Si no me falla la memoria, fue el dibujante Álvaro Barrios quien afirmó que el trabajo del artista contemporáneo colombiano se desarrolla según una agenda de trabajo. Si miramos algunos fenómenos del arte último en Colombia, podemos señalar que su agenda está determinada por el intento de comprensión de los procesos de la violencia en el país, a partir de una amplia gama de aproximaciones al concepto de memoria que ha tenido resonancia en las disciplinas humanísticas, las investigaciones académicas, el (...) uso político del concepto por parte de la legislación estatal, y una gran diversidad de eventos artísticos. Desde el ámbito del arte, exposiciones como Destierro y reparación (2008), Tapices de Mampuján (2010), La guerra que no hemos visto (2009) o La piel de la memoria (2011), han discutido sobre la violencia en Colombia desde la aproximación a los procesos de comprensión de la memoria y nuestro pasado reciente. Así, la imbricación de violencia y memoria se manifiesta en la visión del pasado y en los efectos que este puede desplegar sobre el presente, en tanto se ha considerado, incluso, a la memoria como una instancia de reconciliación social. (shrink)

Este artículo evalúa la idea de G. Lipovetsky y J. Serroy según la cual la modernidad ha favorecido una ampliación de la compasión. A la luz de las investigaciones sobre la naturaleza y estructura de la compasión, realizados por M. Nussbaum, y algunos estudios sobre cultura de consumo, se puede sostener que la compasión efectivamente se ha generalizado gracias a un conjunto de fenómenos característicos del mundo actual: la individualización, la globalización, la interconexión informativa y la extensión del presupuesto democrático (...) de la igualdad jurídica ante la ley. Sin embargo, el actual sistema económico y social promueve, al mismo tiempo: la competencia individual despiadada en todos los niveles, la fragmentación selectiva de la información en unidades mínimas, el aislamiento de los individuos y un temor paralizante a quedar por fuera del juego económico. Esta situación favorece una compasión poco profunda, que no necesariamente se convierte en acción efectiva, y, en ciertos casos, bloquea completamente su aparición. (shrink)

Sobre la belleza humana pesa, en el reino de las artes visuales contemporáneas, casi una prohibición tácita. El cuerpo humano es todavía uno de los temas centrales del arte, pero no se lo suele representar como bello: el énfasis se pone en su fealdad, o en los aspectos terribles o abyectos de la corporalidad. Este artículo intenta comprender el proceso que lleva a esta situación a partir de la transformación del concepto de “belleza ideal” entre Kant y Baudelaire, que muestra (...) una profunda conexión entre el concepto de belleza humana y la esperanza del progreso moral. La ruptura de esta esperanza, sostenemos, es una de las razones por las cuales el arte moderno y contemporáneo ha rechazado con tanta fuerza la representación de la belleza ideal. (shrink)

Particularists in material-object metaphysics hold that our intuitive judgments about which kinds of things there are and are not are largely correct. One common argument against particularism is the argument from arbitrariness, which turns on the claim that there is no ontologically significant difference between certain of the familiar kinds that we intuitively judge to exist (snowballs, islands, statues, solar systems) and certain of the strange kinds that we intuitively judge not to exist (snowdiscalls, incars, gollyswoggles, the fusion of the (...) my nose and the Eiffel Tower). Particularists frequently respond by conceding that there is no ontologically significant difference and embracing some sort of deflationary metaontology (relativism, constructivism, quantifier variance). I show -- by identifying ontologically significant differences -- that the argument can be resisted without retreating to any sort of deflationary metaontology. (shrink)

The literature on conscience in medicine has paid little attention to what is meant by the word ‘conscience.’ This article distinguishes between retrospective and prospective conscience, distinguishes synderesis from conscience, and argues against intuitionist views of conscience. Conscience is defined as having two interrelated parts: (1) a commitment to morality itself; to acting and choosing morally according to the best of one’s ability, and (2) the activity of judging that an act one has done or about which one is deliberating (...) would violate that commitment. Tolerance is defined as mutual respect for conscience. A set of boundary conditions for justifiable respect for conscientious objection in medicine is proposed. (shrink)

