What's wrong with designer children, bionic athletes, and genetic engineering.

At the heart of ethics reside the concepts of good and bad; they are at work when we assess whether a person is virtuous or vicious, an act right or wrong, a decision defensible or indefensible, a goal desirable or undesirable. But there are many varieties of goodness and badness. At their core lie intrinsic goodness and badness, the sort of value that something has for its own sake. It is in virtue of intrinsic value that other types of value (...) may be understood, and hence that we can begin to come to terms with questions of virtue and vice, right and wrong, and so on. This book investigates the nature of intrinsic value: just what it is for something to be valuable for its own sake, just what sort of thing can have such value, just how such a value is to be computed. In the final chapter, the fruits of this investigation are applied to a discussion of pleasure, pain, and displeasure and also of moral virtue and vice, in order to determine just what value lies within these phenomena. (shrink)

Around 540 million years ago there was a sudden, dramatic adaptive radiation known as the Cambrian Explosion. This event marked the origin of almost all of the phyla (major lineages characterized by fundamental body plans) of animals that would ever live on earth, as well the appearance of many notable features such as rigid skeletons and other hard parts, complex jointed appendages, eyes, and brains. This radical evolutionary event has been a major puzzle for evolutionary biologists since Darwin, and while (...) our understanding of it has recently improved with new fossil finds, richer molecular phylogenies, and better grasp of ecological, evolutionary, and developmental processes generally, unanswered questions remain. In this paper I argue that a basic cognitive toolkit for embodied, object-oriented, spatial cognition (what I call Basic Cognitive Embodiment) is a practical necessity for control of a large, mobile, complexly articulated body in space. This hypothesis allows us to relate the complexification of animal bodies to the complexification of perception, cognition and behavior in a way that can help to fill in gaps in our emerging picture of the Cambrian Explosion, as well as shed light on the deep evolutionary origins of the mind. (shrink)

The Sleeping Beauty Problem attracts so much attention because it connects to a wide variety of unresolved issues in formal epistemology, decision theory, and the philosophy of science. The problem raises unanswered questions concerning relative frequencies, objective chances, the relation between self-locating and non-self-locating information, the relation between self-location and updating, Dutch Books, accuracy arguments, memory loss, indifference principles, the existence of multiple universes, and many-worlds interpretations of quantum mechanics. After stating the problem, this article surveys its connections to all (...) of these areas. (shrink)

I argue that prioritarianism cannot be assessed in abstraction from an account of the measure of utility. Rather, the soundness of this view crucially depends on what counts as a greater, lesser, or equal increase in a person’s utility. In particular, prioritarianism cannot accommodate a normatively compelling measure of utility that is captured by the axioms of John von Neumann and Oskar Morgenstern’s expected utility theory. Nor can it accommodate a plausible and elegant generalization of this theory that has been (...) offered in response to challenges to von Neumann and Morgenstern. This is, I think, a theoretically interesting and unexpected source of difficulty for prioritarianism, which I explore in this article. (shrink)

Phenomenal Conservatism Phenomenal Conservatism is a theory in epistemology that seeks, roughly, to ground justified beliefs in the way things “appear” or “seem” to the subject who holds a belief. The theory fits with an internalistic form of foundationalism—that is, the view that some beliefs are justified non-inferentially (not on the basis of other beliefs), and that […].

What do the words "ceteris paribus" add to a causal hypothesis, that is, to a generalization that is intended to articulate the consequences of a causal mechanism? One answer, which looks almost too good to be true, is that a ceteris paribus hedge restricts the scope of the hypothesis to those cases where nothing undermines, interferes with, or undoes the effect of the mechanism in question, even if the hypothesis's own formulator is otherwise unable to specify fully what might constitute (...) such undermining or interference. I will propose a semantics for causal generalizations according to which ceteris paribus hedges deliver on this promise, because the truth conditions for a causal generalization depend in part on the—perhaps unknown—nature of the mechanism whose consequences it is intended to describe. It follows that the truth conditions for causal hypotheses are typically opaque to the very scientists who formulate and test them. (shrink)

