerned with the epistemic status of culturally nurtured beliefs, beliefs found especially in domains of morals, politics, philosophy, and religion. Plausibly, worries about the deep impact of cultural contingencies on beliefs in these domains of controversial views is a question about well-foundedness: Does it defeat well-foundedness if the agent is rationally convinced that she would take her own reasons for belief as insufficiently well-founded, or would take her own belief as biased, had she been (...) nurtured in a different psychographic community? This chapter will examine the proper scope and force of this epistemic location problem. It sketches an account of well and ill-founded nurtured belief based upon the many markers of doxastic strategies exhibiting low to high degrees of inductive risk: the moral and epistemic risk of ‘getting it wrong’ in an inductive context of inquiry. (shrink)

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.

On the most prominent account, understanding what was said is always propositional knowledge of what was said. I develop a more minimal alternative, according to which understanding is sometimes a distinctive attitude towards what was said—to a first approximation, entertaining what was said. The propositional knowledge account has been supported on the basis of its capacity to explain testimonial knowledge transmission. I argue that it is not so supported.

BackgroundIn the Netherlands, patients have the legal right to make a request for euthanasia to their physician. However, it is not clear what it means in a moral sense for a physician to receive a request for euthanasia. The aim of this study is to explore the moral values of physicians regarding requests for euthanasia. MethodsSemi-structured interviews were conducted with nine primary healthcare physicians involved in decision-making about euthanasia. The data were inductively analyzed which lead to the emergence of themes, (...) one of which was about values regarding end-of-life decisions.ResultsFour clusters of values related to euthanasia requests are described: values related to 1) the patient; 2) the family; 3) the physician; and 4) life and death. The data show that the participants value patient autonomy as a necessary but not sufficient condition for meeting a euthanasia request. A good relationship with the patient and the family are important. For the physician, the values physician autonomy, responsibility, understanding the patient and relief of suffering play a role. Life as an intrinsic good and a peaceful death are also important values.ConclusionThis study shows that next to patient autonomy and the relationship with the patient and the family, it is important for the participants to act in accordance with their professional values and to do justice to values related to life and death. The awareness of going against the intrinsic value of life is crucial, even if performing euthanasia may result in a feeling of relief or gratitude afterwards. (shrink)

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 (...) theory’s concern with behavior of ‘free riding’ on systems of trust or cooperation. We develop these and other examples as calling for “risk-aware” social epistemology, which ties epistemic risk with doxastic responsibility. Risk-aware social epistemology aims at describing and ameliorating epistemic practices, but without confusing over-generalizing about culpability in ways that would conflate philosophical censure or critique of bias, with “blameworthiness” in any stronger sense. (shrink)

Standard models of adolescent risk taking posit that the cognitive abilities of adolescents and adults are equivalent, and that increases in risk taking that occur during adolescence are the result of socio emotional differences in impulsivity, sensation seeking, and lack of self-control. Fuzzy-trace theory incorporates these socio emotional differences. However, it predicts that there are also cognitive differences between adolescents and adults, specifically that there are developmental increases in gist-based intuition that reflects understanding. Gist understanding, as opposed to verbatim-based analysis, (...) generally has been hypothesized to have a protective effect on risk taking in adolescence. Gist understanding is also an essential element of informed consent regarding risks in medical decision- making. Evidence thus supports the argument that adolescents’ status as mature minors should be treated as an exception rather than a presumption, because accuracy in verbatim analysis is not mature gist understanding. Use of the exception should be accompanied by medical experts’ input on the bottom-line gist of risks involved in treatment. (shrink)

This paper is about first‐person thoughts—thoughts about oneself that are expressible through uses of first‐person pronouns. It is widely held that first‐person thoughts cannot be shared. My aim is to postpone rejection of the more natural view that such thoughts about oneself can be shared. I sketch an account on which such thoughts can be shared and indicate some ways in which deciding the fate of the account will depend upon further work.