The experience of conscious will is the feeling that we are doing things. This feeling occurs for many things we do, conveying to us again and again the sense that we consciously cause our actions. But the feeling may not be a true reading of what is happening in our minds, brains, and bodies as our actions are produced. The feeling of conscious will can be fooled. This happens in clinical disorders such as alien hand syndrome, dissociative identity disorder, and (...) schizophrenic auditory hallucinations. And in people without disorders, phenomena such as hypnosis, automatic writing, Ouija board spelling, water dowsing, facilitated communication, speaking in tongues, spirit possession, and trance channeling also illustrate anomalies of will – cases when actions occur without will or will occurs without action. This book brings these cases together with research evidence from laboratories in psychology to explore a theory of apparent mental causation. According to this theory, when a thought appears in consciousness just prior to an action, is consistent with the action, and appears exclusive of salient alternative causes of the action, we experience conscious will and ascribe authorship to ourselves for the action. Experiences of conscious will thus arise from processes whereby the mind interprets itself – not from processes whereby mind creates action. Conscious will, in this view, is an indication that we think we have caused an action, not a revelation of the causal sequence by which the action was produced. Key Words: apparent mental causation; automatism; conscious will; determinism; free will; perceived control. (shrink)

The Narrative Practice Hypothesis (NPH) is a recently conceived, late entrant into the contest of trying to understand the basis of our mature folk psychological abilities, those involving our capacity to explain ourselves and comprehend others in terms of reasons. This paper aims to clarify its content, importance and scientific plausibility by: distinguishing its conceptual features from those of its rivals, articulating its philosophical significance, and commenting on its empirical prospects. I begin by clarifying the NPH's target explanandum and the (...) challenge it presents to theory theory (TT), simulation theory (ST) and hybrid combinations of these theories. The NPH competes with them directly for the same explanatory space insofar as these theories purport to explain the core structural basis of our folk psychological (FP)-competence (those of the sort famously but not exclusively deployed in acts of third-personal mindreading). (shrink)

Jaakko Hintikka (1998) has argued that clarifying the notion of abduction is the fundamental problem of contemporary epistemology. One traditional interpretation of Peirce on abduction sees it as a recipe for generating new theoretical discoveries . A second standard view sees abduction as a mode of reasoning that justifies beliefs about the probable truth of theories. While each reading has some grounding in Peirce's writings, each leaves out features that are crucial to Peirce's distinctive understanding of abduction. I develop and (...) defend a third interpretation, according to which Peirce takes abductive reasoning to lead to judgments about the relative pursuitworthiness of theories; conclusions that can be thoroughly disconnected from assessments of truth-value. Even if Peirce's use of "abduction" slides around among each of these three importantly different though potentially compatible senses, this neglected third understanding makes sense of a large number of Peirce's remarks and directs our attention to the cognitive structure of judgments that scientists face after the initial proposal of explanatory hypotheses but prior to their experimental testing; a topic which should be of interest to contemporary philosophers of science. (shrink)

One increasingly popular technique in philosophy might be called the "platitudes analysis": a set of widely accepted claims about a given subject matter are collected, adjustments are made to the body of claims, and this is taken to specify a “role” for the phenomenon in question. (Perhaps the best-known example is analytic functionalism about mental states, where platitudes about belief, desire, intention etc. are together taken to give us a "role" for states to fill if they are to count as (...) mental states.) We then look to our best theory of the world to see where this role is satisfied, if at all. Unfortunately, the platitudes analysis, so characterised, does not seem to help when we are doing fundamental metaphysics—when we want to know what, at base, our world is like (and not merely where things like e.g. the mental would be found in an already-specified ontology). Nevertheless, I will argue that the platitudes analysis, properly understood, does have the materials to help us answer questions in fundamental metaphysics as well. I will explore three different ways it can do so. (shrink)

The notion of ‘revealed preference’ is unclear and should be abandoned. Defenders of the theory of revealed preference have misinterpreted legitimate concerns about the testability of economics as the demand that economists eschew reference to (unobservable) subjective states. As attempts to apply revealed-preference theory to game theory illustrate with particular vividness, this demand is mistaken.