I articulate and defend a new theory of what it is for a physical system to implement an abstract computational model. According to my descriptivist theory, a physical system implements a computational model just in case the model accurately describes the system. Specifically, the system must reliably transit between computational states in accord with mechanical instructions encoded by the model. I contrast my theory with an influential approach to computational implementation espoused by Chalmers, Putnam, and others. I deploy my theory (...) to illuminate the relation between computation and representation. I also rebut arguments, propounded by Putnam and Searle, that computational implementation is trivial. (shrink)

This paper defends the epistemological doctrine of fallibilism from recent objections. In “The Myth of Knowledge” Laurence BonJour argues that we should reject fallibilism for two main reasons: first, there is no adequate way to specify what level of justification is required for fallible knowledge; second, we cannot explain why any level of justification that is less than fully conclusive should have the significance that makes knowledge valuable. I will reply to these challenges in a way that allows me to (...) make progress on a number of important issues in contemporary epistemology: epistemic value, the functional roles of knowledge attributions, experimental epistemology, skepticism, the Gettier problem, and the lottery paradox. My argument is motivated by appealing to various insights derived from the method of ‘practical explication’, particularly the idea that a central purpose of the concept of knowledge is to flag reliable informants. My conclusion is that various practical and theoretical considerations derived from the method of practical explication support the fallibilist conception of knowledge. (shrink)

Minimalists generally see themselves as engaged in a descriptive project. They maintain that they can explain everything we want to say about truth without appealing to anything other than the T-schema, i.e., the idea that the proposition that p is true iff p. I argue that despite recent claims to the contrary, minimalists cannot explain one important belief many people have about truth, namely, that truth is good. If that is so, then minimalism, and possibly deflationism as a whole, must (...) be rejected or recast as a profoundly revisionary project. (shrink)

Completely revised and updated in its Second Edition, Language and Reality provides students, philosophers and cognitive scientists with a lucid and provocative introduction to the philosophy of language.

Hall has recently argued that there are two concepts of causality, picking out two different kinds of causal relation. McGrath, and Hitchcock and Knobe, have recently argued that the facts about causality depend on what counts as a “default” or “normal” state, or even on the moral facts. In the light of these claims you might be tempted to agree with Skyrms that causal relations constitute, metaphysically speaking, an “amiable jumble”, or with Cartwright that ‘causation’, though a single word, encompasses (...) many different kinds of things. This paper argues, drawing on the author’s recent work on explanation, that the evidence adduced in support of causal pluralism can be accommodated easily by a unified theory of causality—a theory according to which all singular causal claims concern the same fundamental causal network. (shrink)

In recent years, there has been a great deal of controversy in the philosophy of mind, developmental psychology and cognitive neuroscience both about how to conceptualize empathy and about the connections between empathy and interpersonal understanding. Ideally, we would first establish a consensus about how to conceptualize empathy, and then analyze the potential contribution of empathy to interpersonal understanding. However, it is not at all clear that such a consensus will soon be forthcoming, given that different people have fundamentally conflicting (...) intuitions about the concept of empathy. Thus, instead of trying to resolve this controversy, I will try to show that a fair amount of consensus is within reach about how empathy can be a source of interpersonal understanding even in the absence of a consensus about how to conceptualize empathy. As we shall see, the main controversy concerns a few phenomena that some researchers view as necessary conditions of empathy, but which others view either as merely characteristic features or as consequences of empathy. My strategy will be to try to show how empathy can generate interpersonal understanding by virtue of these phenomena—regardless of whether one chooses to conceptualize them as necessary conditions of empathy. (shrink)

In this paper I engage interdisciplinary conversation on inaction as the dominant response to climate change, and develop an analysis of the specific phenomenon of complacency through a critical-feminist lens. I suggest that Chris Cuomo's discussion of the “insufficiency” problem and Susan Sherwin's call for a “public ethics” jointly point toward particularly promising harm-reduction strategies. I draw upon and extend their work by arguing that extant philosophical accounts of complacency are inadequate to the task of sorting out what it means (...) to be complacent on climate change. I offer a sketch for an alternative account, which I take to be a start in the direction of mapping out a diverse array of “motivational vices” that need to be named, grappled with, and remedied. (shrink)

