Kant's readers have disagreed about whether, according to his account of cognition, concepts, representations of the understanding, are involved in intuitions, representations of sensibility. But proponents of the affirmative 'conceptualist' answer and those of the negative 'non-conceptualist' answer have alike presupposed that such involvement should be construed in a particular way: i.e., as the involvement of particular concepts in particular exercises of sensibility. I argue, on the contrary, that it should not be: that though, for Kant, no concepts are applied (...) in exercises of sensibility, nonetheless the understanding, the faculty of concepts, is teleologically internal to sensibility and, therefore, to its exercises. That is, those exercises are per se directed towards the provision to the understanding of objects to which its fundamental concepts, the categories, are applicable, though no act of categorical application is internal to them. This conception of sensibility, available only in light of a careful distinction between capacities and acts, is demanded, I argue, by Kant's conception of a priori knowledge as elaborated in his Transcendental Deduction. (shrink)

On the surface, it seems plausible that the goodness or badness of an agent’s actions should be completely irrelevant to the question of whether she performed them intentionally, but there is growing evidence that ascriptions of intentional actions are affected by moral considerations. Joshua Knobe, for instance, has recently published a series of groundbreaking papers (2003a, 2003b, 2004) in which he suggests that people’s judgments concerning the intentionality of an action may sometimes depend on what they think about the action (...) – morally speaking. One of the more interesting results of Knobe’s psychological experiments is the discovery that people may have a lower threshold for judging that lucky (or unskilled) actions are intentional when these actions are praiseworthy or blameworthy than they do for judging that equally lucky (or unskilled) morally neutral actions are intentional. In this paper I show that this discovery – when supplemented with some additional empirical data – gives us a way of shedding new light on a controversy that was sparked by Ronald Butler in 1977 when he posed the following problem to the readers of Analysis. (shrink)

The standard approach to protecting privacy in healthcare aims to control access to personal information. We cannot regain control of information after it has been shared, so we must restrict access from the start. This ‘control’ conception of privacy conflicts with data-intensive initiatives like precision medicine and learning health systems, as they require patients to give up significant control of their information. Without adequate alternatives to the control-based approach, such data-intensive programmes appear to require a loss of privacy. This paper (...) argues that the control view of privacy is shortsighted and overlooks important ways to protect health information even when widely shared. To prepare for a world where we no longer control our data, we must pursue three alternative strategies: obfuscate health data, penalise the misuse of health data and improve transparency around who shares our data and for what purposes. Prioritising these strategies is necessary when health data are widely shared both within and outside of the health system. (shrink)

In early major works, Cassirer and Schlick differently recast traditional doctrines of the concept and of the relation of concept to intuitive content along the lines of recent epistemological discussions within the exact sciences. In this, they attempted to refashion epistemology by incorporating as its basic principle the notion of functional coordination, the theoretical sciences' own methodological tool for dispensing with the imprecise and unreliable guide of intuitive evidence. Examining their respective reconstructions of the theory of knowledge provides an axis (...) of comparison along which to locate Cassirer's Neo-Kantianism and Schlick's pre-positivist empiricism, and an immediate background of contrast to the subsequent rise of logical empiricism. For in the absence of intuition all our knowledge is without objects and therefore remains entirely empty. (Kant A62/B87) And how awkward is the human mind in diving the nature of things when forsaken by the analogy of what we see and touch directly? (Boltzmann 1895). (shrink)

Bioethical issues remain front-page news, with debate continuing to rage over issues including genetic modification, animal cloning, and "designer babies." With public opinion often driven by media speculation, how can we ensure that informed decisions regarding key bioethical issues are made in a reasoned, objective way? Ideal for students new to the subject, Bioethics: An Introduction for the Biosciences offers a balanced, objective introduction to the field. With a focus on developing powers of reasoning and judgment, the book presents different (...) perspectives on common themes in an impartial way, thereby fostering debate and discussion. The opening section, "The Ethical Groundwork," introduces students to the nature of bioethics and ethical theory. The book goes on to cover a broad range of bioethical issues relating to people, animals, and food, before concluding with an overview of bioethics in practice. Features: * The broadest, most balanced textbook on bioethics available, offering students just the right mix of science and philosophy as well as a clear, objective introduction to the subject * Presents different perspectives on common themes in order to encourage students to question, evaluate, and form their own opinions * Incorporates many useful pedagogical tools including self-assessment questions, topics for discussion, and exercises * Includes references for further reading and useful web sites * A companion website offers resources for both students and instructors. (shrink)

J. T. Ismael's monograph is an ambitious contribution to metaphysics and the philosophy of language and mind. She tackles a philosophical question whose origin goes back to Descartes: What am I? The self is not a mere thing among things--but if so, what is it, and what is its relationship to the world?