Many of those who accept the universalist thesis that mereological composition is unrestricted also maintain that the folk typically restrict their quantifiers in such a way as to exclude strange fusions when they say things that appear to conflict with universalism. Despite its prima facie implausibility, there are powerful arguments for universalism. By contrast, there is remarkably little evidence for the thesis that strange fusions are excluded from the ordinary domain of quantification. Furthermore, this reconciliatory strategy seems hopeless when applied (...) to the more fundamental conflict between universalism and the intuitions that tell against it. (shrink)

It is easy to construct pairs of sentences X, Y that lead many people to ascribe higher probability to the conjunction X-and-Y than to the conjuncts X, Y. Whether an error is thereby committed depends on reasoners’ interpretation of the expressions “probability” and “and.” We report two experiments designed to clarify the normative status of typical responses to conjunction problems. © 2004 Cognitive Science Society, Inc. All rights reserved.

The paper discusses a neglected condition for justified self-defense, namely, 'The Success Condition [SC].' According to SC, otherwise immoral acts can be justified under the right to self-defense only if they actually achieve the intended defense from the perceived threat. If they don't, they are almost always excused, but not morally justified. I show that SC leads to a troubling puzzle because victims who estimate they cannot prevent the attack against them would be morally required to surrender. I try to (...) solve the puzzle by relying on what I call 'The Honor Solution.' Even if defensive acts fail to protect the victim's body, property, or life, they are successful in protecting her honor, thus they do ultimately meet the success condition. (shrink)

This paper argues for the moral significance of the notion of an evil person or character. First, I argue that accounts of evil character ought to support a robust bad/evil distinction; yet existing theories cannot plausibly do so. Consequentialist and related theories also fail to account for some crucial properties of evil persons. Second, I sketch an intuitively plausible “affective-motivational” account of evil character. Third, I argue that the notion of evil character, thus conceived, denotes a significant moral category. It (...) marks one end of a moral continuum that has, at the opposite pole, the saint. Fourth, I argue that “frequent evildoing” accounts confuse this moral space with another: that defined by the moral hero and the moral criminal. (shrink)

Several authors have claimed that mechanisms play a vital role in distinguishing between causation and mere correlation in the social sciences. Such claims are sometimes interpreted to mean that without mechanisms, causal inference in social science is impossible. The author agrees with critics of this proposition but explains how the account of how mechanisms aid causal inference can be interpreted in a way that does not depend on it. Nevertheless, he shows that this more charitable version of the account is (...) still unsuccessful as it stands. Consequently, he advances a proposal for shoring up the account, which is founded on the possibility of acquiring knowledge of social mechanisms by linking together norms or practices found in a society. Key Words: causality • social mechanisms • interpretation • anthropology. (shrink)

A neglected and non-trivial problem exists for a central cluster of Strawsonian accountability theories of moral responsibility, namely those that, following Gary Watson, understand the reactive attitudes to be implicit forms of moral address, particularly moral demand. The problem consists in the joint acceptance of two claims: (a) Accountability is a matter of agents holding one another to moral demands, and (b) accountability is a view of blame and praise. I label joint acceptance of these claims the Strawsonian’s demand dogma. (...) Symptomatic of a larger tendency among responsibility theorists to focus on blame to the neglect of its positive counterpart, the demand dogma saddles the Strawsonian with an impoverished and ultimately untenable view of praise. This is because moral demand occupies a dual role on the Strawsonian's view of blame, one that it is incapable of occupying for praise. For, demands figure not only in the contents of blame responses; demand typifies the form of these responses themselves. That is, reactive attitudes of blame, unlike those of praise, implicitly make demands of their targets. The force of this problem is highlighted by considering the inadequacy of various strategies for shoehorning “demand” into our conception of praise. If reactive attitudes generally are incipient forms of moral address, praise-manifesting attitudes must communicate something other than demand. Though primarily critical, this paper invites Strawsonian responsibility theorists to give renewed attention to the foundations of the proposal that the reactive attitudes are incipiently communicative, focusing this time on the form of address that lies at the heart of praise. (shrink)

