Divine determinism, though affirmed by many Calvinists, implicates God in the decisions people make that ultimately damn them to the terrible destiny of hell. In this paper, the authors argue that this scenario is a problem for divine determinism. The article contends that determinism is inconsistent with God’s love and the Scriptures that explicitly state that God does not ‘desire’ anyone to go to hell. Even human love for others strongly suggests that God, who is ‘love’, will not determine anyone (...) to hell. On the other extreme, those who argue for universalism, though appealing to Scripture, often do so with questionable exegesis. (shrink)

Molinism is founded on two ‘pillars’, namely, the view that human beings possess libertarian free will and the view that God has middle knowledge. Both these pillars stand in contrast to naturalistic determinism and divine determinism. In this article, however, the authors offer philosophical and theological grounds in favor of libertarian free will and middle knowledge.

Tim Bayne draws on philosophy, psychology, and neuroscience in defence of the claim that consciousness is unified. He develops an account of what it means to say that consciousness is unified, and then applies this account to a variety of cases - drawn from both normal and pathological forms of experience - in which the unity of consciousness is said to break down. He goes on to explore the implications of the unity of consciousness for theories of consciousness, for the (...) sense of embodiment, and for accounts of the self. The Unity of Consciousness draws on a wide range of findings within philosophy and the sciences of the mind to construct an account of the unity of consciousness that is both conceptually sophisticated and scientifically informed. (shrink)

Several promising approaches have been developed to represent conscious experience in terms of mathematical spaces and structures. What is missing, however, is an explicit definition of what a ‘mathematical structure of conscious experience’ is. Here, we propose such a definition. This definition provides a link between the abstract formal entities of mathematics and the concreta of conscious experience; it complements recent approaches that study quality spaces, qualia spaces, or phenomenal spaces; and it provides a general method to identify and investigate (...) structures of conscious experience. We hope that ultimately this work provides a basis for developing a common formal language to study consciousness. (shrink)

A fairly long (~15,000 word) overview of ancient theories of freedom and determinism. It covers the supposed threat of causal determinism to "free will," i.e., the sort of control we need to have in order to be rightly held responsible for our actions. But it also discusses fatalistic arguments that proceed from the Principle of Bivalence, what responsibility we have for our own characters, and god and fate. Philosophers discussed include Aristotle, Epicurus, the Stoics, Carneades, Alexander of Aphrodisias, and Plotinus. (...) Plato is mentioned in passing a few times in connection with other philosophers. (shrink)

Arbitrary public announcement logic ) reasons about how the knowledge of a set of agents changes after true public announcements and after arbitrary announcements of true epistemic formulas. We consider a variant of arbitrary public announcement logic called positive arbitrary public announcement logic ), which restricts arbitrary public announcements to announcement of positive formulas. Positive formulas prohibit statements about the ignorance of agents. The positive formulas correspond to the universal fragment in first-order logic. As two successive announcements of positive formulas (...) need not correspond to the announcement of a positive formula, \ is rather different from \. We show that \ is more expressive than public announcement logic \, and that \ is incomparable with \. We also provide a sound and complete infinitary axiomatisation. (shrink)

Tim Button explores the relationship between words and world; between semantics and scepticism. -/- A certain kind of philosopher – the external realist – worries that appearances might be radically deceptive. For example, she allows that we might all be brains in vats, stimulated by an infernal machine. But anyone who entertains the possibility of radical deception must also entertain a further worry: that all of our thoughts are totally contentless. That worry is just incoherent. -/- We cannot, then, be (...) external realists, who worry about the possibility of radical deception. Equally, however, we cannot be internal realists, who reject all possibility of deception. We must position ourselves somewhere between internal realism and external realism, but we cannot hope to say exactly where. We must be realists, for what that is worth, and realists within limits. -/- In establishing these claims, The Limits of Realism critically explores and develops several themes from Hilary Putnam’s work: the model-theoretic arguments; the connection between truth and justification; the brain-in-vat argument; semantic externalism; and conceptual relativity. The book establishes the continued significance of these topics for all philosophers interested in mind, logic, language, or the possibility of metaphysics. (shrink)

