There is an important family of semantic notions that we apply to thoughts and to the conceptual constituents of thoughts - as when we say that the thought that the Universe is expanding is true. Thought and World presents a theory of the content of such notions. The theory is largely deflationary in spirit, in the sense that it represents a broad range of semantic notions - including the concept of truth - as being entirely free from substantive metaphysical and (...) empirical presuppositions. At the same time, however, it takes seriously and seeks to explain the intuition that there is a metaphysically or empirically 'deep' relation linking thoughts to reality. Thus, the theory represents a kind of compromise between deflationism and versions of the correspondence theory of truth. This book will appeal to students and professionals interested in the philosophy of logic and language. (shrink)

This volume presents a selection of essays by the leading philosopher Christopher S. Hill. Together, they address central philosophical issues related to four key concerns: the nature of truth; the relation between experiences and brain states; the relation between experiences and representational states; and problems concerning knowledge.

The aim of this paper is to distinguish between, and examine, three issues surrounding Humphreys's paradox and interpretation of conditional propensities. The first issue involves the controversy over the interpretation of inverse conditional propensities — conditional propensities in which the conditioned event occurs before the conditioning event. The second issue is the consistency of the dispositional nature of the propensity interpretation and the inversion theorems of the probability calculus, where an inversion theorem is any theorem of probability that makes explicit (...) (or implicit) appeal to a conditional probability and its corresponding inverse conditional probability. The third issue concerns the relationship between the notion of stochastic independence which is supported by the propensity interpretation, and various notions of causal independence. In examining each of these issues, it is argued that the dispositional character of the propensity interpretation provides a consistent and useful interpretation of the probability calculus. (shrink)

This note is concerned with Ned Block's claim that cognition differs from perception in being paradigmatically conceptual, propositional, and non-iconic. As against Block, it maintains that large stretches of cognition constitutively involve, or depend on, iconic representations.

Philosophical Issues, Volume 30, Issue 1, Page 175-191, October 2020.

A 10 year-old child requires an esophagogastroduodenoscopy (EGD). One of the child’s parents is requesting an unsedated esophagogastroduodenoscopy, citing their experiences in a different country and concerns about anesthetic medications. The child is assenting to the procedure. The patient previously had multiple sedated EGDs without complications. Concerns are raised by the anesthesia, GI, and operating room teams about the ethics and child safety of performing an unsedated EGD, given this is not the typical standard of care at the performing hospital. (...) In this paper we analyze prior literature and ethical principles, and explore whether unsedated EGD with appropriate monitoring is an ethically acceptable alternative to sedated EGD in this instance. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.1 (2001) 17-35 [Access article in PDF] Late Antiquity and the Florentine Renaissance: Historiographical Parallels Christopher S. Celenza Aulus Gellius, at the end of the second century, shows us the type of writer who was destined to prevail, the compiler. In his Noctes Atticae he compiles without method or even without any definite end in view.... After him there is only barrenness. (...) The third century is a literary Sahara.... Thoughtless admiration for mathematics keeps up or reintroduces the mentality of magic.... In the fourth century ad Iamblichus had his brain almost turned by the science of numbers. 1 --Ferdinand Lot The rapid progress of humanism after the year 1400 paralyzed native impulses. Henceforth men looked only to antiquity for the solution of every problem, and consequently allowed literature to sink into mere quotation. 2 --Jacob Burckhardt Various aspects of late antiquity in western Europe and the Florentine Renaissance bear certain similarities which, if properly examined and contextualized, can lead to a deeper understanding of both periods--of their social as well as intellectual significance, of the manner in which politics relates to culture, and [End Page 17] of the relationship between urban life in a specific sort of milieu to the mechanisms of religious and philosophical dynamism. 3 The parallels are not always exact, but various underlying patterns are present. Here the main line of argument will be that a number of aspects of late ancient thought and of Renaissance thought (especially Renaissance Latin literature of all genres) went ignored by eighteenth- and nineteenth-century scholars, thanks to certain underlying assumptions concerning what was appropriate to investigate. These assumptions were themselves related to the combination of two major factors: romantic essentializing ideas about the nature of language, inherited from the Enlightenment, and the development in the nineteenth century of nationalist, evolutionary historiographies. The results of these developments persisted into the twentieth century and can be seen to an extent even today. Nationalist Historiographies and the Problem of Language "Gentlemen, nations are thoughts of God." So Leopold von Ranke (1795-1886) used to begin his history courses in Berlin, as Jacob Burckhardt (1818-97) later remembered. 4 While Ranke himself was concerned primarily with documentary history and the evolution of the modern state, he was also part of a larger trend in the German speaking world which sought to identify, in the study of the past, the spirit, or Geist, of a given era or people, a project which had been theorized by Hegel. Ranke and others, like Johann Gustav Droysen and August Böckh, taking their point of departure from Barthold Niebuhr and, more immediately, from Wilhelm von Humboldt, saw themselves as self-consciously transcending Hegel, basing their ideas on documentary sources as opposed to a priori theorizing. 5 But certain assumptions were similar, none more so than presuppositions relating to the Volksgeist. It is not that Ranke was relentlessly teleological; [End Page 18] history was made in the process of the unfolding of events. His primary mission was the documenting and understanding of modernity, a task which, despite their later divergences in practice, Burckhardt shared. 6 The goal was, following Niebuhr's approach in classical studies, to present history in an appealing way and in a manner useful to modernity. 7 This was bound up with a larger set of movements, encompassing the search for national identity and a tendency toward locating essential characteristics of a "people." 8 One of these characteristics was language, and a central preoccupation of scholars became the manner in which culture expressed itself through language, even as philology was becoming "the first historical discipline, the model for all other historical sciences" and the general view of scholarly fields as separate, specialized entities was growing. 9In their concern with language as a vehicle for cultural transmission and as a defining characteristic of a people, nineteenth-century scholars were the heirs of the Enlightenment. Ideas of a plurality of cultures had flourished; as it was put in the Encyclopédie, language expressed the "genius of a people." If... (shrink)