Context: The enactive paradigm in the cognitive sciences is establishing itself as a strong and comprehensive alternative to the computationalist mainstream. However, its own particular historical roots have so far been largely ignored in the historical analyses of the cognitive sciences. Problem: In order to properly assess the enactive paradigm’s theoretical foundations in terms of their validity, novelty and potential future directions of development, it is essential for us to know more about the history of ideas that has led to (...) the current state of affairs. Method: The meaning of the disappearance of the field of cybernetics and the rise of second-order cybernetics is analyzed by taking a closer look at the work of representative figures for each of the phases: Rosenblueth, Wiener and Bigelow for the early wave of cybernetics, Ashby for its culmination, and von Foerster for the development of the second-order approach. Results: It is argued that the disintegration of cybernetics eventually resulted in two distinct scientific traditions, one going from symbolic AI to modern cognitive science on the one hand, and the other leading from second-order cybernetics to the current enactive paradigm. Implications: We can now understand that the extent to which the cognitive sciences have neglected their cybernetic parent is precisely the extent to which cybernetics had already carried the tendencies that would later find fuller expression in second-order cybernetics. (shrink)

T. M. Rudavsky tells the story of the development of Jewish philosophy from the 10th century to Spinoza in the 17th, as part of a dialogue with medieval Christian and Islamic thought. She gives a broad historical survey of major figures and schools within the medieval Jewish tradition, focusing on the tensions between Judaism and rational thought.

Dieser Artikel enthält eine kritische Diskussion der von Peter Stemmer in seinem Buch "Normativität. Eine ontologische Untersuchung" vorgelegten Analyse von Normativität. Zentraler Kritikpunkt ist der Umstand, dass der für Stemmers Analyse zentrale Begriff des Wollens unanalysiert bleibt, sich dieses jedoch, so das hier vorgestellte Argument, entweder in einer Weise analysieren lassen wird, die, als Tendenz gedeutet, weniger zu leisten vermag als Stemmer für seine Analyse benötigt, oder, als intentionaler Zustand gedeutet, selbst bereits Normativität voraussetzt und somit für Stemmers reduktive Analyse (...) von Normativität nicht geeignet ist. Gegen Ende des Aufsatzes wird eine pragmatistische Fundierung von Normativität angedeutet und verschiedene Ressourcen aufgezeigt, deren sich Stemmer bedienen könnte, um seine Position gegen die vorgebrachten Einwände zu verteidigen. (shrink)

The author deciphers Nietzsche's most enigmatic work as Zarathustra's epic campaign to save secular culture from degradation in the godless world. In this epic reading, the ostensibly atheistic work turns out to be a profound religious text. This revelation is breathtaking and edifying.

In this paper I want to suggest that, while the argued philosophical distinction between logic, epistemolgoy and ontology is one of the many achievements of Aristotle, his predecessor Parmenides was in fact already operating with a theory of knowledge and an elementary propositional logic that are of abiding philosophical interest. As part of the thesis I shall be obliged to reject a number of interpretations of particular passages in his poem, including one or two currently fashionable ones. Since so much (...) turns on points of translation, I note for purposes of comparison what seem to be significant alternatives to my own in any particular instance. The line numbers are those of the DK text. (shrink)

Human development is a matter of complex interactions between nutritional regimes, genes, educational regimes and other diverse developmental resources. I argue that there is no ethically salient difference between the contributions made to development by genes and the contributions made by these other resources. Since we think nutrition and schooling should be included in the calculus of distributive justice, we should include at least some genes in this calculus too. What is more, under the right circumstances genetic engineering may become (...) a useful tool for the distribution of developmental resources. This said, attention to the parity of genetic and environmental causation can also help to articulate the legitimate suspicions many groups have of genetic engineering. (shrink)

What is the nature of norms and values for the constitution of human society and culture? In this groundbreaking work, T. K. Seung shows that this was the ultimate question for Plato throughout his life, and that he gave not one but two answers, thus twice inventing political philosophy as the science of all sciences. Providing a thematically unified interpretation of his dialogues on the grand scale, Seung retraces Plato's journey of invention. Plato Rediscovered extends the project Seung began in (...) Intuition and Construction and Kant's Platonic Revolution . A work that will radically alter our understanding of the philosopher. (shrink)

Relations computed by finite-state transducers are applied to interpret temporal propositions in terms of strings representing finite contexts or situations. Carnap–Montague intensions mapping indices to extensions are reformulated as relations between strings that can serve as indices and extensions alike. Strings are related according to information content, temporal span and granularity, the bounds on which reflect the partiality of natural language statements. That partiality shapes not only strings-as-extensions (indicating what statements are about) but also strings-as-indices (underlying truth conditions).

Beginning with a review of Michael Pollan's latest book about the renaissance of research into the use of psychedelics to treat addiction, depression, and end-of-life anxiety, this essay considers wisdom and insight that might be gained by examining the psychedelic practices of primitive people. Pollan finds that almost all who begin using psychedelics to treat the ill eventually come to the conclusion that they should be made available for the broader purpose of 'the betterment of well people'. By considering both (...) scientific and spiritual perspectives on these compounds, the book offers insight into the toxicity not only of our mental environment, but at the same time our relationship to fellow humanity and Mother Nature. However, Pollan does not consider what is perhaps the greatest source of wisdom regarding the pharmacological potential of psychedelics: primitive societies who have long incorporated these compounds into their ways of being. By casting anthropological accounts of primitive psychedelic practices against those of contemporary research, this essay seeks to deepen enquiry into the pathologies of modern personhood as they bear upon the ecological crisis, together with the potential value of entheogens for understanding and responding to these problems. (shrink)