Godfrey-Smith ( 2001 ) has distinguished three types of adaptationism. This article builds on his analysis, and revises it in places, by distinguishing seven varieties of adaptationism. This taxonomy allows us to clarify what is at stake in debates over adaptationism, and it also helps to cement the importance of Gould and Lewontin’s ‘Spandrels’ essay. Some adaptationists have suggested that their essay does not offer any coherent alternative to the adaptationist programme: it consists only in an exhortation to test adaptationist (...) hypotheses more thoroughly than was usual in the 1970s. Here it is argued that the ‘Spandrels’ paper points towards a genuinely non-adaptationist methodology implicit in much evolutionary developmental biology. This conclusion helps to expose the links between older debates over adaptationism and more recent questions about the property of evolvability. (shrink)

Some machine learning models, in particular deep neural networks (DNNs), are not very well understood; nevertheless, they are frequently used in science. Does this lack of understanding pose a problem for using DNNs to understand empirical phenomena? Emily Sullivan has recently argued that understanding with DNNs is not limited by our lack of understanding of DNNs themselves. In the present paper, we will argue, _contra_ Sullivan, that our current lack of understanding of DNNs does limit our ability to understand with (...) DNNs. Sullivan’s claim hinges on which notion of understanding is at play. If we employ a weak notion of understanding, then her claim is tenable, but rather weak. If, however, we employ a strong notion of understanding, particularly explanatory understanding, then her claim is not tenable. (shrink)

Abstract objects are standardly taken to be causally inert, however principled arguments for this claim are rarely given. As a result, a number of recent authors have claimed that abstract objects are causally efficacious. These authors take abstracta to be temporally located in order to enter into causal relations but lack a spatial location. In this paper, I argue that such a position is untenable by showing first that causation requires its relata to have a temporal location, but second, that (...) if an entity is temporally located then it is spatiotemporally located since this follows from the theory of Relativity. Since abstract objects lack a spatiotemporal location, then if something is causally efficacious, it is not abstract. (shrink)

Elliott Sober and his defenders think of selection, drift, mutation, and migration as distinct evolutionary forces. This paper exposes an ambiguity in Sober's account of the force of selection: sometimes he appears to equate the force of selection with variation in fitness, sometimes with ‘selection for properties’. Sober's own account of fitness as a property analogous to life-expectancy shows how the two conceptions come apart. Cases where there is selection against variance in offspring number also show that selection and drift (...) cannot be distinguished in the way Sober hopes for. These issues have significance beyond the parochial matter of the coherence of Sober's system. There is no good principled answer to the question of which features of a population should count among the contributors to fitness. This means there is no non-arbitrary account of the nature of selection. (shrink)

I call into question a pair of closely related assumptions that are almost universally shared in the literature on predicates of taste. The assumptions are, first, that predicates of taste – words like ‘tasty’ – are semantically evaluative. In other words, that it is part of the meaning of a word like ‘tasty’ to describe an object as in some sense good, or to say that it is pleasing. And second, that the meaning of predicates of taste is in some (...) way relativized to an experiencer or standard – the person that the object is pleasing to or the standard according to which the object is good. Parties to the literature on these terms tend to disagree about the role of context in determining the truth of claims involving predicates of taste, or in determining which proposition is expressed. But they agree that to call some dish ‘tasty’ is to say something positive about that dish, to suggest that someone or other finds, or is disposed to find, the dish pleasing. I suggest instead that ‘tasty’, and indeed... (shrink)

This paper presents hitherto unpublished writings of Kurt Gödel concerning logical, epistemological, theological, and physical antinomies, which he generally considered as “the most interesting facts in modern logic,” and which he used as a basis for his famous metamathematical results. After investigating different perspectives on the notion of the logical structure of the antinomies and presenting two “antinomies of the intensional,” a new kind of paradox closely related to Gödel’s ontological proof for the existence of God is introduced and completed (...) by a compilation of further theological antinomies. Finally, after a presentation of unpublished general philosophical remarks concerning the antinomies, Gödel’s type-theoretic variant of Leibniz’Monadology, discovered in his notes on the foundations of quantum mechanics, is examined. Most of the material presented here has been transcribed from the Gabelsberger shorthand system for the first time. (shrink)