This article contends that Socratic wisdom (sophia) in Plato's Apology should be understood in relation to moderation (sophrosune), not knowledge (episteme). This stance is exemplified in an interpretation of Socrates' disavowal of knowledge. The god calls Socrates wise. Socrates holds both that he is wise in nothing great or small and that the god does not lie. These apparently inconsistent claims are resolved in an interpretation of elenchus. This interpretion says that Socrates is wise insofar as he does not believe (...) himself to know what he does not know. Whether one knows is demonstrated through elenchus, which moderates between knowledge claims. Thus, elenchus is productive of a kind of wisdom even if it does not produce knowledge. This claim, if true, forms a suitable basis for Socrates' defense of himself. That it does so serves as further evidence for the interpretation of sophia as sophrosune. (shrink)

Lapo da Castiglionchio the Younger was a Florentine Renaissance humanist who died in 1438 at the age of thirty-three. He took part in one of the most interesting phases of Italian Renaissance humanism and achieved in his short lifetime a modest reputation as a first-rate Greek to Latin translator. Less well known is the fact that he wrote a fair amount of prose works. One of the most interesting of these is a treatise which he composed in the year of (...) his death, entitled De curie commodis, or, On the Benefits of the Curia, a portrait of the papal Curia which is written elegantly, learnedly, earnestly, and angrily. ;The goal of this study is to discuss this dialogue in its intellectual and social contexts; there are three chapters. The first is a general introduction to Lapo's life and work, to the dialogue itself, and to the historiography on the De curie commodis. The second chapter discusses the manner in which Lapo employs the virtues in a Stoicizing fashion as persuasive tools in the environment of Italian humanism. It is argued that his particular treatment of the virtues can serve as a key for interpreting the dialogue as a whole. The third chapter touches both on social historical issues in the De curie commodis and on Lapo's defense or curial wealth. ;There has been no adequate edition of the Latin text, based on a wide enough variety of extant manuscripts, nor has the De curie commodis ever been translated into English . Therefore, a thorough critical edition of the Latin text along with an annotated English translation follows the discussion. ;The treatise has been notoriously difficult to interpret and seems often to prevaricate. The interpretive conclusion of this study is that Lapo wrote as a well-informed but liminal figure in the socio-cultural environment of the papal Curia--as an outsider who desired to become a full-fledged insider. The De curie commodis is not the parting shot of a fed-up hanger-on; it is instead Lapo's last-ditch, highly critical but nonetheless sincere attempt to find a patron who would allow him to join a cultural ambient at which he marvelled but from which he felt himself unjustly excluded. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Scars of the Spirit: The Struggle Against InauthenticityChristopher S. SchreinerScars of the Spirit: The Struggle Against Inauthenticity, by Geoffrey Hartman; xii & 260 pp. New York: Palgrave Macmillan, 2002. $17.95 paper.Geoffrey Hartman is now an emeritus faculty member at Yale. All but the youngest readers of this journal will recognize him as a member of the now defunct Yale School of Criticism, which in its glory days included (...) Harold Bloom, Hillis Miller, Paul de Man, and Jacques Derrida. Among these accomplished individuals, Hartman