It is widely held, to the point of being the received interpretation, that Frank Ramsey was the first to defend the so-called Redundancy Theory of Truth in his landmark article ‘Facts and Propositions’ (hereafter ‘FP’) of 1927.1 For instance, A.J. Ayer2 cited this article in the context of arguing that saying that p is true is simply a way of asserting p and that truth is not a real quality or relation. Other holders of the received interpretation, such as George (...) Pitcher,3 J.L. Mackie, 4 Susan Haack,5 A.C. Grayling,6 Nils-Eric Sahlin,7 Richard Kirkham,8 Donald Davidson9 and Michael Lynch10 credit Ramsey with having originated what they call ‘the Redundancy Theory.’ Even an authoritative source such as The Encyclopedia of Philosophy11 attributes this theory to him. What is more, Grover et al.,12 in defending their Prosentential Theory of Truth, claim that their theory is an improvement and development of the Redundancy Theory, which they too attribute to Ramsey.13.. (shrink)

We are prone to gross error, even in favorable circumstances of extended reflection, about our own ongoing conscious experience, our current phenomenology. Even in this apparently privileged domain, our self-knowledge is faulty and untrustworthy. We are not simply fallible at the margins but broadly inept. Examples highlighted in this essay include: emotional experience (for example, is it entirely bodily; does joy have a common, distinctive phenomenological core?), peripheral vision (how broad and stable is the region of visual clarity?), and the (...) phenomenology of thought (does it have a distinctive phenomenology, beyond just imagery and feelings?). Cartesian skeptical scenarios undermine knowledge of ongoing conscious experience as well as knowledge of the outside world. Infallible judgments about ongoing mental states are simply banal cases of self-fulfillment. Philosophical foundationalism supposing that we infer an external world from secure knowledge of our own consciousness is almost exactly backward. (shrink)

I develop an account of counterfactual conditionals using “causal models”, and argue that this account is preferable to the currently standard account in terms of “similarity of possible worlds” due to David Lewis and Robert Stalnaker. I diagnose the attraction of counterfactual theories of causation, and argue that it is illusory.

Violations of the Bell inequalities in EPR-Bohm type experiments have set the literature on the metaphysics of microscopic systems to flirting with some sort of metaphysical holism regarding spatially separated, entangled systems. The rationale for this behavior comes in two parts. The first part relies on the proof, due to Jon Jarrett [2] that the experimentally observed violations of the Bell inequalities entail violations of the conjunction of two probabilistic constraints. Jarrett called these two constraints locality and completeness. We prefer (...) the terminology of locality and factorizability.[3] The first part of the rationale for metaphysical holism urges that only Jarrett’s locality allows for “peaceful coexistence” between any model of EPR-Bohm type experiments and special relativity. Factorizability, it is suggested, must be jettisoned. (shrink)

One potentially ethically relevant feature of an utterance is that utterance's influence on the likelihoods that our future discourses wind up with one Stalnakerian ‘common ground’ or body of shared information rather than another. Such likelihoods matter ethically, so the ways our utterances influence them can matter ethically, despite the fact that such influences are often unintended, and often hard to see. By offering a relatively neutral descriptive framework that can enhance our collective sensitivity to and discussion of ethically, socially, (...) and politically important features of language use, this paper contributes to the ethics of language use. It discusses ways in which utterances can influence the likelihoods of future common grounds by deploying one system of categorization rather than another, and argues that language’s effects on the evolution of discourse can affect the paths to and probabilities of different sorts of consensus. (shrink)

In this essay, I use encounters with the white-tailed deer of Fire Island to explore the “call of the wild”—the attraction to value that exists in a natural world outside of human control. Value exists in nature to the extent that it avoids modification by human technology. Technology “fixes” the natural world by improving it for human use or by restoring degraded ecosystems. Technology creates a “new world,” an artifactual reality that is far removed from the “wildness” of nature. The (...) technological “fix” of nature thus raises a moral issue: how is an artifact morally different from a natural and wild entity? Artifacts are human instruments; their value lies in their ability to meet human needs. Natural entities have no intrinsic functions; they were not created for any instrumental purpose. To attempt to manage natural entities is to deny their inherent autonomy: a form of domination. The moral claim of the wilderness is thus a claim against human technological domination. We have an obligation to struggle against this domination by preserving as much of the natural world as possible. (shrink)