Synthetic biology is often described as a project that applies rational design methods to the organic world. Although humans have influenced organic lineages in many ways, it is nonetheless reasonable to place synthetic biology towards one end of a continuum between purely ‘blind’ processes of organic modification at one extreme, and wholly rational, design-led processes at the other. An example from evolutionary electronics illustrates some of the constraints imposed by the rational design methodology itself. These constraints reinforce the limitations of (...) the synthetic biology ideal, limitations that are often freely acknowledged by synthetic biology’s own practitioners. The synthetic biology methodology reflects a series of constraints imposed on finite human designers who wish, as far as is practicable, to communicate with each other and to intervene in nature in reasonably targeted and well-understood ways. This is better understood as indicative of an underlying awareness of human limitations, rather than as expressive of an objectionable impulse to mastery over nature. (shrink)

argues that when reproduction is sexual, natural selection can explain why individual organisms possess the traits they do. In stating his argument Matthen makes use of a conception of individual organisms as receptacles for collections of genes—a conception that cannot do the work Matthen requires of it. Either these receptacles are abstract objects, such as bare possibilities for organisms, or they are concrete. The first reading is too weak, since it allows selection to explain individual traits in both sexual and (...) asexual contexts. The only concrete entities we might think of as receptacles for collections of genes are male or female gametes. It is true that in the sexual context selection explains why an individual gamete combines with a second gamete of one type rather than another; however, this is not to say that selection explains why an individual organism has the traits it does. (shrink)

What, if anything, is wrong with typological thinking? The question is important, for some evolutionary developmental biologists appear to espouse a form of typology. I isolate four allegations that have been brought against it. They include the claim that typological thinking is mystical; the claim that typological thinking is at odds with the fact of evolution; the claim that typological thinking is committed to an objectionable metaphysical view, which Elliott Sober calls the ‘natural state model’; and finally the view (endorsed (...) by Ron Amundson and Günter Wagner) that typological thinking—and specifically evolutionary developmental biology’s typological thinking—is committed to a peculiar form of causation that does not fit neatly into the causal models endorsed by population genetics. I argue that, properly understood, the typological thinking of evolutionary developmental biology does not run into any of these problems. *Received April 2008; revised August 2009. †To contact the author, please write to: Department of History and Philosophy of Science, University of Cambridge, Free School Lane, CB2 3RH Cambridge, United Kingdom; e‐mail: [email protected]. (shrink)

On a common view of scenario-based sceptical arguments sceptical scenarios are error-possibilities, i.e. their point is to introduce the possibility of having only false beliefs. However, global error is impossible for purely logical/conceptual reasons: Even if one’s beliefs are consistent, the negations of one’s beliefs need not be consistent as well. My paper deals with the question of what the consequences of this result are. Two attempts at repairing scenario-based sceptical arguments within the framework of understanding sceptical scenarios as error-possibilities (...) are found wanting. Instead, what should be given up is the assumption that sceptical scenarios are error-possibilities. What is thought-provoking about the scenario of the brain in a vat is not that none of its empirical beliefs are true, but that all of its empirical beliefs fall short of knowledge at the same time. Hence, sceptical scenarios are not error-possibilities, but ignorance possibilities. If this is so, both the closure argument and the underdetermination argument commit a subtle mistake and should be replaced by slightly different arguments. The principle of excluded ignorance-possibilities turns out to be an epistemological principle that is faithful to scepticism’s tenets without misinterpreting sceptical scenarios as error-possibilities. (shrink)

Michael and has argued that species have intrinsic essences. This paper rebuts Devitt’s arguments, but in so doing it shores up the anti-essentialist consensus in two ways that have more general interest. First, species membership can be explanatory even when species have no essences; that is, Tamsin’s membership of the tiger species can explain her stripyness, without this committing us to any further claim about essential properties of tigers. Second, even the views of species that appear most congenial to essentialism—namely (...) phenetic and genotypic cluster accounts—do not entail strong forms of intrinsic essentialism. (shrink)

The UK-based deliberations that led up to the legalisation of two new ‘mitochondrial donation’ techniques in 2015, and which continued after that time as regulatory details were determined, featured a division of advisory labour that is common when decisions are made about new technologies. An expert panel was convened by the Human Fertilisation and Embryology Authority (HFEA), charged with assessing the scientific and technical aspects of these techniques. Meanwhile, the Nuffield Council on Bioethics addressed the ethical issues. While this division (...) of labour was undertaken in the name of thoroughness, I argue here that it can have the unintended consequence that hybrid questions that simultaneously involve ethical and technical aspects—especially questions about where to set evidential thresholds for the acceptance of new technology—do not receive enough attention. (shrink)