distinguished himself as the one most engaged with discussing the role of style in theoretically propelled criticism, and this remains his lasting contribution. The question he kept asking was the following: what demands do the books we read and the theories we use make on our own critical practice, and in particular, on our style? Works such as Criticism in the Wilderness (1980) and Saving the Text (1981) were concerned with promoting a philosophical criticism that is as creative as the literature it seeks to criticize, in opposition to the Arnoldian standard of a disinterested criticism that respects and preserves the canonical hauteur of literary classics and doesn't seek to imitate them. Yet over the decades Hartman's own prose, except when it lapsed into copying Derrida's, seemed more that of the Doctor and less the Explorer, to borrow the terms Lionel Trilling used to describe Matthew Arnold's criticism. This is an irony we are grateful for.Hartman's most recent book, Scars of the Spirit, takes up the problem of authenticity in the context of postmodern culture, seeking to reestablish its legitimacy as a serious topic and unmask what merely poses as authentic in the global marketplace. Today his agenda ignominiously crosses paths with the likes of Jane Fonda, whose autobiography is replete with New Age claims to recover "the authentic me." One of the issues never resolved by Hartman's book and which taunts his project behind its back is whether his Continental erudition makes his project any more authentic than Fonda's celebrity psychobabble. Authenticity was the Heideggerian concept that Adorno ruthlessly and ironically attacked in his The Jargon of Authenticity, and it has an old-fashioned existential ring to it to this day. For those readers who haven't read Being and Time lately, authenticity (Jemeinigkeit) was the resolute impetus of making time one's own, taking it back from the instrumental public world that had appropriated it so that one can live a sincerely mortal life and die one's own death, as it were properly. Professors valiantly conjured an ethic out of this retrieval of selfhood, of one's personal property of time and destiny in the Lost and Found of culture, not fully cognizant of its Nietzschean roots. The absence of altruism in this existential ethic inspired Emmanel Levinas's patient attempt to persuade us to demote our egoism in an insatiable responsibility to and for others, for whom we can never do enough.There is surely irony in the fact that the anachrony of authenticity as a concept was accelerated by the deconstructive theory that Hartman helped [End Page 501] promulgate. Hence his new book reads a bit like someone having to gingerly retrace his steps in a field of landmines planted by the Yale School of Criticism. The question of propriety, what is right and proper, what is one's own, stamped with one's unique or authentic properties, was deconstructed by Derrida, and Hartman reverently recorded the results in the incongruously titled Saving the Text, an analysis of Derrida's attempt to promote textual intercourse between Hegel and Jean Genet by setting them in parallel columns on one page. In a nutshell, the original source of an event or text, its material advent, is untraceable due to its derivativeness, the forces of semiosis (or textuality) at play in and between texts. In parallel to this discovery, Jean Baudrillard spoke of the simulacrum as a media-generated version behind which the original "thing itself" was forever irrecoverable. The very idea of authenticity came to sound illusory, denoting a mirage sought in a hopeless regressive inquiry or Ruckfrage which Husserl (with... (shrink)

