The article examines the formal properties of Romeo and Juliet's encounter-sonnet, and suggests that Shakespeare included the sonnet for readers he hoped would be repeat play-goers. There are two parts of the case: 1) The first part takes up Romeo and Juliet's first encounter and examines it as a sonnet, orienting the analysis of its poetics through a historicized understanding of poetic form, book culture and theatrical performance; 2) the second asks how a member of Shakespeare's own play audience would (...) have known that the sonnet is one, arguing that s/he might not have without having read the play beforehand. The relationship between quarto-reading and play-going perhaps encouraged audiences to see the play again after reading it. The article concludes by defending the return to form in Shakespeare Studies. (shrink)

In "How Do We Know It Is Now Now?" David Braddon-Mitchell (Analysis 2004) develops an objection to the thesis that the past is real but the future is not. He notes my response to this, namely that the past, although real, is lifeless and (a fortiori?) lacking in sentience. He argues, however, that this response, which I call 'the past is dead hypothesis', is not tenable if combined with 'special relativity'. My purpose in this reply is to argue that, on (...) the contrary, 'special relativity' supports the thesis that the future is unreal. (shrink)

Religion is not an evolutionary adaptation per se, but a recurring by-product of the complex evolutionary landscape that sets cognitive, emotional and material conditions for ordinary human interactions. Religion involves extraordinary use of ordinary cognitive processes to passionately display costly devotion to counterintuitive worlds governed by supernatural agents. The conceptual foundations of religion are intuitively given by task-specific panhuman cognitive domains, including folkmechanics, folkbiology, folkpsychology. Core religious beliefs minimally violate ordinary notions about how the world is, with all of its (...) inescapable problems, thus enabling people to imagine minimally impossible supernatural worlds that solve existential problems, including death and deception. Here the focus is on folkpsychology and agency. A key feature of the supernatural agent concepts common to all religions is the triggering of an "Innate Releasing Mechanism," or “agency detector,” whose proper domain encompasses animate objects relevant to hominid survival - such as predators, protectors and prey - but which actually extends to moving dots on computer screens, voices in wind, faces on clouds. Folkpsychology also crucially involves metarepresentation, which makes deception possible and threatens any social order; however, these same metacognitive capacities provide the hope and promise of open-ended solutions through representations of counterfactual supernatural worlds that cannot be logically or empirically verified or falsified. Because religious beliefs cannot be deductively or inductively validated, validation occurs only by ritually addressing the very emotions motivating religion. Cross-cultural experimental evidence encourages these claims. (shrink)

The book comprises an enquiry into what quantum theory shows us about the world. Its aim is to sort out which metaphysical speculations are tenable and which are not. After an initial discussion of realism, the author provides a non-technical exposition of quantum theory and a criticism of the proposal that quantum theory should make us revise our beliefs about logic. He then discusses the various problems and puzzles which make quantum theory both interesting and perplexing. The text defends three (...) markedly different speculations. The first of them, the "determinate particle speculation", is shown to involve both a view which proposes determinate locations and velocities for particles and the opposite. With the "wave speculation" particles are seen as different again: here the professor proposes a radically original view of particles as polywaves. In the final chapter, he compares the competing particle theories and shows that two ostensibly opposing views are in fact compatible. He goes on to discuss the implications of quantum theory for our understanding of persons. The work assumes no prior knowledge of quantum theory and confines the necessary mathematical details to end-notes. (shrink)

Chris Heathwood requires the sentence 'Caesar was conscious when he crossed the Rubicon' to be made true in much the same way as 'Caesar was wet when he crossed the Rubicon'. Yet because the Growing Block theorist is committed to the zombiedom of the past,the former is not made true by past objects, although the latter is. Heathwood demands a uniform account of the grounding of truths and he will be given a uniform account. But we should exercise care in (...) deciding just what sort of uniformity is appropriate. As Russell so famously pointed out a century ago the subject/predicate form of a sentence can be misleading. Likewise although the two sentences 'Caesar is conscious' and 'Caesar is wet' have similar subject/predicate forms they have, I say, different kinds of truth-conditions and hence their past tense transformations also have different kinds of truth-conditions. The uniformity I endorse is that in both cases the grounds for the past tense transformation are the same as the grounds the present tense versions used to have when they were true. (shrink)

Introduction -- Overview -- Theism, simplicity, and properly anthropocentric metaphysics -- Materialism and dualism -- The power, knowledge, and motives of the primordial God -- The existence of the primordial God -- God changes -- Understanding evil -- The Trinity -- The Incarnation -- Concluding remarks.

