The Shadow of God combines history and philosophy in a way that is, unlike Hegel, fundamentally pluralistic. It presents the period of German Idealism as a time when philosophers aimed to bring faith and reason together through the idea of autonomy. At the same time, the tensions endemic in that process led to a transfer of individual hope from an afterlife of reward or punishment to participation in a collective, historical process. This article responds to a series of critical questions: (...) Does the book assimilate consolation and reconciliation? Does it sufficiently distinguish knowledge and justification? Does it open the possibility for a reaffirmation of the individual? Does it underestimate the potential for a secularized Kantian philosophy to bring together equality, justification, and community? Does its interpretation of Kant give a place for his account of historical progress? Is awareness of the way in which theodicy came to be historicized helpful in understanding contemporary democracy and its discontents? (shrink)

Justifying involuntary psychiatric treatment on the basis of a judgment that a person lacks capacity is usually expressed in terms of a person’s ability to make a decision about his or her health and treatment. Typically, this relates to the ability to refuse treatment. Exactly what “capacity” means, however, and how one determines when another individual lacks capacity, or lacks sufficient capacity, in this context is particularly controversial, with the United Nations Committee on the Rights of Persons with Disabilities insisting (...) that involuntary treatment be abandoned altogether and capacity tests avoided.Capacity is a concept that has multiple meanings and applications across different disciplines and... (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

In The Shadow of God, Michael Rosen argues that modern moral philosophy in the tradition of German Idealism is profoundly shaped by religious views these thinkers could not overcome. However, a closer look at Rosen’s critique of Kant’s and Kantian conceptions of morality raises the possibility that Rosen’s view may itself be haunted by the shadow of God. In particular, Rosen appears to believe that a moral imperative of respect for human dignity necessarily requires a (...) religious-transcendent grounding, such that there is no purely moral answer to the question of why such respect is owed. In relegating morality to an impersonal realm that alienates us from our personal understandings of the good, Rosen fails to recognize not only that Kantian morality is meant to alienate us from certain ends (e.g., racist or sexist), but that it is also meant to overcome alienation. This is because Kantian morality is not so much impersonal, as it is interpersonal: it recognizes us as belonging to a community of free and equal persons, who are autonomous when we morally reflect on, or even reject, certain ends. (shrink)

This collection of essays by one of the most prominent and internationally respected philosophers of action theory is concerned with deepening our understanding of the notion of intention. In Bratman's view, when we settle on a plan for action we are committing ourselves to future conduct in ways that help support important forms of coordination and organization both within the life of the agent and interpersonally. These essays enrich that account of commitment involved in intending, and explore its implications for (...) our understanding of temptation and self-control, shared intention and shared cooperative activity, and moral responsibility. The essays offer extensive discussions of related views by, among others, Donald Davidson, Hector-Neri Castañeda, Christine Korsgaard, Harry Frankfurt, and P. F. Strawson. This collection will be a valuable resource for a wide range of philosophers and their students. (shrink)

Radical ecology typically brings to mind media images of ecological activists standing before loggers' saws, staging anti-nuclear marches, and confronting polluters on the high seas. Yet for more than twenty years, the activities of organizations such as the Greens and Earth First! have been influenced by a diverse, less-publicized group of radical ecological philosophers. It is their work—the philosophical underpinnings of the radical ecological movement—that is the subject of _Contesting Earth's Future_. The book offers a much-needed, balanced appraisal of radical (...) ecology's principles, goals, and limitations. Michael Zimmerman critically examines the movement's three major branches—deep ecology, social ecology, and ecofeminism. He also situates radical ecology within the complex cultural and political terrain of the late twentieth century, showing its relation to Martin Heidegger's anti-technological thought, 1960s counterculturalism, and contemporary theories of poststructuralism and postmodernity. An early and influential ecological thinker, Zimmerman is uniquely qualified to provide a broad overview of radical environmentalism and delineate its various schools of thought. He clearly describes their defining arguments and internecine disputes, among them the charge that deep ecology is an anti-modern, proto-fascist ideology. Reflecting both the movement's promise and its dangers, this book is essential reading for all those concerned with the worldwide ecological crisis. (shrink)

In autonomous action the agent herself directs and governs the action. But what is it for the agent herself to direct and to govern? One theme in a series of articles by Harry G. Frankfurt is that we can make progress in answering this question by appeal to higher-order conative attitudes. Frankfurt's original version of this idea is that in acting of one's own free will, one is not acting simply because one desires so to act. Rather, it is also (...) true that this desire motivates one's action because one desires that this desire motivate one's action. This latter desire about the motivational role of one's desire is a second-order desire. It is, in particular, what Frankfurt calls a second-order “volition.” And, according to Frankfurt's original proposal, acting of one's own free will involves in this way such second-order, and sometimes yet higher order, volitions. (shrink)