This paper examines the neo-Aristotelian account of species natures as ‘life-forms’, which we owe to Philippa Foot, Michael Thompson and their defenders. I begin by developing two problems for their view: a problem of underdetermination and a problem generated by psychological work on ‘folk essentialism’. I move on to consider their important transcendental argument, which suggests that claims about life-forms are presupposed by all efforts to describe the organic world. In response, I sketch a neo-Kantian projectivist position, which agrees that (...) life-forms are presupposed in these contexts, while denying that such life-forms are real. This position makes a better sense of the phenomena cited in support of the neo-Aristotelian view, while avoiding the problems raised for that view in the first half of this paper. (shrink)

[About the book] Although this collection of articles is not formally a commentary on Elizabeth Anscombe's famous article of the same title, in which she criticised the moral philosophy prevalent in 1958, a number of the contributors do take Anscombe's work as a starting point. Taken together the collection could be seen as a demonstration of the extent to which moral philosophers have since attempted to answer Anscombe's challenge, and to develop an approach to their subject which, while psychologically plausible, (...) is neither based on divine law nor permissive of the impermissible. (shrink)

Should the fundamental right to an adequate environment be provided in the constitution of any modern democratic state? Drawing on precedents from around the world, this book provides the first politically-focused analysis of this pivotal issue. Hayward compellingly demonstrates how the right is both necessary and effective, conducive to democracy, and serves the cause of international environmental justice.

Few discussions of the ethics of mitochondrial ‘replacement’ techniques have drawn significant ethical distinctions between the two approaches now legal in the U.K. However, Anthony Wrigley, Stephen Wilkinson and John Appleby have together argued that under some circumstances pronuclear transfer (PNT) may be in better ethical standing than maternal spindle transfer (MST). They base their conclusion on what they allege to be different implications of the techniques with respect to non‐identity considerations, which they ground on a version of origin essentialism. (...) I raise a series of problems for their argument, which have cautionary implications for invocations of origin essentialism that go beyond specialized debates regarding MST and PNT. I argue that (i) origin essentialism is a fragile foundation for non‐identity considerations; (ii) gametic essentialism, which Wrigley et al. believe licenses their claims, is more questionable than origin essentialism; (iii) gametic essentialism does not straightforwardly justify their conclusion; and (iv) their conclusion in fact relies on an especially dubious position that we can call chromosomal origin essentialism. No good reasons have yet been supplied to distinguish PNT from MST on ethical grounds, and one should be wary of basing claims with practical impact on fragile foundations relating to origin essentialism. (shrink)

The present paper provides an analysis of Euler’s solutions to the Königsberg bridges problem. Euler proposes three different solutions to the problem, addressing their strengths and weaknesses along the way. I put the analysis of Euler’s paper to work in the philosophical discussion on mathematical explanations. I propose that the key ingredient to a good explanation is the degree to which it provides relevant information. Providing relevant information is based on knowledge of the structure in question, graphs in the present (...) case. I also propose computational complexity and logical strength as measures of relevant information. (shrink)

The four tenets of the Strong Program are compatible with a scientific realism founded on an externalist epistemology. Such an epistemology allows that appropriate norms of rationality may differ from time to time, and from community to community, and thereby enables the realist to embrace strong forms of the ‘symmetry principle’. It also suggests a fruitful collaborative research program in externalist social epistemology. Some of what the Edinburgh School says about truth can also be accepted. But the realist should reject (...) the School's argument for the claim that there is no distinction between being rational and being locally accepted as rational, which seems to rest on a kind of epistemological internalism. Introducing the Strong Program Realism and the four tenets A stronger reading of symmetry Conflict and cooperation A note on discovery and justification Relativism and realism Truth Points of contention: the restriction of explanatory contrasts Points of contention: standards of rationality. (shrink)

The present paper provides an analysis of Euler’s solutions to the Königsberg bridges problem. Euler proposes three different solutions to the problem, addressing their strengths and weaknesses along the way. I put the analysis of Euler’s paper to work in the philosophical discussion on mathematical explanations. I propose that the key ingredient to a good explanation is the degree to which it provides relevant information. Providing relevant information is based on knowledge of the structure in question, graphs in the present (...) case. I also propose computational complexity and logical strength as measures of relevant information. (shrink)

Michael Weisberg and Kenneth Reisman argue that the Volterra Principle can be derived from multiple predator-prey models and that, therefore, the Volterra Principle is a prime example for robustness analysis. In the current article, I give new results regarding the Volterra Principle, extending Weisberg’s and Reisman’s work, and I discuss the consequences of these results for robustness analysis. I argue that we do not end up with multiple, independent models but rather with one general model. I identify the kind of (...) situation in which this generalization approach may occur, and I analyze the generalized Volterra Principle from an explanatory perspective. (shrink)

Books into Ideas uses a Philosophy for Children approach to encourage thinking in young learners. It clearly explains how facilitators can set up a Community of INquiry within the classroom and teach questioning techniques at all levels of thinking. There are detailed notes on how to use 15 picture books.