Apophaticism -- the view that God is both indescribable and inconceivable -- is one of the great medieval traditions of philosophical thought about God, but it is largely overlooked by analytic philosophers of religion. This paper attempts to rehabilitate apophaticism as a serious philosophical option. We provide a clear formulation of the position, examine what could appropriately be said and thought about God if apophaticism is true, and consider ways to address the charge that apophaticism is self-defeating. In so doing (...) we draw on recent work in the philosophy of language, touching on issues such as the nature of negation, category mistakes, fictionalism, and reductionism. (shrink)

This paper concerns the structure of appearances. I argue that to be appeared to in a certain way is to be aware of one or more universals. Universals therefore function like the sense‐data, once highly favoured but now out of fashion. For instance, to be appeared to treely, in a visual way, is to be aware of the complex relation, being tree‐shaped and tree‐coloured and being in front of, a relation of a kind which could be instantiated by a material (...) object and a perceiver, which is thus instantiated in the veridical case but not in the non‐veridical. (shrink)

This paper explores the mereology of structural universals, using the structural richness of a non-classical mereology without unique fusions. The paper focuses on a problem posed by David Lewis, who using the example of methane, and assuming classical mereology, argues against any purely mereological theory of structural universals. The problem is that being a methane molecule would have to contain being a hydrogen atom four times over, but mereology does not have the concept of the same part occurring several times. (...) This paper takes up the challenge by providing mereological analysis of three operations sufficient for a theory of structural universals: Reflexive binding, i.e. identifying two of the places of a universal; Existential binding, i.e. the language-independent correlate of an existential quantification; and Conjunction. (shrink)

In this paper I present the Discrete Space-Time Thesis, in a way which enables me to defend it against various well-known objections, and which extends to the discrete versions of Special and General Relativity with only minor difficulties. The point of this presentation is not to convince readers that space-time really is discrete but rather to convince them that we do not yet know whether or not it is. Having argued that it is an open question whether or not space-time (...) is discrete, I then turn to some possible empirical evidence, which we do not yet have. This evidence is based on some slight differences between commonly occurring differential equations and their discrete analogs. (shrink)

Academic dishonesty is a persistent problem in the American educational system. The present investigation examined how reports of academic cheating related to students' emphasis on their moral identities and their sensitivity to social evaluation. Seventy college students at a large southeastern university completed a battery of surveys. Symptoms of social anxiety were positively correlated with recall of academic cheating. Additionally, relative to students who placed less importance on their moral identities, students who placed more importance on their moral identities recalled (...) significantly fewer instances of cheating. In summary, these findings suggest that students are less likely to cheat on their school work when they place greater emphasis on their moral identity and are less sensitive to social evaluation. Practical interventions to rampant cheating in American schools are discussed. (shrink)

In this paper, I present a piece of natural theology, whose pro tanto conclusion is the existence of god-the-artist, that is a lower case “g” god, a creator who creates for the sake of beauty, but who is not worthy of worship, a god who can be admired but should not be loved. I then consider some only partially successful responses to this dismal conclusion. Finally, I show to reconcile the idea of a god motivated by love of beauty with (...) the religious tradition of an upper case “G” God, who is not merely to be worshiped but loves us and invites a loving response. (shrink)

The student as consumer has emerged as a common motif and point of contestation in educational philosophy over the past two decades, as part of the critique of the neoliberal educational re...

Between innocence and commitment: speculation and experience -- Reasonable commitment -- Some comparisons -- Commitment to reason and to scientific realism -- Humanist commitment -- Humanism and the cosmic agent -- Commitment to God -- Corollaries.