Philosophers employing Frankfurt-style cases to challenge the principle of alternative possibilities have mostly sought to construct scenarios that eliminate as many of an agent’s alternatives as possible—and all alternatives at the moment of action, within the agent’s control—without causally determining the agent’s actions. One of the chief difficulties for this traditional approach is that the closer one gets to ruling out absolutely all alternative possibilities the more it appears that agents’ actions in these cases are causally determined. “Limited-blockage” versions of (...) these cases are meant to sidestep this worry by blocking all and only those alternatives that are intrinsically relevant to moral responsibility (“robust alternatives”) while leaving open all other alternatives, including a significant range of alternatives that are within the agent’s voluntary control at the moment of action. I argue that, owing to the fact that omissions (and not just actions) are capable of constituting robust alternative possibilities, limited-blockage cases cannot avoid collapsing into the more traditional sort of Frankfurt-style case to which they are meant to be an alternative and so are vulnerable to the very same concerns they are meant to avoid. (shrink)

Over the past few decades, scholars have reassessed the role of amour-propre in Rousseau’s thought. While it was once believed that he had an entirely negative valuation of the emotion, it is now widely held that he finds it useful and employs it to strengthen moral attachments, conjugal love, civic virtue and moral heroism. At the same time, scholars are divided as to whether this positive amour-propre is an antidote to the negative or dangerous form. Some scholars are confident that (...) ‘inflamed’ amour-propre can be overcome while others adopt a more fatalistic view. While mindful of Rousseau’s pessimism in his most famous works, this essay seeks to identify a middle position. By contending Rousseau’s discussion of amour-propre is largely concerned with the problems surrounding identity construction in commercial, urban societies, it will be argued that amour-propre can be lessened to manageable levels in more rural societies, that is, agrarian provincial life. (shrink)

Nietzsche's Therapy explores the ethics of self-cultivation that Nietzsche forged in his middle works.

If epistemic contextualism is correct, then knowledge attributions do not have stable truth-conditions across different contexts. John Hawthorne, Timothy Williamson, and Patrick Rysiew argue that this unstable picture of knowledge attributions undermines the role that knowledge reports play in storing, retrieving, and transmitting useful information. Contrary to this view, I argue that the truth-conditions of knowledge attributions are more stable than critics have claimed, and that contextualism is compatible with the role knowledge attributions play in storing, retrieving, and transmitting information (...) across contexts. In particular, I discuss a social dimension of ‘knowledge’ that limits contextual variability. This indicates a new way of characterizing contextualism. (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)

Abstract.This paper is the second in a series of three culminating in an ordinal analysis of Π12-comprehension. Its objective is to present an ordinal analysis for the subsystem of second order arithmetic with Δ12-comprehension, bar induction and Π12-comprehension for formulae without set parameters. Couched in terms of Kripke-Platek set theory, KP, the latter system corresponds to KPi augmented by the assertion that there exists a stable ordinal, where KPi is KP with an additional axiom stating that every set is contained (...) in an admissible set. (shrink)

Philosophers debate whether all, some or none of the represcntational content of our sensory experience is conccptual, but the technical term "concept" has different uses. It is commonly linked more or less closely with the notions of judgdment and reasoning, but that leaves open the possibility that these terms share a systematic ambiguity or indeterminacy. Donald Davidson, however, holds an unequivocal and consistent, if paradoxical view that there are strictly speaking no psychological states with representational or intentional content except the (...) propositional attitudes of language users, since thc source or fundamental bearer of intentionality is the employed sentence. Accordingly he claims that what has content in ordinary sense experience is not sensation, but propositional belief caused, but not justified, by sensation. John McDowell, sharing some ofDavidson's premises,holds a less paradoxical, but (l will argue) equivocal and incoherent view that post-infantile human sensory expcrience must have content in so far as it is what grounds perceptual belief but that this content is itself conceptual or propositional, dependent on language and culture. Reasons are givcn in the present article for rejecting both views, and their common premises. It is argued that perceptual or sensory states have intentional content which is no more conceptual or propositional than the world is. Recognition that perceptual content and conceptual content are, in a certain unsurprising way incommensurable allows for a more realistic understanding of the relationship between Language and the world as we experience it. (shrink)

This paper is a critique of the coercion argument against performance-enhancing drugs . According to this argument, lifting the ban on PEDs would undermine the autonomy of athletes by creating a situation where everyone must either use PEDs or not compete at the highest levels of sport. Four problems are raised for this argument and it is concluded that the argument fails. A variation on the coercion argument is also considered and rejected.