Suppose you resolve now to resist an expected temptation later while knowing that once the temptation arrives your preference or evaluative assessment will shift in favor of that temptation. Are there defensible norms of rational planning agency that support sticking with your prior intention in the face of such a shift at the time of temptation and in the absence of relevant new information? This article defends the idea that it might be rational to stick with your prior intention in (...) part because of your anticipation of regret in the further future if you were to give in to the temptation. It does this by appeal to the significance of anticipated future regret to the agent ’s present standpoint, and to the role of the agent ’s standpoint in her self-governance. (shrink)

Recently several philosophers have argued that environmental reform movements cannot halt humankind’s destruction of the biosphere because they still operate within the anthropocentric humanism that forms the root of the ecological crisis. According to “radical” environmentalists, disaster can be averted only if we adopt a nonanthropocentric understanding of reality that teaches us to live harmoniouslyon the Earth. Martin Heidegger agrees that humanism leads human beings beyond their proper limits while forcing other beings beyond their limits as weIl. The doctrine of (...) the “rights of man” justifies human exploitation of nonhuman beings. Paradoxically, however, the doctrine of rights for nonhuman beings does not escape the orbit of humanism. According to Heidegger, a nonanthropocentric conception of humanity and its relation to nature must go beyond the doctrine of rights. We can dweIl harmoniously on Earth only by submitting to our primary obligation: to be open for the Being of beings. We need a new way of understanding Being, a new ethos, that lets beings manifest themselves not merely as objects for human ends, but as intrinsically important. Heidegger calls this ethos the “fourfold” of earth and sky, gods and mortals. Humanists argue that Heidegger is wrong to abandon the principle of human rights in favor of the notion that we are obligated to “let beings be,” while some radical environmentalists accuse hirn of being a humanist because he supposedly overestimates the importance of humankind’s ability to speak. Heidegger insists, however, that language makes possible culture, without which thereis no human experience of nature. An environmentally sound ethos. can arise, according to Heidegger, only from a shift within the cultural heritage of the West. Richard Rorty agrees that we must become open for a new “conversation” with the West, even if this requires abandoning traditionally important fields such as epistemology. The need to develop a new understanding of Being is so great that thinkers from the analytic and continental traditions of philosophy are finally initiating a long-overdue dialogue. (shrink)

"Writing in a lively and refreshingly clear American English, Zimmerman provides an uncompromisingly honest and judicious account... of Heidegger’s views on technology and his involvement with National Socialism.... One of the most important books on Heidegger in recent years." —John D. Caputo "... superb... " —Thomas Sheehan, The New York Review of Books "... thorough and complex... " —Choice "... excellent guide to Heidegger as eco-philosopher." —Radical Philosophy "... engrossing, rich in substance... makes clear Heidegger's importance for the issue of (...) technology, ethics, and politics." —Religious Studies Review The relation between Martin Heidegger’s understanding of technology and his affiliation with and conception of National Socialism is the leading idea of this fascinating and revealing book. Zimmerman shows that the key to the relation between Heidegger’s philosophy and his politics was his concern with the nature of working and production. (shrink)

I argue that 'c' occurs extensionally in 'c caused e' and 'D' occurs extensionally in 'c caused e because c is D'. I claim that this has been insufficiently appreciated because the two contexts are often run together and because it has not been clear that the description D of c is among the referents of an explanatory argument. I argue as well that Hume's analysis of causation is consistent with taking causation to be a relation between single events, and (...) that even if events are eliminated as virtual entities, extensionality holds for all terms in the resulting context. (shrink)

In a series of essays David Gauthier develops a two-tier pragmatic theory of practical rationality and argues, within that theory, for a distinctive account of the rationality of following through with prior assurances or threats. His discussion suggests that certain kinds of temporally extended agency play a special role in one’s temporally extended life going well. I argue that a related idea about diachronic self-governance puts us in a position to explain a sense in which an accepted deliberative standard can (...) be self-reinforcing. And this gives us resources to adjust Gauthier’s theory in response to a basic challenge. (shrink)

Radical ecology typically brings to mind media images of ecological activists standing before loggers' saws, staging anti-nuclear marches, and confronting polluters on the high seas. Yet for more than twenty years, the activities of organizations such as the Greens and Earth First! have been influenced by a diverse, less-publicized group of radical ecological philosophers. It is their work—the philosophical underpinnings of the radical ecological movement—that is the subject of _Contesting Earth's Future_. The book offers a much-needed, balanced appraisal of radical (...) ecology's principles, goals, and limitations. Michael Zimmerman critically examines the movement's three major branches—deep ecology, social ecology, and ecofeminism. He also situates radical ecology within the complex cultural and political terrain of the late twentieth century, showing its relation to Martin Heidegger's anti-technological thought, 1960s counterculturalism, and contemporary theories of poststructuralism and postmodernity. An early and influential ecological thinker, Zimmerman is uniquely qualified to provide a broad overview of radical environmentalism and delineate its various schools of thought. He clearly describes their defining arguments and internecine disputes, among them the charge that deep ecology is an anti-modern, proto-fascist ideology. Reflecting both the movement's promise and its dangers, this book is essential reading for all those concerned with the worldwide ecological crisis. (shrink)