History of science and philosophy of science have experienced a somewhat turbulent relationship over the last century. At times it has been said that philosophy needs history, or that history needs philosophy. Very occasionally, something entirely new is said to need them both. Often, however, their relationship is seen as little more than a marriage of convenience. This article explores that marriage by analyzing the citations of over 7,000 historians, philosophers, and sociologists of science. The data reveal that a small (...) but tightly-knit bridge does exist between the disciplines, and raises suggestions about how to understand that bridge in a more nuanced fashion. (shrink)

Armstrong holds the Supervenience Theory of instantiation, namely that the instantiation of universals by particulars supervenes upon what particulars and what universals there are, where supervenience is stipulated to be explanatory or dependent supervenience. I begin by rejecting the Supervenience Theory of instantiation. Having done so it is then tempting to take instantiation as primitive. This has, however, an awkward consequence, undermining one of the main advantages universals have over tropes. So I examine another account hinted at by Armstrong. This (...) is the Operator Theory of instantiation, by which I mean the theory that universals are operators, and that a particular instantiates a monadic universal because the universal operates on the particular, resulting in the state of affairs. On this theory the state of affairs supervenes on the instantiation rather than vice versa. In the second part of the paper I develop this theory of universals as operators, including an account of structural universals, which are useful for accounts of modality and of mathematics. (shrink)

A widely accepted view in the philosophy of humour is that immoral jokes, like racist, sexist or homophobic jokes, can nevertheless be funny. What remains controversial is whether the moral flaws in these jokes can sometimes increase their humour. Moderate comic immoralism claims that it is possible, in at least some cases, for moral flaws to increase the humour of jokes. Critics of moderate comic immoralism deny that this ever occurs. They recognise that some jokes are both funny and immoral, (...) yet they claim that it is always something other than the moral flaws of jokes that contribute to their humour. In a series of recent papers, Aaron Smuts has pressed this objection to moderate comic immoralism. I argue that Smuts' attempt to narrow the range of cases in which humour can be attributed to immoral features is not sufficient to demonstrate that moderate comic immoralism is false. Specifically, I claim that Smuts cannot rule out a case for moderate comic immoralism grounded in the possibility that humour is normatively relative while the ethical status of jokes is not. (shrink)

I develop a Latin Social model of the Trinity that is an extension of my previous article on indexicals and the Trinity. I focus on the theological desideratum of the necessity of the divine persons’ unity of action. After giving my account of this, I compare it with Swinburne’s and Hasker’s social models and Leftow’s non-social model. I argue that their accounts of the divine persons’ unity of action are theologically unsatisfactory and that this unsatisfactoriness derives from a modern conception (...) of personhood according to which distinct and incommunicable intellectual acts and volitional acts are necessary conditions for one’s being a person. I argue that the Latin Social model is preferable to the modern-personhood models because it is simpler in explanatory economy with regard to securing the necessity of the divine persons’ unity of action. (shrink)

As part of his Constructive Empiricism, Van Fraassen commends agnosticism about the existence of the unobservable entities posited by the physical sciences. This position of Scientific Agnosticism is compatible with the acceptance, in his sense, of Science. For to accept Science is, he says, to accept it as empirically adequate, but to refrain from deciding between the realistically interpreted theory and the as-if variant, according to which the observations are as if the theory is correct but the theory is not (...) correct. My purpose in this paper is to argue, against van Fraassen, that we—or at least most of us—should embrace Scientific Realism not Scientific Agnosticism. (shrink)

In this chapter I assume that we accept, perhaps reluctantly, general facts, that is states of affairs corresponding to universal generalizations. I then argue that, without any addition, this ontology provides us with physical necessities, and moreover with various grades of physical necessity, including the strongest grade, which I call absolute physical necessity. In addition there are consequences for our understanding of time. For this account, which I call the Mortmain Theory, provides a defence of No Futurism against an otherwise (...) serious objection due to David Armstrong. In addition the Mortmain theory enables me to argue against the ‘‘Parmenidean’’ or Block Universe position that future and past are both real. (shrink)