In this article, I provide a guide to some current thinking in empirical moral psychology on the nature of moral intuitions, focusing on the theories of Haidt and Narvaez. Their debate connects to philosophical discussions of virtue theory and the role of emotions in moral epistemology. After identifying difficulties attending the current debate around the relation between intuitions and reasoning, I focus on the question of the development of intuitions. I discuss how intuitions could be shaped into moral expertise, outlining (...) Haidt’s emphasis on innate factors and Narvaez’s account in terms of a social-cognitive model of personality. After a brief discussion of moral relativism, I consider the implications of the account of moral expertise for our understanding of the relation between moral intuitions and reason. I argue that a strong connection can be made if we adopt a broad conception of reason and a narrow conception of expertise. (shrink)

Michael Tye untangles the complex web of empirical and conceptual issues of the newly revived imagery debate in psychology between those that liken mental...

In the Trolley Case (Figure 1), as devised by Philippa Foot and modified by Judith Jarvis Thomson, a runaway trolley (i.e. tram) is headed down a main track and will hit and kill five unless you divert it onto a side track, where it will hit and kill one.

The idea of a biologically evolved, universal grammar with linguistic content is a myth, perpetuated by three spurious explanatory strategies of generative linguists. To make progress in understanding human linguistic competence, cognitive scientists must abandon the idea of an innate universal grammar and instead try to build theories that explain both linguistic universals and diversity and how they emerge.

The various jurisdictions worldwide that now legally permit assisted suicide (or voluntary euthanasia) vary concerning the medical conditions needed to be legally eligible for assisted suicide. Some jurisdictions require that an individual be suffering from an unbearable and futile medical condition that cannot be alleviated. Others require that individuals must be suffering from a terminal illness that will result in death within a specified timeframe, such as six months. -/- Popular and academic discourse about assisted suicide paradigmatically focuses on individuals (...) with ‘physical,’ i.e., non-psychiatric medical conditions, such as cancer or AIDS. Here I defend analyses of the notions of unbearable suffering, futility, and terminality that imply that, regardless of which of these medical conditions is invoked, at least some individuals with severe and persistent psychiatric illnesses satisfy these conditions and ought to be classified as legally eligible for assisted suicide. The legal and moral case for a right to assisted suicide is therefore not in principle weaker for the severely psychiatrically disordered than for those with ‘typical’ terminal or futile medical conditions. (shrink)

In A Metaphysics for Freedom, Helen Steward proposes and defends a novel version of the libertarian account of free action. Amongst several objections that she considers to her view, one that looms particularly large is the Challenge from Chance: ‘the most powerful, widely-promulgated and important line of anti-libertarian reasoning’. This paper begins by arguing that Steward’s response to the Challenge is not fully convincing. It then goes on to explore a further possible libertarian line of defence against the Challenge, arguing (...) that it, too, ultimately fails. The conclusion is that the Challenge remains an important source of dialectical advantage for the compatibilist. (shrink)

Some researchers and autistic activists have recently suggested that because some ‘autism-related’ behavioural atypicalities have a function or purpose they may be desirable rather than undesirable. Examples of such behavioural atypicalities include hand-flapping, repeatedly ordering objects (e.g., toys) in rows, and profoundly restricted routines. A common view, as represented in the Diagnostic and Statistical Manual of Mental Disorders (DSM) IV-TR (APA, 2000), is that many of these behaviours lack adaptive function or purpose, interfere with learning, and constitute the non-social behavioural (...) dysfunctions of those disorders making up the Autism Spectrum. As the DSM IV-TR continues to be the reference source of choice for professionals working with individuals with psychiatric difficulties, its characterization of the Autism Spectrum holds significant sway. We will suggest Extended Mind and Enactive Cognition Theories, which theorize that mind (or cognition) is embodied and environmentally embedded, as coherent conceptual and theoretical spaces within which to investigate the possibility that certain repetitive behaviours exhibited by autistics possess functions or purposes that make them desirable. As lenses through which to re-examine ‘autism-related’ behavioral atypicalities, these theories not only open up explanatory possibilities underdeveloped in the research literature, but also cohere with how some autistics describe their own experience. Our position navigates a middle way between the view of autism as understood in terms of impairment, deficit and dysfunction and one that seeks to de-pathologize the Spectrum. In so doing we seek to contribute to a continuing dialogue between researchers, clinicians and self- or parent advocates. (shrink)

