This paper offers an overview of the philosophical work on epistemic injustices as it relates to psychiatry. After describing the development of epistemic injustice studies, we survey the existing literature on its application to psychiatry. We describe how the concept of epistemic injustice has been taken up into a range of debates in philosophy of psychiatry, including the nature of psychiatric conditions, psychiatric practices and research, and ameliorative projects. The final section of the paper indicates future directions for philosophical research (...) of epistemic injustices and psychiatry, concerning neurocognitive disorders, identity prejudices in psychiatric illness, concepts of epistemic privilege in psychiatry, and the prospects for combining phenomenological psychopathology and epistemic justice. We argue that much remains to be done in the conceptualization of these epistemic injustices and suggest that this future work should be multidisciplinary in character and sensitive to the phenomenology of psychiatric conditions. (shrink)

We survey several ways in which the structures and norms of medicine and healthcare can generate epistemic injustice.

This paper challenges the linguistic arguments Jason Stanley and Timothy Williamson gave in support of their thesis that knowing how is a species of knowing that.

Many people report that reading first-person narratives of the experience of illness can be morally instructive or educative. But although they are ubiquitous and typically sincere, the precise nature of such educative experiences is puzzling—for those narratives typically lack the features that modern philosophers regard as constitutive of moral reason. I argue that such puzzlement should disappear, and the morally educative power of illness narratives explained, if one distinguishes two different styles of moral reason: an inferentialist style that generates the (...) puzzlement and an alternative exemplarist style that offers a compelling explanation of the morally educative power of pathographic literature. (shrink)

Plato of Athens, who laid the foundations of the Western philosophical tradition and in range and depth ranks among its greatest practitioners, was born to a prosperous and politically active family circa 427 BC. In early life an admirer of Socrates, Plato later founded the first institution of higher learning in the West, the Academy, among whose many notable alumni was Aristotle. Traditionally ascribed to Plato are thirty-five dialogues developing Socrates' dialectic method and composed with great stylistic virtuosity, together with (...) the Apology and thirteen letters. The four works in this volume recount the circumstances of Socrates' trial and execution in 399 BC. In Euthyphro, set in the weeks before the trial, Socrates and Euthyphro attempt to define holiness. In Apology, Socrates answers his accusers at trial and unapologetically defends his philosophical career. In Crito, a discussion of justice and injustice explains Socrates' refusal of Crito's offer to finance his escape from prison. And in Phaedo, Socrates discusses the concept of an afterlife and offers arguments for the immortality of the soul. This edition, which replaces the original Loeb edition by Harold North Fowler, offers text, translation, and annotation that are fully current with modern scholarship." -- Publisher's description. (shrink)

The theory of rationality has traditionally been concerned with the investigation of the norms of rational thought and behaviour, and with the reasoning pro‐cedures that satisfy them. As a consequence, the investigation of irrationality has largely been restricted to the behaviour or thought that violates these norms. There are, how‐ever, other forms of irrationality. Here we propose that the delusions that occur in schizophrenia constitute a paradigm of irrationality. We examine a leading theory of schizophrenic delusion and propose that some (...) delusions can be traced to a violation of a condition on thought we call egocentricity. We argue that the violation of egocen‐tricity leads to irrational states that cannot be explained by the traditional categories of irrationality and conclude, therefore, that these states belong in a new branch of the theory of irrationality, that of experiential irrationality. (shrink)

1 The logic of the situation1 What do the social sciences explain? It is a mistake, to which careless expressions by social scientists often give ...

He concludes with an assessment of democracy's strengths and limitations as the font of political legitimacy. The book offers a lucid and accessible introduction to urgent ongoing conversations about the sources of political allegiance.