In "Action and Responsibility,'' Joel Feinberg pointed to an important idea to which he gave the label "the accordion effect.'' Feinberg's discussion of this idea is of interest on its own, but it is also of interest because of its interaction with his critique, in his "Causing Voluntary Actions,'' of a much discussed view of H. L. A. Hart and A. M. Honoré that Feinberg labels the "voluntary intervention principle.'' In this essay I reflect on what the accordion effect is (...) supposed by Feinberg to be, on differences between Feinberg's understanding of this idea and that of Donald Davidson, and on the interaction between Feinberg's discussion of the accordion effect and his critique of the voluntary intervention principle. (shrink)

This book challenges the dominant approach to problems of justice in global normative theory and offers a radical alternative designed to transform our thinking about what kind of problem injustice is and how political theorists might do better in understanding and addressing it. It argues that the dominant approach, ideal moral theory (IMT), takes a fundamentally wrong-headed approach to the problem of justice. IMT seeks to work out what an ideally just society would look like, and only then outlines our (...) moral obligations in realizing that ideal. In other words, it ignores the realities of everyday politics. As Michael Goodhart asserts, IMT postpones engagement with actually existing injustices and distorts our understanding of them, and it normalizes many problematic features of our world. On the other hand, the leading alternatives to IMT struggle to make sense of the role values play in politics. This book sees justice as an ideology and develops an innovative bifocal theoretical framework for making sense of it. This framework provides two complementary perspectives on justice: a theoretical perspective that situates competing ideological claims about justice in a broader political context and a partisan perspective that evaluates the structure and coherence of particular conceptions of justice. As opposed to IMT, it focuses on barriers to justice and advocates an activist political theory that takes sides in political struggles against injustice. Goodhart argues that theorists can help to generate the countervailing power necessary for social transformation through the work of articulation, translation, and mapping, work which contributes to a more comprehensive social science of injustice. (shrink)

ABSTRACT Précis of Michael E. Bratman, Planning, Time, and Self-Governance: Essays in Practical Rationality. The planning theory highlights our capacity to settle on future courses of action in ways that Philosophy Department, shape on-going thought and action. Given our resource limits, our prior plans exhibit a characteristic partiality. Given this partiality, pressures for means-end coherence lead to problems of means. In solving these problems, one is constrained by pressures of consistency and intention stability, pressures that induce a filter of (...) admissibility on solutions. Such plan-infused functioning involves guidance of practical thinking by norms of intention rationality, including norms of consistency, agglomerativity, means-end coherence, and stability over time. These essays focus on questions about the nature of and support for these norms. The essays aim to incorporate but go beyond a two-tier pragmatic rationale for these norms. They seek a view between a skeptical ‘myth theory’ and a cognitivist view that sees these norms as a matter of theoretical rationality. The essays argue that these norms track conditions of a planning agent’s self-governance, both at a time and over time; and the essays explain the reflective significance of this tracking in part by appeal to our entrenched, though contingent, end of our diachronic self-governance. (shrink)

There is a deeply entrenched view in philosophy and physics, the closed systems view, according to which isolated systems are conceived of as fundamental. On this view, when a system is under the influence of its environment this is described in terms of a coupling between it and a separate system which taken together are isolated. We argue against this view, and in favor of the alternative open systems view, for which systems interacting with their environment are conceived of as (...) fundamental, and the environment's influence is represented via the dynamical equations that govern the system's evolution. Taking quantum theories of closed and open systems as our case study, and considering three alternative notions of fundamentality: (i) ontic fundamentality, (ii) epistemic fundamentality, and (iii) explanatory fundamentality, we argue that the open systems view is fundamental, and that this has important implications for the philosophy of physics, the philosophy of science, and for metaphysics. (shrink)

Controversy and activism have long been linked to the subject of primate research. Even in the midst of raging ethical debates surrounding fertility treatments, genetically modified foods and stem-cell research, there has been no reduction in the campaigns of activists worldwide. Plying their trade of intimidation aimed at ending biomedical experimentation in all animals, they have succeeded in creating an environment where research institutions, often painted as guilty until proven innocent, have avoided addressing the issue for fear of becoming targets. (...) One area of intense debate is the use of primates in stroke research. Despite the fact that stroke kills more people each year than AIDS and malaria, and less than 5% of patients are candidates for current therapies, there is significant opposition to primate stroke research. A balanced examination of the ethics of primate stroke research is thus of broad interest to all areas of biomedical research. (shrink)