Abstract.This paper is the first in a series of three which culminates in an ordinal analysis of Π12-comprehension. On the set-theoretic side Π12-comprehension corresponds to Kripke-Platek set theory, KP, plus Σ1-separation. The strength of the latter theory is encapsulated in the fact that it proves the existence of ordinals π such that, for all β>π, π is β-stable, i.e. Lπ is a Σ1-elementary substructure of Lβ. The objective of this paper is to give an ordinal analysis of a scenario of (...) not too complicated stability relations as experience has shown that the understanding of the ordinal analysis of Π12-comprehension is greatly facilitated by explicating certain simpler cases first.This paper introduces an ordinal representation system based on ν-indescribable cardinals which is then employed for determining an upper bound for the proof–theoretic strength of the theory KPi+ ∀ρ ∃ππ is π+ρ-stable, where KPi is KP augmented by the axiom saying that every set is contained in an admissible set. (shrink)

One of the most basic questions facing democratic theory is who ought to be included in political participation. Most recent discussions of this question have focused on the wrongful exclusion of those who ought to be included. Less attention has been paid to the question of whether political participation can be objectionably over-inclusive. Robert Dahl insists that it can; a claim to inclusion, he writes, “cannot be justified if it is advanced by persons whose interests are not significantly affected by (...) the decisions of that unit.” This essay is a moral defense of what Dahl would consider political over-inclusion, of empowering those entirely unaffected by a given political decision to participate in the making of that decision. My argument is not that the unaffected have a right to participate or that they are somehow wronged by political exclusion in a manner analogous to how the affected may be wronged when excluded. What matters morally is not what a proper resolution to a specific political conflict will do for the unaffected—by definition, it can do nothing for them. What matters is what the inclusion of the unaffected can do to improve the quality of the decision being made, and hence to benefit those affected by this decision. My focus will be on one particular manner in which the inclusion of the unaffected can improve political decision-making: namely, by increasing impartiality. As I argue in the first section of this essay, whereas the affected can only possess what I call “artificial impartiality,” the unaffected possess what I call “natural impartiality.” . (shrink)

Sweatshop labour is sometimes defended from critics by arguments that stress the voluntariness of the worker’s choice, and the fact that sweatshops provide a source of income where no other similar source exists. The idea is if it is exploitation—as their opponents charge—it is mutually beneficial and consensual exploitation. This defence appeals to the non-worseness claim (NWC), which says that if exploitation is better for the exploited party than neglect, it cannot be seriously wrong. The NWC renders otherwise exploitative—and therefore (...) morally wrong—transactions permissible, making the exploitation of the global poor a justifiable path to development. In this paper, I argue that the use of NWC for the case of sweatshops is misleading. After reviewing and strengthening the exploitation claims made concerning sweatshops, most importantly by refuting certain allegations that a micro-unfairness account of exploitation cannot evaluate sweatshop labour as exploitative, I then argue that even if this practice may seem permissible due to benefits otherwise unavailable to the global poor, there remains a duty to address the background conditions that make this form of wrong-doing possible, which the NWC cannot accommodate. I argue that the NWC denies this by unreasonably limiting its scope and is therefore incomplete, and ultimately unconvincing. (shrink)

This book focuses on some of the most pressing methodological, ethical, and technique-philosophical questions that are connected with the concept of artificial autonomous systems. (Series: Hermeneutics and Anthropology / Hermeneutik und ...

Can phenomenality without access occur? We suggest that the crucial issue is not to show phenomenality that cannot be accessed, but whether phenomenality sometimes simply is not accessed. Considering this question leads to positing a distinct, second form of consciousness: Reflective consciousness. The most important form of access is then from phenomenal (first-order) to reflective (second-order) consciousness.