The local food movement has been touted by some as a profoundly effective way to make our food system become more healthy, just, and sustainable. Others have criticized the movement as being less a challenge to the status quo and more an easily co-opted support offering just another set of choices for affluent consumers. In this paper, we analyze three distinct sub-movements within the local food movement, the individual-focused sub-movement, the systems-focused sub-movement, and the community-focused sub-movement. These movements can be (...) combined within any particular campaign or within the goals of any particular organization or individual activist, but they are nevertheless quite different from each other, and come out of different conceptualizations of what food, people, and locality are. We argue that most of the critiques leveled against local food are actually directed against the individual-focused sub-movement, which is most compatible with the current industrial food system, and perhaps not surprisingly receives the most mainstream attention. Further, we argue that while each movement has its own strengths and weaknesses, it is the community-focused sub-movement that has the most potential to radically transform the global food system. (shrink)

This article examines the ethical issues raised by the pricing of priceless goods. Priceless goods are defined as ones that are widely held to have some special non-market value that makes them unsuited for buying and selling. One subset of priceless goods isprescription drugs—particularly life-saving and life-enhancing ones. Drug makers are under pressure to price their medicines responsibly, which means to restrain their prices (and profits). However, this article argues that it is precisely because life-saving and life-enhancing medicines are priceless (...) that it is especially urgent to leave companies free to charge market prices for them. (shrink)

The paper addresses itself to the "Homeric struggle" in the theory of meaning between those (e.g., Grice) who try to analyze declarative meaning in terms of an intention to induce a belief and those (e.g., Davidson) for who declarative meaning consists in truth conditions. (The point of departure is Strawson's celebrated discussion of this issue, in his Inaugural Lecture.) I argue that neither style of analysis is satisfactory, and develop a "hybrid" that may be-although what I take from the Gricean (...) side in the struggle is not the notion of an intention, but that of somebody's reason for speaking as he does. The paper applies the hybrid analysis to resolve certain problems connected with the rationale for compositional, truth-theoretic semantics. (shrink)

Recent debates in the philosophy of dance have focused on the relationship between motor response and dance appreciation. Some philosophers argue that motor responses to dances are an important part of dance appreciation. Proponents of such a claim are often backed with support from cognitive science. But it has not remained uncontroversial. Despite its controversy, the concept of motor response remains under-analyzed. As a result, assumptions about the idea and purpose of motor response get borrowed from cognitive science. I argue (...) that one such assumption, that motor response is supposed to be veridical, runs us into several problems. It runs us into something of a paradox, where it is claimed that motor responses happen as part of our general perception of movement. However, few people experience such responses. Furthermore, it seems that the motor responses that are appropriate for a dance might not be the ones the dancer is feeling. As a result, we should prefer an account of motor response that emphasizes its flexibility and its ability to change and adapt to the movement we see. (shrink)

The article examines Kant's various criticisms of the broadly Cartesian ontological argument as they are developed in the Critique of Pure Reason. It is argued that each of these criticisms is effective against its intended target, and that these targets include—in addition to Descartes himself—Leibniz, Wolff, and Baumgarten. It is argued that Kant's most famous criticism—the charge that being is not a real predicate—is directed exclusively against Leibniz. Kant's argument for this thesis—the argument proceeding from his example of a hundred (...) thalers—although it may seem to beg the question, in fact succeeds against Leibniz. It does so because the charge of begging the question can be rebutted if one makes certain Leibnizian assumptions. (shrink)

In the canonical view of the corporation, management is the agent of the owners of the corporation-the stockholders-and, as such, has a fiduciary duty to manage the corporation in their best interests. Most business ethicists condemn this arrangement as morally indefensible because it fails to respect the right of other corporate constituencies or “stakeholders” to self-deterrnination. By contrast, the modern agency theory of the firm provides a defense of this arrangement on the grounds that it is the result of stakeholders’ (...) right to self-determination. This paper uses the exarnple of managers’ fiduciary duty to stockholders to argue that different normative judgrnents often mask empirical disagreements. (shrink)

Sources for Stoicism present conflicting accounts of the Stoic principles. Some suggest that the principles are inseparable from each other. Others suggest that they are separable. To resolve this apparent interpretive dilemma, I distinguish between the functions of the principles and the bodies that realize those functions. Although the principles cannot separate when realizing their roles, the Stoic theory of blending entails that the bodies that realize those roles are physically separable. I present a strategy for further work on the (...) principles in light of this interpretation. (shrink)

In his article 'Rejection' (1996), Timothy Smiley had shown how a logical system allowing rules of rejection could provide a categorical axiomatization of the classical propositional calculus. This paper shows how rules of rejection, when placed in a multiple conclusion setting, can also provide categorical axiomatizations of a range of non-classical calculi which permit truth-value gaps, among them the calculus in Smiley's own 'Sense without denotation' (1960).