ABSTRACT How can imagination generate knowledge when its contents are voluntarily determined? Several philosophers have recently answered this question by pointing to the constraints that underpin imagination when it plays knowledge-generating roles. Nevertheless, little has been said about the nature of these constraints. In this paper, I argue that the constraints that underpin sensory imagination come from the structure of causal probabilistic generative models, a construct that has been highly influential in recent cognitive science and machine learning. I highlight several (...) attractions of this account, and I favourably contrast it with Peter Langland-Hassan’s account of sensory imagination in terms of the forward models exploited in sensorimotor control. (shrink)

Piero Moraro argues that people who engage in civil disobedience do not have a pro tanto reason to accept punishment for breaking the law, although they do have a duty to undergo prosecution. This is because they have a duty to answer for their actions, and the state serves as an agent of the people by calling the lawbreaker to answer via prosecution. I argue that Moraro does not go far enough. Someone who engages in civil disobedience does not even (...) have to show up for the trial, provided that they answer for their actions adequately via some other means. This is because sometimes states are not agents of the people who can call lawbreakers to account, and even those states which are agents cannot demand that lawbreakers answer for their crimes in the form of a trial. (shrink)

The question of what truths are necessary in the broadest possible sense is a difficult one to answer, as is the question of what the limits are to what is possible. (Most people would see these two questions as different sides of the same coin, of course, since many think the question of what is possible is just the question of what is not necessarily ruled out). We have three general sorts of strategies for determining whether something is necessary (or (...) possible). We can identify it in a class that we were previously sure was a class of things that are necessary – we might show it is a theorem of a logical system that we have confidence in, or that the sentence appears to be true simply in virtue of the meanings of the words, or that it is a true statement involving names or about natural kinds of the “necessary a posteriori” sort discussed by Kripke and Putnam, and there are perhaps other classes of claims which we are prepared to accept are necessary if true.1 Likewise, we might establish the possibility of something occurring by reference to a class of well-established or uncontroversial possibilities: e.g. we are inclined to think that it is possible (in the broadest sense) for an event to occur in the future if one of the same kind has occurred in the past. (shrink)

In order to make scientific results relevant to practical decision making, it is often necessary to transfer a result obtained in one set of circumstances—an animal model, a computer simulation, an economic experiment—to another that may differ in relevant respects—for example, to humans, the global climate, or an auction. Such inferences, which we can call extrapolations, are a type of argument by analogy. This essay sketches a new approach to analogical inference that utilizes chain graphs, which resemble directed acyclic graphs (...) (DAGs) except in allowing that nodes may be connected by lines as well as arrows. This chain graph approach generalizes the account of extrapolation I provided in my (2008) book and leads to new insights that integrate the contributions of the other participants of this symposium. More specifically, this approach explicates the role of “fingerprints,” or distinctive markers, as a strategy for avoiding an underdetermination problem having to do with spurious analogies. Moreover, it shows how the extrapolator’s circle, one of the central challenges for extrapolation highlighted in my book, is closely tied to distinctive markers and the Markov condition as it applies to chain graphs. Finally, the approach suggests additional ways in which investigations of a model can provide information about a target that are illustrated by examples concerning nanomaterials in sunscreens and Wendy Parker’s discussion of fingerprints in climate science. (shrink)

The vivid terms, "Top-down" and "Bottom-up" have become popular in several different contexts in cognitive science. My task today is to sort out some different meanings and comment on the relations between them, and their implications for cognitive science.

Abstract: Chomsky (1986) has claimed that the prima facie incompatibility between descriptive linguistics and semantic externalism proves that an externalist semantics is impossible. Although it is true that a strong form of externalism does not cohere with descriptive linguistics, sociolinguistic theory can unify the two approaches. The resulting two-level theory reconciles descriptivism, mentalism, and externalism by construing community languages as a function of social identification. This approach allows a fresh look at names and definite descriptions while also responding to Chomsky's (...) (1993, 1995) challenge to articulate an externalist theory of meaning that can be used in the scientific investigation of language. (shrink)