In this article, we present an analysis of bodily integrity in hand transplants from a phenomenological narrative perspective, while drawing on two contrasting case stories. We consider bodily integrity as the subjective bodily experience of wholeness which, instead of referring to actual bodily intactness, involves a positive identification with one’s physical body. Bodily mutilations, such as the loss of a hand, may severely affect one’s bodily integrity. A possible restoration of one’s experience of wholeness requires a process of re-identification. Medical (...) interventions, such as a hand transplant, may improve the possibility of a successful re-identification. However, since the experience of wholeness does not refer simply to physical intactness or impairment, the choice for medical intervention should not be based merely upon the degree of physical mutilation. It should also be based upon the degree to which a person fails in re-identifying with his or her mutilated body. We argue that a normalizing operation is only ethically justifiable if the intervention enables the person to be the body he or she has. (shrink)

The explanation of the suppression of Modus Ponens inferences within the framework of linguistic pragmatics and of plausible reasoning (i.e., deduction from uncertain premises) is defended. First, this approach is expounded, and then it is shown that the results of the first experiment of Byrne, Espino, and Santamar a (1999) support the uncertainty explanation but fail to support their counterexample explanation. Second, two experiments are presented. In the first one, aimed to refute one objection regarding the conclusions observed, the additional (...) conditional premise ( if N, C ) was replaced with a statement of uncertainty ( it is not certain that N ); the answers produced by the participants remained qualitatively and quantitatively similar in both conditions. In the second experiment, a fine-grained analysis of the responses to and justifications for an evaluation task was performed. The results of both experiments strongly supported the uncertainty explanation. (shrink)

Can knowledge be defined? We expound an argument of John Cook Wilson's that it cannot. Cook Wilson's argument connects knowing with having the power to inquire. We suggest that if he is right about that connection, then knowledge is, indeed, indefinable.

This paper describes a cubic water tank equipped with a movable partition receiving various amounts of liquid used to represent joint probability distributions. This device is applied to the investigation of deductive inferences under uncertainty. The analogy is exploited to determine by qualitative reasoning the limits in probability of the conclusion of twenty basic deductive arguments (such as Modus Ponens, And-introduction, Contraposition, etc.) often used as benchmark problems by the various theoretical approaches to reasoning under uncertainty. The probability bounds imposed (...) by the premises on the conclusion are derived on the basis of a few trivial principles such as "a part of the tank cannot contain more liquid than its capacity allows", or "if a part is empty, the other part contains all the liquid". This stems from the equivalence between the physical constraints imposed by the capacity of the tank and its subdivisions on the volumes of liquid, and the axioms and rules of probability. The device materializes de Finetti's coherence approach to probability. It also suggests a physical counterpart of Dutch book arguments to assess individuals' rationality in probability judgments in the sense that individuals whose degrees of belief in a conclusion are out of the bounds of coherence intervals would commit themselves to executing physically impossible tasks. (shrink)

To what extent was ordinary language philosophy a precursor to experimental philosophy? Since the conditions on pursuit of either project are at best unclear, and at worst protean, the general question is hard to address. I focus instead on particular cases, seeking to uncover some central aspects of J. L. Austin’s and John Cook Wilson’s ordinary language based approach to philosophical method. I make a start at addressing three questions. First, what distinguishes their approach from other more traditional approaches? Second, (...) is their approach a form of experimental philosophy? Third, given their aims, should it have been? I offer the following preliminary answers. First, their approach distinctively emphasizes attention to what we should say when. Second, their approach is closer to contemporary experimental mathematics than it is to some prominent forms of contemporary experimental philosophy. Third, some purported grounds for pursuing their aims by way of surveying what individual speakers would say when are not compelling. (shrink)

What are the connections between the successful performance of illocutionary acts and audience understanding or uptake of their performance? According to one class of proposals, audience understanding suffices for successful performance. I explain how those proposals emerge from earlier work and seek to clarify some of their interrelations.

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 (...) forms are inseparable.” Yet despite this perceptive critique, contemporary religious apologetics for salvific and/or doctrinal exclusivism still abound. Indeed, self-described “post-liberal” apologetics is often insular, and promotive of the view that polarized and polemical religious apologetics should be taken as a normal state of affairs. In this paper I argue against this view where ‘good fences to make good neighbors.’ The paper aims to explain how post-liberal apologetics has had a significant dampening effect on comparative and global philosophy. But while a critique of post-liberalism’s retrenchment strategies would seem largely negative, the main burden of the paper is to provide a positive response to it, one which reaffirms genuine “engagement” as a method and goal of global philosophy. One key to success in this endeavor is establishing a methodologically proper balance between concerns for similarity and uniqueness, or form and content. I try to show how establishing this balance is better-achieved when comparative philosophy is taken as multi-disciplinary study, able to utilize insights from not just from philosophic and theological traditions but also from psychology and the emerging field of cognitive science of religions. (shrink)