This chapter focuses on three parts of Goldman's work, beginning with his model of the processes that underlie ascriptions of mental states to others. It maintains that Goldman errs in ignoring the role that knowledge of testimony plays in those processes. The second topic will be the theory of introspection that Goldman developed in the early 1990s. The reader may be surprised to find that most of the author remarks are concerned with this topic, given that Goldman's views about introspection (...) have changed dramatically in recent years. It is the author impression, however, that that his earlier theory has been hugely influential, and that it continues to shape research on cognitive phenomenology and self‐knowledge. The third topic will be Goldman's more recent theory of introspection ‐ the theory that he develops in Simulating Minds. The chapter sketches alternatives to the main components of Goldman's theory, together with some of the motivation for accepting them. (shrink)

Jaegwon Kim relied principally on armchair methods in approaching problems in philosophy of mind. This paper is concerned with the nature of such methods and their prospects of success. Identifying the main armchair methods as introspection, modal reasoning involving conceivability tests, and conceptual analysis, the paper argues that insofar as the first two members of this trio aim to reveal the constitutive metaphysical natures of mental states, they are unable to reach their objective. In contrast, it defends conceptual analysis, arguing (...) that Quine’s attempt to discredit it fails. More specifically, it maintains that a certain form of conceptual role semantics is immune to Quine’s strictures against meaning, and that this conception of meaning allows room for armchair discoveries about the meanings of our words (though it has no tendency to provide access to deep facts about the constitutive metaphysical natures of extralinguistic entities). (shrink)

Department of Philosophy Brown University Providence, RI 02912.

This article is an exercise in the transposition of certain approaches in analytic philosophy to issues concerning business value and identity in business. We examine the notion of business value and several accounts of value that have been offered in the literature. Luciano Floridi’s formal logical account of a business is introduced and applied as a first step towards a logical framework of business value. Peter Peverelli has claimed that Chinese business identity is accounted for in terms of competitors, administration (...) levels, hierarchical structures, and those government agencies with jurisdiction over enterprises (viz. regulators). It is argued that this quadripartite method of identification cannot be fully generalized to all businesses in any geographical location since distinct businesses can exist which have the same competitors, administration levels, hierarchical structures, and governed by the same government agencies. In such a case the distinguishing features of the businesses are the job descriptions or duties of the employees. Hence job descriptions or duties play an important role in the identification of businesses. It turns out that the identification of business according to the job descriptions of employees has less in common with Peverelli's approach and more in common with Bang, Cleemann, and Drucker's notion of business value understood in terms of the technical and the social "as processes and as outputs of production”. (shrink)

This dazzlingly original and ambitious book challenges the epistemological and metaphysical preconceptions of contemporary philosophers on many fronts, and prop.

Philosophy and Phenomenological Research, Volume 104, Issue 1, Page 236-242, January 2022.

This is a book about sensory states and their apparent characteristics. It confronts a whole series of metaphysical and epistemological questions and presents an argument for type materialism: the view that sensory states are identical with the neural states with which they are correlated. According to type materialism, sensations are only possessed by human beings and members of related biological species; silicon-based androids cannot have sensations. The author rebuts several other rival theories, and explores a number of important issues: the (...) forms and limits of introspective awareness of sensations, the semantic properties of sensory concepts, knowledge of other minds, and unity of consciousness. The book is a significant contribution to the philosophy of mind, and has much to say to psychologists and cognitive scientists. (shrink)

Visual experience is shaped by a number of factors that are independent of the external objects that we perceive—factors like lighting, angle of view, and the sensitivities of photoreceptors in the retina. This paper seeks to catalog, analyze, and explain the fluctuations in visual phenomenology that are due to such factors.

Schellenberg's book The unity of perception is full of innovative ideas and challenges to preconceptions. This discussion endorses several of Schellenberg's main contentions, but it also challenges her handling of several key topics, such as hallucinations and perceptual awareness of particulars, and it expresses doubts about the informativeness of her main analytic tool, the notion of a perceptual capacity.