The varying demands of justice are often thought to depend on a distinction between natural and social inequalities, but making this distinction has been little discussed, and it has been dismissed by philosophers of biology. It cannot be established by a simple causal criterion, nor by use of the analysis of variance, nor by distinguishing the innate from the acquired. Whether an inequality can be socially controlled provides the most plausible criterion, so ‘natural’ and ‘social’ are misleading labels for types (...) of inequality. The analysis of these depends, besides, on how fine‐grained the descriptions are; so it is implausible to think that the natural/social distinction, when drawn in terms of social control, is relevant to theories of justice. (shrink)

Provides the means for an in-depth collaborative inquiry into scientific concepts, the nature of science, the ethical implications of science and the links between science and students' everyday lives. The first section discusses the theoretical basis for the approach used, citing relevant research, while the second presents a wide range of 15 purpose written stories to read and discuss with a class.

Pt. I. Wittgenstein. Introduction -- Short biography -- Pt. II. Philosophy. Wittgenstein and philosophy -- Wittgenstein's later philosophy -- Pt. III. Theology. Wittgenstein and theology -- Wittgenstein and the theologian -- Wittgenstein in theological practice -- Explanations, doubt and redemption.

The rights and wrongs of adaptationism areoften discussed by appeal to what I call theartefact model. Anti-adaptationistscomplain that the use of optimality modelling,reverse engineering and other techniques areindicative of a mistaken and outmoded beliefthat organisms are like well-designedartefacts. Adaptationists (e.g. Dennett 1995)respond with the assertion that viewingorganisms as though they were well designed isa fruitful, perhaps necessary research strategyin evolutionary biology. Anti-adaptationistsare right when they say that techniques likereverse engineering are liable to mislead. This fact does not undermine the artefact (...) modelprecisely because the same techniques misleadus for the same reasons when they are appliedunreflectively to artefacts. Thoseadaptationists who hold only that it isworthwhile to investigate organisms as thoughthey were artefacts and thoseanti-adaptationists who criticise simplisticdesign models have far more in common than thelabels attached to their positions mightsuggest. (shrink)

The relation of scepticism to infallibilism and fallibilism is a contested issue. In this paper I argue that Cartesian sceptical arguments, i.e. sceptical arguments resting on sceptical scenarios, are neither tied to infallibilism nor collapse into fallibilism. I interpret the distinction between scepticism and fallibilism as a scope distinction. According to fallibilism, each belief could be false, but according to scepticism all beliefs could be false at the same time. However, to put this distinction to work sceptical scenarios have to (...) be understood as ignorance-possibilities, not as error-possibilities. To show that scepticism is not tied to infallibilism I reject the principle of unrestricted relevance according to which any error- or ignorance-possibility whatsoever is relevant. Instead I argue that the sceptic should distinguish between local and global ignorance-possibilities. Global ignorance-possibilities are relevant even though not all ignorance-possibilities are relevant. The result is a refined version of the Cartesian sceptical argument that avoids two traps other versions do not avoid. (shrink)

This paper asks how rule‐consequentialism might adapt to very adverse futures, and whether moderate liberal consequentialism can survive into broken futures and/or futures where humanity faces imminent extinction. The paper first recaps the recent history of rule‐consequentialist procreative ethics. It outlines rule‐consequentialism, extends it to cover future people, and applies it to broken futures. The paper then introduces a new thought experiment—the “ending world”—where humanity faces an extinction that is unavoidable and imminent, but not immediate. The paper concludes by explaining (...) why this thought experiment challenges rule‐consequentialism's commitment to procreative liberty, and briefly asking how rule‐consequentialism might respond to that challenge. (shrink)