The essay begins with a detailed consideration of the introduction of incommensurability by Feyerabend in 1962 which exposes several historically inaccurate claims about incommensurability. Section 2 is a coneise argument against causal theories of reference as used as arguments against incommensurability. We object to this strategy because it begs the question by presupposing realism. Section 3 introduces and discusses a hypothesis that w'e call meta-incommensurability which provides the reason for the wide-spread accusation of question-begging and use of circular argumentation among (...) the proponents of both realist and non-realist interpretations of science. (shrink)

The theory and practice of history and its relevance to the modern world, by Britains greatest radical historian.

In this paper I develop a theory of contrastive why questions that establishes under what conditions it is sensible to ask "why p rather than q?". p and q must be outcomes of a single type of causal process.

Two articles on the reduction of chemistry are examined. The first, by McLaughlin (1992), claims that chemistry is reduced to physics and that there is no evidence for emergence or for downward causation between the chemical and the physical level. In a more recent article, Le Poidevin (2005) maintains that his combinatorial approach provides grounding for the ontological reduction of chemistry, which also circumvents some limitations in the physicalist program. †To contact the author, please write to: Department of Chemistry and (...) Biochemistry, UCLA, 607 Charles E. Young Drive East, Box 951569, Los Angeles, CA 90095-1569; e-mail: [email protected]. (shrink)

Differing views on reduction are briefly reviewed and a suggestion is made for a working definition of 'approximate reduction'. Ab initio studies in quantum chemistry are then considered, including the issues of convergence and error bounds. This includes an examination of the classic studies on CH2 and the recent work on the Si2C molecule. I conclude that chemistry has not even been approximately reduced.

Plato's Republic centers on a simple question: is it always better to be just than unjust? The puzzles in Book One prepare for this question, and Glaucon and Adeimantus make it explicit at the beginning of Book Two. To answer the question, Socrates takes a long way around, sketching an account of a good city on the grounds that a good city would be just and that defining justice as a virtue of a city would help to define justice as (...) a virtue of a human being. Socrates is finally close to answering the question after he characterizes justice as a personal virtue at the end of Book Four, but he is interrupted and challenged to defend some of the more controversial features of the good city he has sketched. In Books Five through Seven, he addresses this challenge, arguing (in effect) that the just city and the just human being as he has sketched them are in fact good and are in principle possible. After this long digression, Socrates in Books Eight and Nine finally delivers three "proofs" that it is always better to be just than unjust. Then, because Socrates wants not only to show that it is always better to be just but also to convince Glaucon and Adeimantus of this point, and because Socrates' proofs are opposed by the teachings of poets, he bolsters his case in Book Ten by indicting the poets' claims to represent the truth and by offering a new myth that is consonant with his proofs. (shrink)

In this article I report findings from interviews with 26 openly gay male athletes who came out between 2008 and 2010. I compare their experiences to those of 26 gay male athletes who came out between 2000 and 2002. The athletes in the 2010 cohort have had better experiences after coming out than those in the earlier cohort, experiencing less heterosexism and maintaining better support among their teammates. I place these results in the context of inclusive masculinity theory, suggesting that (...) local cultures of decreased homophobia created more positive experiences for the 2010 group. (shrink)

Predictivism asserts that novel confirmations carry special probative weight. Epistemic pluralism asserts that the judgments of agents (about, e.g., the probabilities of theories) carry epistemic import. In this paper, I propose a new theory of predictivism that is tailored to pluralistic evaluators of theories. I replace the orthodox notion of use-novelty with a notion of endorsement-novelty, and argue that the intuition that predictivism is true has two roots. I provide a detailed Bayesian rendering of this theory and argue that pluralistic (...) theory evaluation pervades scientific practice. I compare my account of predictivism with those of Maher and Worrall. Introduction Why construction is a red herring for pluralist evaluators The unvirtuous accommodator Virtuous endorsers and the two roots of predictivism The two roots in Bayesian terms: the priors and background beliefs of endorsers Who are the pluralist evaluators? Two contemporary theories of predictivism 7.1 Maher: Reliable methods of theory construction 7.2 Worrall: The confirmation of core ideas Conclusion. (shrink)