As many as two million people in the United Kingdom repeatedly see people, animals, and objects that have no objective reality. Hallucinations on the border of sleep, dementing illnesses, delirium, eye disease, and schizophrenia account for 90% of these. The remainder have rarer disorders. We review existing models of recurrent complex visual hallucinations (RCVH) in the awake person, including cortical irritation, cortical hyperexcitability and cortical release, top-down activation, misperception, dream intrusion, and interactive models. We provide evidence that these can neither (...) fully account for the phenomenology of RCVH, nor for variations in the frequency of RCVH in different disorders. We propose a novel Perception and Attention Deficit (PAD) model for RCVH. A combination of impaired attentional binding and poor sensory activation of a correct proto-object, in conjunction with a relatively intact scene representation, bias perception to allow the intrusion of a hallucinatory proto-object into a scene perception. Incorporation of this image into a context-specific hallucinatory scene representation accounts for repetitive hallucinations. We suggest that these impairments are underpinned by disturbances in a lateral frontal cortex–ventral visual stream system. We show how the frequency of RCVH in different diseases is related to the coexistence of attentional and visual perceptual impairments; how attentional and perceptual processes can account for their phenomenology; and that diseases and other states with high rates of RCVH have cholinergic dysfunction in both frontal cortex and the ventral visual stream. Several tests of the model are indicated, together with a number of treatment options that it generates. Key Words: Blindness; Charles Bonnet; cholinergic; cortical release; delirium; dementia; dream intrusion; hallucination; Perception and Attention Deficit (PAD) model; schizophrenia. (shrink)

We consider the relation between past and future events from the perspective of the constructive episodic simulation hypothesis, which holds that episodic simulation of future events requires a memory system that allows the flexible recombination of details from past events into novel scenarios. We discuss recent neuroimaging and behavioral evidence that support this hypothesis in relation to the theater production metaphor.

This article examines methodological individualism in terms of the theory that invariance under intervention is the signal feature of generalizations that serve as a basis for causal explanation. This theory supports the holist contention that macro-level generalizations can explain, but it also suggests a defense of methodological individualism on the grounds that greater range of invariance under intervention entails deeper explanation. Although this individualist position is not threatened by multiple-realizability, an argument for it based on rational choice theory is called (...) into question by experimental results concerning preference reversals. Key Words: methodological individualism • mechanisms • explanation • invariance • preference reversal. (shrink)

Kripke maintains that one who stipulatively introduces the term ' one meter' as a rigid designator for the length of a certain stick s at time t is in a position to know a priori that if s exists at t then the length of s at t is one meter. Some (e.g., Soames 2003) have objected to this alleged instance of the contingent a priori on the grounds that the stipulator's knowledge would have to be based in part on (...) substantive metalinguistic knowledge. I examine Soames's argument for the a posteriority of the relevant metalinguistic knowledge, and I argue that its main premise is false. (shrink)

Many mathematicians, physicists, and philosophers have suggested that the fact that mathematics—an a priori discipline informed substantially by aesthetic considerations—can be applied to natural science is mysterious. This paper sharpens and responds to a challenge to this effect. I argue that the aesthetic considerations used to evaluate and motivate mathematics are much more closely connected with the physical world than one might presume, and (with reference to case-studies within Galois theory and probabilistic number theory) show that they are correlated with (...) generally recognized theoretical virtues, such as explanatory depth, unifying power, fruitfulness, and importance. (shrink)

Mesoudi et al. overlook an illuminating parallel between cultural and biological evolution, namely, the existence in each realm of a continuum from intelligent, mindful evolution through to oblivious, mindless evolution. In addition, they underplay the independence of cultural fitness from biological fitness. The assumption that successful cultural traits enhance genetic fitness must be sidelined, as must the assumption that such traits will at least be considered worth having. (Published Online November 9 2006).

Los criterios de identidad propuestos por la metafísica tradicional debieron ser sometidos a una profunda revisión cuando entró en escena la mecánica cuántica con sus característicos sistemas indistinguibles. En este trabajo aplicamos el modelo de espacios controversiales de Oscar Nudler para analizar la controversia sobre la identidad en el ámbito de la mecánica cuántica y proponer la introducción en el debate de una ontología cuántica de propiedades sin objetos.