Whatever its grammatical status, the verb “to discern” has an implicit transitive element. That is to say, we always discern about something or between two options. What is the right course of action in this situation and in these circumstances? In our paper, we want to look at responses to this question from the perspective of the theology of liberation. As the name implies, this is first and foremost a theology, a way of seeking to understand and articulate the faith (...) of the believing Christian community. But it is also necessarily political, because it seeks to contribute to the liberation of those who are not free – the poor, the oppressed, those to whom injustice is done, both negatively, by decrying the presence of unfreedom and positively by working for social transformation. It is thus a public theology, a manifestation of the ongoing power of religion to inform and motivate its adherents to engage in attempts to transform the world not only in terms of a post mortem future but here and now. (shrink)

Philosophers have nothing to lose, and much to gain, by paying close attention to developments in the natural sciences. This insight amounts to a case for a tempered, eclectic naturalism. But the case for naturalism is often overstated. We should not overestimate the heuristic benefits of close attention to scientists’ claims, nor should we give up on traditional “armchair” philosophical methods. We should not draw solely on the natural sciences (at the expense of the humanities) when seeking to enrich and (...) discipline our philosophical theorising. Finally, philosophers should not shy away from criticising some scientists’ claims, at the same time as they learn from others. (shrink)

My goal in this essay will be to show, contra Parfit, that the separateness of human persons—although metaphysically shallow—has a moral significance that should not be overlooked. Parfit holds that his reductionist view of personal identity lends support to consequentialism; I reject this claim because it rests on the assumption that the separateness of human persons has an arbitrariness that renders it morally insignificant. This assumption is flawed because this separateness is grounded in our 'person practices', which reflect some of (...) the morally relevant aspects of our nature: if we imagine a species of person whose members are not naturally separate from each other, it is reasonable to suppose that the morality of this different species of person would be drastically different from human morality. Thus, if consequentialists aim to offer a human moral theory, they overlook the separateness of human persons with peril. (shrink)

What does it mean to say that the demands of justice are institutional rather than individual? Justice is often thought to be directly concerned only with governmental institutions rather than individuals’ everyday, legally permissible actions. This approach has been criticized for ignoring the relevance to justice of informal social norms. This paper defends the idea that justice is distinctively institutional but rejects the primacy of governmental institutions. I argue that the ‘pervasive structure of society’ is the site of justice and (...) injustice. It includes all widely enforced social rules and norms, governmental and otherwise, such as informal norms of gender, language and class, and provides a revisionary foundation for the theoretical elucidation and practical pursuit of justice. It provides a framework for evaluating the ways in which people can and should promote justice in their everyday lives. (shrink)

Moral realists can, and should, allow that the truth-conditional content of moral judgments is in part attitudinal. I develop a two-dimensional semantics that embraces attitudinal content while preserving realist convictions about the independence of moral facts from our attitudes. Relative to worlds “considered as counterfactual,” moral terms rigidly track objective, response-independent properties. But relative to different ways the actual world turns out to be, they nonrigidly track whatever properties turn out to be the objects of our relevant attitudes. This theory (...) provides realists with a satisfactory account of Moral Twin Earth cases and an improved response to Blackburn’s supervenience argument. (shrink)

In 1935/1936 Kurt Gödel wrote three notebooks on the foundations of quantum mechanics, which have now been entirely transcribed for the first time. Whereas a lot of the material is rather technical in character, many of Gödel's remarks have a philosophical background and concentrate on Leibnizian monadology as well as on vitalism. Obviously influenced by the vitalistic writings of Hans Driesch and his ‘proofs’ for the existence of an entelechy in every living organism, Gödel briefly develops the idea of a (...) computing machine which closely resembles Turing's groundbreaking conception. After introducing the notebooks on quantum mechanics, this article describes Gödel's vitalistic Weltbild and the ideas leading to the development of his computing machine. It investigates a notion of lawlike sequence which closely resembles Turing's concept of a computable number and which Gödel himself calls ‘problematic’, and compares it to the opposed concept of randomness, drawing upon the notion of program-size complexity. Finally, Gödel's machine is implemented in a dialect of the Lisp programing language. (shrink)

This chapter contains sections titled: Contemporary Naturalism The Virtues of Naturalism Naturalistic Excess: The Pessimistic Induction Naturalistic Excess: Causation Naturalistic Excess: “Preaching to Scientists” Naturalistic Excess: Experimental Philosophy Eclectic Naturalism References.