Holistic accounts of the natural environment in environmental ethics fail to stress the distinction between the concepts of comnlunity and organism. Aldo Leopold’s “Land Ethic” adds to this confusion, for it can be interpreted as promoting either a community or an organic model of nature. The difference between the two concepts lies in the degree of autonomy possessed by constituent entities within the holistic system. Members within a community are autonomous, while the parts of an organism are not. Different moral (...) conclusions and environmental policies may result from this theoretical distinction. Treating natural entities as parts of an organism downgrades their intrinsic value as individual natural beings, since the only relevant moral criterion in an organic environmental ethic is the instrumental value that each natural entity has for the system. This ethic allows instances of the “substitution problem”-the replacement of one entity in an ecosystem by another provided that the overall functioning of the system is notharmed. However, since substitution violates environmentalist principles, for example, calling for respect for the integrity of the entities in a natural system, an organic environmental ethic must be rejected. A community model focuses on both the functional value and the autonomous intrinsie value of natural entities in a system. A community environmental ethic thus avoids the substitution problem. (shrink)

This article first summarizes research regarding the relationship between sports that intentionally structure multiple types of brain trauma into their practice, such as rugby and boxing, and the range of negative health outcomes that flow from participation in such sports. The resultant brain injuries are described as ‘now’ and ‘later’ diseases, being those that affect the child immediately and then across their lifetime. After highlighting how these sports can permanently injure children, it examines this harm in relation to existing British (...) laws and policies concerning child abuse. The conclusion drawn is that neither children nor adults on their behalf are legally able to give informed consent for participation, and that impact sport organisations effectively groom children into sustaining and accepting brain trauma. Adults providing brain-traumatizing versions of these sports are thus described as being complicit in a form of child abuse that we term brain abuse. The contradictions in existing sports policy are highlighted, where policy describes that children are to be protected from harm, and yet the very practice of such sports creates harm by design. Implications of the argument are that children should be prohibited from partaking in impact sports. (shrink)

In this paper I investigate two denials in Milton Friedman's Nobel Lecture (1976). The first is [i] the denial that 'Economics and its fellow social sciences' ought to be 'regarded more nearly as branches of philosophy.' The second is [ii] the denial that economics is 'enmeshed with values at the outset because they deal with human behaviour' (267). I show that Friedman's appeal to his methodology in the Nobel lecture fails on conceptual grounds internal to Friedman's methodology. Moreover, I show (...) that the failure is related to a broader systematic problem: when properly understood, Friedman's methodology shows that positive economics is (in a non-trivial sense) enmeshed in values. In order to account for Friedman's overreaching, I turn to the charged social context regarding Friedman's purported involvement with the Chicago Boys, who were then serving Chilean Dictator Pinochet. I conclude by explaining why I re-open the old chestnut of values in positive science. The episode allows me to raise a question of fundamental import about the relationship between expertise and society. (shrink)

The article discusses Lynne Rudder Baker's view in Persons and Bodies and how it relates to animalism.

In “The Concept of the Irreplaceable,” John N. Martin claims that utilitarian arguments can explain the environmentalist position concerning the preservation of natural objects as long as human attitudes toward preservation are considered along with the direct benefits of environmental preservation. But this type of utilitarian justification is biased in favor of the satisfaction of human preferences. No ethical theory which calculates goodness in terms of the amount of human satisfaction can present an adequate justification of environmental preservation. Since human (...) interests must be considered primary, natural objects will only be preserved when their preservation is in accord with human preferences. (shrink)

Ernesto Neto's installation at the Panthéon in Paris, Leviathan Toth (2006), brings us into a semiotics of intensities that does not belong to the ‘aesthetic regime’ as described by Jacques Rancière but rather to a Diagrammatic Agency of Contemporary Art. In this case study, the latter is constructed after Deleuze and Guattari – from a politics of the Body without Organs critically and clinically identified to a Body without Image.

The Material Culture of the Northern Sea Peoples in Israel. By Ephraim Stern. Harvard Semitic Museum Publications, Studies in the Archaeology and History of the Levant, vol. 5. Winona Lake, Ind.: Eisenbrauns, 2013. Pp. ix + 74, illus. $29.50.