Introduction: -/- It is likely that Boethius (480-524ce) inaugurates, in Latin Christian theology, the consideration of personhood as such. In the Treatise Against Eutyches and Nestorius Boethius gives a well-known definition of personhood according to genus and difference(s): a person is an individual substance of a rational nature. Personhood is predicated only of individual rational substances. This chapter situates Boethius in relation to significant Christian theologians before and after him, and the way in which his definition of personhood is a (...) particular answer to the question, “Jesus has two natures, a divine nature and a human nature, but is one what?” Among Greek (and Syriac) speaking theologians, the typical answer is that Jesus is one ‘hypostasis’. Among Latin speaking theologians, the typical answer is that Jesus is one ‘persona’. It is Boethius’s definition of ‘persona’ that inaugurates personhood as such in Latin speaking theology. Although the Greek and Syriac theologians that I survey come close to a concept of personhood as a distinct category, they do not have such a concept and did not need it for their theological purposes. I show that Rusticus the Deacon is an early witness to this Latin theological invention, and also show that for later Latin theologians, the rationality condition for personhood does very little metaphysical work for their Trinitarian theology or Christology. -/- Further, this chapter surveys Patristic and Medieval Christian theologians’ answers to the question, “God the Father, God the Son, and God the Holy Spirit are one God, but each is one what?” The same replies as above are typically given by Christian theologians. These two theological questions frame the discussion about personhood (and ‘hypostasis’) and put a boundary around what a satisfying account of personhood (and ‘hypostasis’) would be. -/- In contemporary philosophy, there is a lot of attention paid to the rationality condition for personhood. But if we look at the text in which Boethius defines a person, we do not find any precise criteria for it. In other texts, he says that a rational being is one compatible with (capable of) thought and free choice of the will. What we find is that detailed discussion of personhood shows up in theological questions about the Trinity and Incarnation, but not in e.g., applied ethics. The intrusion of personhood into contemporary applied ethics with a focus on detailed and disputed criteria for rationality as a condition for personhood seems to be a modern development. From a Patristic and Medieval Christian theology point of view, trying to find just the right detailed criteria for rationality in order to define personhood is a wild goose chase. This chapter makes clear another contribution that Christian theology had for personhood. Given the theological issues at play in developing a notion of personhood, Christian theologians came to posit that e.g., an individual human is a person contingently (i.e. not essentially), but God the Father, God the Son, and God the Holy Spirit are each a person essentially. The contingency for created persons is not based on whether e.g., an individual human has conscious acts (as might be the case for John Locke) but on the possibility of a divine person’s assuming e.g., an individual human nature. -/- This sampling of Christian intellectual history spans over one thousand years. I make no claim of being exhaustive. The chapter consists of six sections, where each section covers significant historical conversation partners who together represent the sorts of things that Patristic and Medieval Christian theologians where concerned with in theorizing about ‘persona’ or ‘hypostasis’. -/- 1. Origen of Alexandria and the Cappadocians: Basil of Caesarea and Gregory of Nyssa 2. Miaphysites: Severus of Antioch, John Philoponus, and Peter of Callinicum 3. Boethius and Rusticus the Deacon: Rationality, Subsistence, and the Invention of Personhood 4. Neo-Chalcedonians (II): Leontius of Byzantium 5. Scholastic Neo-Chalcedonians (I): Gilbert of Poitiers, Richard of St. Victor, William of Auxerre, Alexander of Hales, Bonaventure, Thomas Aquinas, and William of Ware 6. Scholastic Neo-Chalcedonians (II): Henry of Ghent, John Duns Scotus, and William of Ockham . (shrink)

Some people object to realism about universals because they think that instantiation, the connection between something and the universals that characterize it, is too mysterious. Baxter and Armstrong try to make instantiation less mysterious by taking it to be a kind of partial identity. However, I argue that their accounts of instantiation, and any similar ones, fail.