In a series of three experiments, we explored the nature of implicit representations in change blindness . Using 3 × 3 letter arrays, we asked subjects to locate changes in paired arrays separated by 80 ms ISIs, in which one, two or three letters of a row in the second array changed. In one testing version, a tone followed the second array, signaling a row for partial report . In the other version, no PR was required. After Ss reported whether (...) a change had been detected and the PR had been completed , they were asked to identify a degraded letter trigram that was either novel, or from a previously shown row . Our findings indicate that when CB occurs, both the pre-change and post-change stimulus information primes despite its unavailability to consciousness. Surprisingly, findings also indicate that when change detection occurs only the post-change information primes. (shrink)

These are replies to the discussions by Kirk Ludwig, Elizabeth Pacherie, Björn Petersson, Abraham Roth, and Thomas Smith of Michael E. Bratman, Shared Agency: A Planning Theory of Acting Together (Oxford University Press, 2014).

I argue that our judgements regarding the locally causal models that are compatible with a given constraint implicitly depend, in part, on the context of inquiry. It follows from this that certain quantum no-go theorems, which are particularly striking in the traditional foundational context, have no force when the context switches to a discussion of the physical systems we are capable of building with the aim of classically reproducing quantum statistics. I close with a general discussion of the possible implications (...) of this for our understanding of the limits of classical description, and for our understanding of the fundamental aim of physical investigation. _1_ Introduction _2_ No-Go Results _2.1_ The CHSH inequality _2.2_ The GHZ equality _3_ Classically Simulating Quantum Statistics _3.1_ GHZ statistics _3.2_ Singlet statistics _4_ What Is a Classical Computer Simulation? _5_ Comparing the All-or-Nothing GHZ with Statistical equalities _6_ General Discussion _7_ Conclusion. (shrink)

A primary goal of quantum computer science is to find an explanation for the fact that quantum computers are more powerful than classical computers. In this paper I argue that to answer this question is to compare algorithmic processes of various kinds and to describe the possibility spaces associated with these processes. By doing this, we explain how it is possible for one process to outperform its rival. Further, in this and similar examples little is gained in subsequently asking a (...) how-actually question. Once one has explained how-possibly, there is little left to do. (shrink)

Recent disclosures regarding the relationship between Heidegger’s thought and his own version of National Socialism have led me to rethink my earlier efforts to portray Heidegger as a forerunner of deep ecology. His political problems have provided ammunition for critics, such as Murray Bookchin, who regard deep ecology as a reactionary movement. In this essay, I argue that, despite some similarities, Heidegger’s thought and deep ecology are in many ways incompatible, in part because deep ecologists—in spite of their criticism of (...) the ecologically destructive character of technological modernity—generally support a “progressive” idea of human evolution. (shrink)

The societal and ethical impacts of emerging technological and business systems cannot entirely be foreseen; therefore, management of these innovations will require at least some ethicists to work closely with researchers. This is particularly critical in the development of new systems because the maximum degrees of freedom for changing technological direction occurs at or just after the point of breakthrough; that is also the point where the long-term implications are hardest to visualize. Recent work on shared expertise in Science & (...) Technology Studies (STS) can help create productive collaborations among scientists, engineers, ethicists and other stakeholders as these new systems are designed and implemented. But collaboration across these disciplines will be successful only if scientists, engineers, and ethicists can communicate meaningfully with each other. The establishment of a trading zone coupled with moral imagination present one method for such collaborative communication. (shrink)

We are purposive agents; but we—adult humans in a broadly modern world—are more than that. We are reflective about our motivation. We form prior plans and policies that organize our activity over time. And we see ourselves as agents who persist over time and who begin, develop, and then complete temporally extended activities and projects. Any reasonably complete theory of human action will need in some way to advert to this trio of features—to our reflectiveness, our planfulness, and our conception (...) of our agency as temporally extended. These are, further, features that have great significance for the kinds of lives we can live. For these two reasons I will say that these are among the core features of human agency. A theory of human action needs to say what these core features consist in and how they are related to each other. And such a theory needs also to clarify the relation between these core features of our agency and the possibility that we are fully embedded in an event causal order. (shrink)

ABSTRACT:The purpose of this article is to review literature that is relevant to the social scientific study of ethics and leadership, as well as outline areas for future study. We first discuss ethical leadership and then draw from emerging research on “dark side” organizational behavior to widen the boundaries of the review to includeunethical leadership. Next, three emerging trends within the organizational behavior literature are proposed for a leadership and ethics research agenda: 1) emotions, 2) fit/congruence, and 3) identity/identification. We (...) believe each shows promise in extending current thinking. The review closes with discussion of important issues that are relevant to the advancement of research on leadership and ethics. (shrink)

A précis of Michael E. Bratman, Shared Agency: A Planning Theory of Acting Together (Oxford University Press, 2014).