In this paper, I argue for a conditional parity thesis: if we are agents with respect to our intentions, we are agents with respect to our beliefs. In the final section, I motivate a categorical version of the parity thesis: we are agents with respect to belief and intention. My aim in this paper is to show that there is no unique challenge facing epistemic agency that is not also facing agency with respect to intention. My thesis is ambitious on (...) two fronts. First, the parity thesis is a substantive thesis about the nature of belief and intention. I argue that there is a structural parity of belief and intention; the status of whether they are agential stands and falls together. Second, the parity thesis illuminates the nature of agency. It constrains what counts as a satisfactory account of agency: either we must accept agency of both belief and intention, or we must reject both. In the final section, I argue that we have prima facie reason to accept agency of belief and intention. Finally, I diagnose why there has been such resistance to epistemic agency. Epistemic agency is problematic, but its problems are problems with agency, not problems with epistemic agency. (shrink)

In the original article published, the supplementary material is uploaded by mistake which has no association with the content of the article.

In the target article, Kirby (2014) explores conditions under which gestational surrogacy in developing countries (in this case India) may (or may not) be considered as exploitative. The author pro...

Moral grandstanding is the use of moral talk for self-promotion. Recent philosophical work assumes that people can often accurately identify instances of grandstanding. In contrast, we argue that people are generally unable to reliably recognize instances of grandstanding and that we are typically unjustified in judging that others are grandstanding as a result. From there we argue that, under most circumstances, to judge others as grandstanders is to fail to act with proper intellectual humility. We then examine the significance of (...) these conclusions for moral discourse. More specifically, we propose that moral discourse should focus on others’ stated reasons and whether their actions manifest respect. (shrink)

We would like to thank Dolega and Dewhurst for a thought-provoking and informed deconstruction of our article, which we take as applause from valued members of our audience. In brief, we fully concur with the theatre-free formulation offered by Dolega and Dewhurst and take the opportunity to explain why we used the Cartesian theatre metaphor. We do this by drawing an analogy between consciousness and evolution. This analogy is used to emphasize the circular causality inherent in the free energy principle. (...) We conclude with a comment on the special forms of active inference that may be associated with selfawareness and how they may be especially informed by dream states. (shrink)

The paper focuses on Nāgārjuna, the founder of the middle way school of Mahāyāna Buddhism. It argues that while Nāgārjuna’s rejection of the notion of ontological independence is justified and corr...

It has gradually become accepted among historians of ancient culture that the Greeks and Romans always, or nearly always, read aloud. They did not read to themselves, silently, save in rare and special cases. Either they were not able to read silently, or they felt no need to do so, or they did not enjoy doing it even when they were alone.

In this paper, I try to demonstrate a problem with two medieval European views of existence: The property view and the essence view. Adopting a style of reasoning employed by the Indian Madhyamaka philosopher Nāgārjuna, I argue that both the property view and the essence view understand the relation between an object and its existence in terms of difference: The former understands the difference as the difference between an object and its property of existence, and the latter, as the difference (...) between an object’s essence and existence. Neither understanding is without problems, and both lack explanatory power. We must reject both the views. (shrink)