Richard Goldschmidt was one of the most controversial biologists of the mid-twentieth century. Rather than fade from view, Goldschmidt's work and reputation has persisted in the biological community long after he has. Goldschmidt's longevity is due in large part to how he was represented by Stephen J. Gould. When viewed from the perspective of the biographer, Gould's revival of Goldschmidt as an evolutionary heretic in the 1970s and 1980s represents a selective reinvention of Goldschmidt that provides a contrast to other (...) kinds of biographical commemorations by scientists. (shrink)

Tononi has proposed a fundamental theory of consciousness he terms Integrated Information Theory (IIT). IIT purports to explain the quantity of conscious experience by linking it with integrated information: information shared by the system as a whole and quantified by adopting a modified version of Shannon's definition of information. Since the fundamental aspect of IIT is information the theory allows for the multiple realizability of consciousness. While there are several concepts within IIT that need further theoretical development, the main failings (...) of the theory are an absence of a link between conscious experience and awareness and the use of Shannon's limited data based definition of information. These limitations prevent the theory from satisfying Chalmers' principles of structural coherence and organizational invariance which any functionalist theory should obey. It is not clear whether IIT can be repaired without simply reducing the theory to a general statement of computational functionalism. (shrink)

Our subject is how the experience of Americans with a certain funding criterion, “broader impacts” may help in efforts to turn the European concept of Responsible Research and Innovation into a useful guide to funding Europe’s scientific and technical research. We believe this comparison may also be as enlightening for Americans concerned with revising research policy. We have organized our report around René Von Schomberg’s definition of RRI, since it seems both to cover what the European research group to which (...) we belong is interested in and to be the only widely accepted definition of RRI. According to Von Schomberg, RRI: “… is a transparent, interactive process by which societal actors and innovators become mutually responsive to each other with a view to the acceptability, sustainability and societal desirability of the innovation process and its marketable products .” While RRI seeks fundamental changes in the way research is conducted, Broader Impacts is more concerned with more peripheral aspects of research: widening participation of disadvantaged groups, recruiting the next generation of scientists, increasing the speed with which results are used, and so on. Nevertheless, an examination of the broadening of funding criteria over the last four decades suggests that National Science Foundation has been moving in the direction of RRI. (shrink)

The differences between classes and individuals are profound and the fact that biological species are individuals rather than classes provides the basis for organizing knowledge on a causal basis. The class of species is a natural kind and there are laws of nature for this and other classes of natural kinds such as the organism and the molecule. Particular species, like other individuals, function in historical narratives by virtue of laws of nature applying to them. The notion that species can (...) evolve by changing their members is a category mistake. Darwin believed that there is no “essential” difference between species and subspecies in the sense that there is only a quantitative difference between them. The concept of biological species is defined on the basis of a qualitative difference. The rank of taxa can be used to distinguish between important natural kinds. Without such kinds language would become purely referential, and have no “sense” as Frege had put it. (shrink)

According to many philosophers, an 'explanatory gap' exists between third-person scientific theories and qualitative firstperson experience of mental states like pain feelings or colour experiences such that the former can't explain the latter. Here it is argued that the thought experiments that are invoked by this position are inconsistent, that the position requires a specific kind of first-person privilege which actually does not exist, and that the underlying argument is circular because it is based on the very 'intuition of distinctness'which (...) it allegedly confirms. The second part of the paper argues that the intuition of distinctness which has seen a significant change during the history of science is itself a product of scientific development. It would follow that future scientific developments can change this intuition and even make the explanatory gap problem disappear. (shrink)

Using an analogy between moths and men, in 1916, Richard Goldschmidt proposed that homosexuality was a case of genetic intersexuality. As he strove to create a unified theory of sex determination that would encompass animals ranging from moths to men, Goldschmidt's doubts grew concerning the association of homosexuality with intersexuality until, in 1931, he dropped homosexuality from his theory of intersexuality. Despite Goldschmidt's explicit rejection of his theory of homosexuality, Theo Lang, a researcher in the Genealogical-Demographic Department of the Institute (...) for Psychiatric Research in Munich, revived it, maintained Goldschmidt's association with it, and argued on its behalf in publications from 1936 to 1960. Lang's appropriation of Goldschmidt's theory did not depend on his resolution of the difficulties Goldschmidt had found with his own theory. Lang and Goldschmidt, I argue, had fundamentally different scientific and social commitments that allowed one to reject this theory of homosexuality and the other to accept it. (shrink)