There are two main accounts of what it is for external objects to be presented in visual experience. According to particularism, particular objects are built into the representational contents of experiences. Existentialism is a quite different view. According to existentialism, the representational contents of perceptual experiences are general rather than particular, in the sense that the contents can be fully captured by existentially quantified statements. The present paper is a defense of existentialism. It argues that existentialism is much better equipped (...) than particularism to explain the contents of hallucinations, and it defends existentialism against three objections. (shrink)

This paper reviews the experience of an integrated approach to CSR in the U.S. electric utility sector. The authors report on the results of Southern Company’s historical definition of CSR as a dynamic model, balancing stakeholder needs through shifting pressures to assure long-term shareholder value, superior customer, price performance, and sustainable economic development. Using financial and utility sector measures, the paper assesses the company’s “balancing” approach to addressing CSR, which weights corporate, environmental, community, and economic factors in driving successful and (...) sustained financial, social, and environmental performance. The paper concludes by suggesting that CSR success in this sector requires, first, that the global warming issue be governed by the same balancing considerations to which all stakeholders and their legitimate interests are subject, and second, an energy policy that embraces both atechnology policy and appropriate regulatory incentives. (shrink)

In the first chapter of his Knowledge and Lotteries, John Hawthorne argues that thinkers do not ordinarily know lottery propositions. His arguments depend on claims about the intimate connections between knowledge and assertion, epistemic possibility, practical reasoning, and theoretical reasoning. In this paper, we cast doubt on the proposed connections. We also put forward an alternative picture of belief and reasoning. In particular, we argue that assertion is governed by a Gricean constraint that makes no reference to knowledge, and that (...) practical reasoning has more to do with rational degrees of belief than with states of knowledge. (shrink)

This book publishes and discusses a hitherto unedited text from one of Renaissance Florence's most tumultuous periods, the Savonarolan era of the end of the ...

The early Nishida has conventionally been seen as an apolitical thinker, concerned primarily with religious philosophy. In itself this constitutes a political reading of Nishida's work, since it represents an attempt to distance (and thus "save") his wider philosophy from his dubious political practice during the 1930s and 1940s. However, a fresh reading of Nishida's debut, "Zen no kenkyū" (An inquiry into the good), reveals a distinctive political agenda and a sophisticated philosophy of political ethics. Counterintuitively, this essay suggests that (...) Nishida's politics, at least in his "early period," provides a sound philosophical basis for a critique of imperialism and ultranationalism. (shrink)

Drawing on Ezekiel Emanuel’s controversial piece ‘Why I hope to die at 75,’ I distinguish two types of concern in ethical debates about extending the human lifespan. The first focusses on the value of living longer from prudential and social perspectives. The second type of concern, which has received less attention, focusses on the value of aiming for longer life. This distinction, which is overlooked in the ethical literature on life extension, is significant because there are features of human psychology (...) and the structure of a life that should give pause when considering how long one should aim to live, but which do not neatly coincide with considerations about how valuable additional life is likely to be. I argue that, while Emanuel’s case for hoping to die at 75 is unconvincing, he nonetheless provides weak pro tanto considerations in favour of taking a moderate life span as a prudential aim around which to base at least some significant life plans. (shrink)

One of the strongest objections to the development and use of substantially life-extending interventions is that they would exacerbate existing unjust disparities of healthy lifespans between rich and poor members of society. In both popular opinion and ethical theory, this consequence is sometimes thought to justify a ban on life-prolonging technologies. However, the practical and ethical drawbacks of banning receive little attention, and the viability of alternative policies is seldom considered. Moreover, where ethicists do propose alternatives, there is scant effort (...) to consider their merits in light of developing world priorities. In response to these shortcomings, I distinguish four policy options and, on the basis of a plausible intuition about fairness, evaluate their implications for a fair distribution of healthy lifespans. I claim that even in developing nations it would be fairest to favor policies that promote equal access to at least one promising category of substantially life-extending intervention: calorie restriction mimetics. (shrink)