The orthodoxy on the concept of ownership is given by Honoré's list of incidents. The idea this portrays is as ownership as a very flexible concept. The main purpose of this paper is to argue that the concept of property has much more integrity than the notion of a bundle of incidents may suggest. The Libertarian Challenge claims that redistributive theories of Justice, in so far as they impose involuntary taxes, are inconsistent with property rights, and are therefore unjustifiable. One (...) response to the libertarian challenge is to present alternative conceptions of ownership that are based on less than the complete list of incidents. These conceptions, we are told, avoid the inconsistency inherent in redistributive taxation by rejecting the incidents that are the source of the inconsistency, while retaining the moral appeal by leaving in place the core incidents and thus remaining faithful to what is primarily justifiable in property rights. Such an approach has been taken by several writers (notably, Waldron, Christman, and Fried). These different attempts to present a "truncated", "bifurcated", or "purist" concept of property invariably fail. Taxation must be an infringement of property. The upshot of this is that a justification of redistributive taxation requires a restriction of property or abandoning it altogether rather than redefining it. (shrink)

Focusing on the manifesto provided by Gallagher and Zahavi's The Phenomenological Mind, this paper critically examines how we should understand and asses the prospects of allying phenomenological approaches to mind with work in the cognitive sciences. It is argued that more radical and revolutionary adjustments to our standard conceptions of the mind than suggested by (at least some) the proponents of the phenomenological movement are required before such alliances will bear fruit.

There exists a family of views concerning the foundations of epistemic normativity that all travel under the heading “epistemic instrumentalism”. These views are unified by their attempt to explain epistemic normativity in terms of instrumental normativity. Very roughly, they all say that we have reason to respond to truth-related considerations when forming and maintaining doxastic attitudes since regulating our doxastic attitudes in this way helps us satisfy our aims, interests, or goals. Thus, according to epistemic instrumentalists, truth-related considerations constitute reasons (...) for belief, but they only do so because regulating our beliefs on their basis is an effective way to satisfy our ends. I will first try to clarify the question that epistemic instrumentalism is supposed to answer. I will then identify a plausible normative commitment and show that the main varieties of epistemic instrumentalism fail to vindicate it. I will conclude by arguing that this provides us with prima facie grounds for rejecting epistemic instrumentalism. (shrink)

The target article focuses exclusively on System 2 and on reasoning rationality: the ability to reach valid conclusions from available information, as in the Wason task. The decision-theoretic concept of coherence rationality requires beliefs to be consistent, even when they are assessed one at a time. Judgment heuristics belong to System 1, and help explain the incoherence of intuitive beliefs.

A number of prominent philosophers advance the following ideas: (1) Meaning is use. (2) Meaning is an intrinsically normative notion. Call (1) the use thesis, hereafter UT, and (2) the normativity thesis, hereafter NT. They come together in the view that for a linguistic expression to have meaning is for there to be certain proprieties governing its employment.1 These ideas are often associated with a third.

When reasons are given for compositionality, the arguments usually purport to establish compositionality in an almost a priori manner. I will rehearse these arguments why one could think that compositionality is a priori true, or almost a priori true, and will find all of them inconclusive. This, in itself, is no reason against compositionality, but a reason to try to establish or defend the principle on other than quasi-a priori grounds.

Many philosophers accept that a naturalistic reduction of meaning is in principle impossible, since behavioural regularities or dispositions are consistent with any number of semantic descriptions. One response is to view meaning as primitive. In this paper, I explore Brandom’s alternative, which is to specify behaviour in non-semantic but normative terms. Against Brandom, I argue that a norm specified in non-semantic terms might correspond to any number of semantic norms. Thus, his theory of meaning suffers from the very same kind (...) of problem as its naturalistic competitors. It is not sufficient, I contend, merely that some norms be introduced into one’s account but that they be specified using intensional, semantic notions on a par with that of meaning. In closing, I counter Brandom’s reasons for resisting such a position, the most significant of which is that it leaves philosophers with nothing constructive to say about meaning. (shrink)