The prosaic content of these sayings is that events change from future to present and from present to past. Your next birthday is in the future, but with the passage of time it draws nearer and nearer until it is present. 24 hours later it will be in the past, and then lapse forever deeper into history. And things get older: even if they don’t wear out or lose their hair or change in any other way, their chronological age is (...) always increasing. These changes are universal and inescapable: no event could ever fail to be first future, then present, then past, and no persisting thing can avoid growing older. We call this process time’s passage. (shrink)

Western philosophy’s relationship with prisons stretches from Plato’s own incarceration to the modern era of mass incarceration. Philosophy Imprisoned: The Love of Wisdom in the Age of Mass Incarceration draws together a broad range of philosophical thinkers, from both inside and outside prison walls, in the United States and beyond, who draw on a variety of critical perspectives (including phenomenology, deconstruction, and feminist theory) and historical and contemporary figures in philosophy (including Kant, Hegel, Foucault, and Angela Davis) to think about (...) prisons in this new historical era. All of these contributors have experiences within prison walls: some are or have been incarcerated, some have taught or are teaching in prisons, and all have been students of both philosophy and the carceral system. The powerful testimonials and theoretical arguments are appropriate reading not only for philosophers and prison theorists generally, but also for prison reformers and abolitionists. (shrink)

[1] The Western World.--[2] The Eastern World.

Showing remarkable insight into the relationship between language and thought, Alan Turing in 1950 proposed the Imitation Game as a proxy for the question “Can machines think?” and its meaning and practicality have been debated hotly ever since. The Imitation Game has come under criticism within the Computer Science and Artificial Intelligence communities with leading scientists proposing alternatives, revisions, or even that the Game be abandoned entirely. Yet Turing’s imagined conversational fragments between human and machine are rich with complex instances (...) of inference of implied information, reasoning from generalizations, and meta-reasoning, challenges AI practitioners have wrestled with since at least 1980 and continue to study. We argue that the very fact the Imitation Game is so difficult may be the very reason it shouldn’t be changed or abandoned. The semi-decidability of the game at this point hints at the possibility of a hard limit to the powers of technology. (shrink)

Recent defenders of the Christian doctrine of eternal damnation have appealed to what I call the “No Guarantee Doctrine” (NG)—the doctrine that not evenGod can ensure both (a) that every person who is saved freely chooses to be saved and (b) that all are saved. Thomas Talbott challenges NG on the groundsthat anyone who is truly free will have no motive to reject God and will infallibly choose salvation. In response to critics of Talbott, I argue that in order toavoid (...) Talbott ’s critique of NG, its defenders must adopt a view of human freedom in which there is a random element in choice. And if free choice involvessuch an element, then it is within God’s power to achieve a mathematical guarantee of freely chosen salvation for all. Thus, NG must be rejected. (shrink)

E. J. Lowe and others argue that there can be 'uncountable' things admitting of no numerical description. This implies that there can be something without there being at least one such thing, and that things can be identical without being one or nonidentical without being two. The clearest putative example of uncountable things is portions of homogeneous stuff or 'gunk'. The paper argues that there is a number of portions of gunk if there is any gunk at all, and that (...) the possibility of uncountable things is inadequately supported. (shrink)

Totalitarianism Totalitarianism is best understood as any system of political ideas that is both thoroughly dictatorial and utopian. It is an ideal type of governing notion, and as such, it cannot be realised perfectly. Faced with the brutal reality of paradigmatic cases like Stalin’s USSR and Nazi Germany, philosophers, political theorists and social scientists have … Continue reading Totalitarianism →.

This essay examines the connection between the concept of autonomy and the concept of an ideal, moral self in Kant’s practical philosophy. Its central thesis is that self-legislation does not rest on the capacity to exempt oneself from nature’s causal network. Instead, it rests on the practical capacity for identification with what Kant calls an individual’s “moral personality.” A person’s ability to identify with this morally ideal version of himself gives shape to his will, enabling him to decide how to (...) act on the basis of reasons that do not stem from desires or inclinations. It thus makes possible a form of volition that is autonomous rather than heteronomous. (shrink)