According to a number of popular intentionalist theories in philosophy of mind, phenomenology is essentially and intrinsically intentional: phenomenal properties are identical to intentional properties of a certain type, or at least, the phenomenal character of an experience necessarily fixes a type of intentional content. These views are attractive, but it is questionable whether the reasons for accepting them generalize from sensory-perceptual experience to other kinds of experience: for example, agentive, moral, aesthetic, or cognitive experience. Meanwhile, a number of philosophers (...) have argued for the existence of a proprietary phenomenology of thought, so-called cognitive phenomenology. There are different ways of understanding the relevant sense of “proprietary,” but on one natural interpretation, phenomenology is proprietary to thought just in case enjoying an experience with that phenomenal character is inseparable from thinking an occurrent, conscious thought. While one may have instances of thought without CP experience, one will never find CP independent of thought. So the former justifiably can be said to “belong to” the latter. The purpose of this paper is to argue that these intentionalist and cognitive phenomenology views make surprisingly uncomfortable bedfellows. I contend that the combination of the two views is incompatible with our best theories of how our concepts are structured. So cognitive phenomenology cannot determine the contents of our thoughts. (shrink)

Contemporary epistemology of religion may conveniently be treated as adebate over whether evidentialism applies to thebelief-component of religious faith, or whether we should insteadadopt a more permissive epistemology. Here evidentialism is theinitially plausible position that a belief is justified only if``it is proportioned to the evidence''. For example, supposea local weather forecaster has noticed that over the two hundred yearssince records began a wetter than average Winter is followed in 85% ofcases by a hotter than average Summer. Then, assuming for (...) simplicitythat the records are reliable, the forecaster is justified in believingwith less than full confidence that this Winter, which is wetter thanaverage, will be followed by a hotter than average Summer. Butevidentialism implies that it would not be justified to have fullbelief, that is belief with 100% confidence. Again, consider someonewho has a hunch that this Summer will be hotter than averagebut cannot justify that hunch further. Hunches are not consideredevidence, so the belief is not considered justified. If, however, thehuncher can cite a good track record of hunches about the weather thathave turned out correct then the belief would be consideredjustified. For although hunches are not considered evidence, memoriesabout past hunches are, as are the observations that corroborated thepast hunches. (shrink)

There is an ongoing debate in philosophy of mind and epistemology about whether perceptual experience only represents those “thin” features of our environment that are apprehended by our senses, or whether, in addition to these, at least some perceptual experiences represent more complex, “thick” properties. My aim in this paper is to articulate an important difference between thin and thick properties, and thus to diagnose a key intuitive resistance many proponents of the thin view feel towards the thick view. My (...) diagnosis then provides us with a novel and compelling argument against the thick view. In what follows, first I consider two unsuccessful versions of an alternative strategy against the thick view found in the literature. Next, I present my own argument. The argument involves proposing two constraints on the phenomenal contents of perceptual experience, which I call the Presentation Principle and the Containment Principle, and then reasoning from these principles to a conclusion that is fatal to the thick view—an outcome that I call the problem of Phenomenal Explosion. I conclude by responding to several objections. (shrink)

Typical structural universals are not just the mereological sum of their constituents. Hence, there is the Structure Problem of explaining this non-mereological structure. The Instantiation Problem is that the predicate "U is instantiated by x, y, etc., in that order" is ill-suited to be a primitive, unanalyzed predicate. The proposed solution to these problems is based on the observation that if universal U is said to supervene upon universals V, W, etc., then it is the instantiation of U that supervenes (...) on the instantiation of V, W, etc. Assuming there are few subvenient universals, which is admittedly a speculation, their instantiation may be explained in ways that would be uneconomic if there were too many. (shrink)

Kin selection, reciprocity and group selection are widely regarded as evolutionary mechanisms capable of sustaining altruism among humans andother cooperative species. Our research indicates, however, that these mechanisms are only particular examples of a broader set of evolutionary possibilities.In this paper we present the results of a series of simple replicator simulations, run on variations of the 2–player prisoner's dilemma, designed to illustrate the wide range of scenarios under which altruism proves to be robust under evolutionary pressures. The set of (...) mechanisms we explore is divided into four categories :correlation, group selection, imitation, and punishment. We argue that correlation is the core phenomenon at work in all four categories. (shrink)

Conceivability is, I say, prima facie evidence for possibility. Hence, we may count the cost of theories about possibility by listing the ways in which, according to the theory in question, something conceivable is said nonetheless to be impossible. More succinctly we may state a principle, Hume's razor to put alongside Ockham's. Hume's razor says that necessities are not to be multiplied more than necessary. In this paper I count the cost of David Lewis's modal realism, showing that many of (...) the objections are replied to by Lewis only at the cost of multiplying necessities. (shrink)