In this paper I examine the psychological traits that can play a constitutive role in having an evil character, using a recent affect-based account by Colin McGinn as my starting point. I distinguish several such traits and defend the importance of both affect and action-based approaches. I then argue that someone who possesses these characteristics to the greatest possible extent—the purely evil individual—can actually be less depraved than one whose character is not so thoroughly penetrated by such traits. To illustrate (...) the contrast I have in mind, I use two fictional characters, each of whom exemplifies a different kind of moral extreme: Claggart, from Melville’s Billy Budd, and Wilde’s Dorian Gray. (shrink)

Virtue ethicists sometimes say that a right action is what a virtuous person would do, characteristically, in the circumstances. But some have objected recently that right action cannot be defined as what a virtuous person would do in the circumstances because there are circumstances in which a right action is possible but in which no virtuous person would be found. This objection moves from the premise that a given person ought to do an action that no virtuous person would do, (...) to the conclusion that the action is a right action. I demon‐strate that virtue ethicists distinguish “ought” from “right” and reject the assumption that “ought” implies “right.” I then show how their rejection of that assumption blocks this “right but not virtuous” objection. I conclude by showing how the thesis that “ought” does not imply “right” can clarify a further dispute in virtue ethics regarding whether “ought” implies “can.”. (shrink)

Theories of analogical reasoning have viewed relational structure as the dominant determinant of analogical mapping and inference, while assigning lesser importance to similarity between individual objects. An experiment is reported in which these two sources of constraints on analogy are placed in competition under conditions of high relational complexity. Results demonstrate equal importance for relational structure and object similarity, both in analogical mapping and in inference generation. The human data were successfully simulated using a computational analogy model (LISA) that treats (...) both relational correspondences and object similarity as soft constraints that operate within a limited-capacity working memory; but not with a model (SME) that treats relational structure as pre-eminent. (shrink)

Equality, similarity and congruence are essential elements of Kant’s theory of geometrical cognition; nevertheless, Kant’s account of them is not well understood. This paper provides historical context for treatments of these geometrical relations, presents Kant’s views on their mathematical definitions, and explains Kant’s theory of their cognition. It also places Kant’s theory within the larger context of his understanding of the quality-quantity distinction. Most importantly, it argues that the relation of equality, in conjunction with the categories of quantity, plays a (...) pivotal and wide-ranging role in Kant’s account of mathematical cognition. (shrink)

A prominent historiographic theme in the past decade has been a movement away from causal explanation of large-scale processes and outcomes and toward narrative interpretation of singular historical processes. This article argues for the continued vitality of large-scale historical inquiry and surveys the historiographic issues that arise in large-scale historical explanation. The article proceeds through an examination of several important recent examples of large-scale history: comparative history of Europe and China, the history of alternative forms of industrial organization, and the (...) history of technology. These three cases provide the basis for a conception of what may be called "conjunctural contingent meso-level" explanations: explanations that identify intermediate-level structures and processes and highlight both the structural factors that govern change and the multiple pathways that change can take. (shrink)

Interpreters disagree on the origin that Francisco Suárez assigns to political obligation and correlative political subjection. According to some, Suárez, as other social contract theorists, believes that it is the consent of the individuals that causes political obligation. Others, however, claim that for Suárez, political obligation is underived from the individuals' consent which creates the city. In support of this claim they invoke Suárez's view that political power emanates from the city by way of "natural resultancy". I argue that analysis (...) of Suárez's less studied De voto and De iuramento reveals that, for Suárez, consent causes both the city and the citizen's political obligation. Moreover, close inspection of the notion of causation by natural resultancy within Suárez's metaphysics shows that what emanates from the body politic in this fashion is not, as claimed, political subjection and political obligation, but rather the city's right to self-mastership. Because for him political obligation does originate in consent it is not incorrect to regard Suárez as a social contract theorist. (shrink)

PRESIDENT BUSH, announcing this month that he was in favor of teaching about "intelligent design" in the schools, said, "I think that part of education is to expose people to different schools of thought." A couple of weeks later, Senator Bill Frist of Tennessee, the Republican leader, made the same point. Teaching both intelligent design and evolution "doesn't force any particular theory on anyone," Mr. Frist said. "I think in a pluralistic society that is the fairest way to go about (...) education and training people for the future.". (shrink)