The moment when a person’s actual relationships fall short of desired relationships is commonly identified as the etiological moment of chronic loneliness, which can lead to physical and psychological effects like depression, worse recovery from illness and increased mortality. But, this etiology fails to explain the nature and severe impact of loneliness. Here, we use philosophical analysis and neuroscience to show that human beings develop and maintain our world-picture (our sense of what is true, important, and good) through joint attention (...) and action, motivated by friendship, in the Aristotelian sense of “other selves” who share a sense of the true and the good, and desire the good for each other as much as for themselves. The true etiological event of loneliness is the moment one’s world-picture becomes unshared. The pathogenesis is a resultant decay of our world-picture, with brain and behavior changes following as sequelae. (shrink)

I propose to explain Kant’s novel claim, in the Critique of Pure Reason, that all judgments have a formal modality. I begin by distinguishing the modality of a judgment’s form from the modality of its content, and I suggest that the former is peculiar in merely affecting the subject’s understanding of his own act of judging. I then contrast the modal account of such an understanding (in terms of the possibility and actuality of a judgment) with the traditional, non-modal understanding (...) of it (in terms of the giving and withholding of assent). I conclude by suggesting that Kant prefers the former because he conceives of knowledge on Aristotle’s model: as a progress in the mind from capacity to act. (shrink)

Linda Martín Alcoff i drugi naglasili su da filozofija kao disciplina pati od "demografskog problema". Upornost ovog problema djelomično je posljedica različitih oblika otpora nastojanjima da se riješi demografski problem. Takav otpor je složen i pojavljuje se u mnogim oblicima te se na njega može odgovoriti na različite načine. U ovom radu tvrdim da bi naši pokušaji objašnjenja i razumijevanja fenomena otpora trebali koristiti pluralističko objašnjenje koje, prema Quassimu Cassamu, nazivam višedimenzionalizam. Opisujem četiri opća oblika otpora i razmatram različita objašnjenja, (...) usredotočujući se na one koji su usmjereni na mane i društvene strukture. Tvrdim da su objašnjenja utemeljena na porocima i strukturalna objašnjenja međusobno usklađena i da se međusobno impliciraju. Ako je tome tako, nema potrebe birati između objašnjenja utemeljenih na porocima i strukturalnih objašnjenja ili bilo kojih drugih vrsta objašnjenja. Možemo i trebali bismo biti višedimenzionalisti: upotreba mnogih zajedno je bolja. (shrink)

In her short story “Stable Strategies for Middle Management,” Eileen Gunn imagines a future in which Margaret, an office worker, seeks radical genetic enhancements intended to help her secure the middle-management job she wants. One source of the story’s tension and dark humor is dramatic irony: readers can see that the enhancements Margaret buys stand little chance of making her life go better for her; enhancing is, for Margaret, probably a prudential mistake. This paper argues that our positions in the (...) real world are sufficiently similar to Margaret’s position in Gunn’s fictional world that we should take this story seriously as grounding an argument from analogy for the conclusion that radical genetic enhancements are, for us, probably a prudential mistake. The paper then defends this method. When the question at hand is one of speculative ethics, there is no method better fit to the purpose than argument from analogy to speculative fiction. (shrink)

Deep brain stimulation interventions are novel devices being investigated for the management of severe treatment-resistant psychiatric illnesses. These interventions require the invasive implantation of high-frequency neurostimulatory probes intracranially aiming to provide symptom relief in treatment-resistant disorders including obsessive-compulsive disorder and anorexia nervosa. In the scientific literature, these neurostimulatory interventions are commonly described as reversible and to be used as a last resort option for psychiatric patients. However, the ‘last resort’ status of these interventions is rarely expanded upon. Contrastingly, usages of (...) DBS devices for neurological symptoms have paved the way for established safety and efficacy standards when used earlier in a disease’s timeline. As DBS treatments for these neurological diseases progress to have earlier indications, there is a parallel ethical concern that early implementation may one day become prescribed for psychiatric illnesses. The purpose of this article is to build off contemporary understandings of reversible neurostimulatory interventions to examine and provide clarifications on the ‘last resort’ status of DBS to better address its ethically charged use in psychiatric neurosurgery. To do this, evaluative differences between DBS treatments will be discussed to demonstrate how patient autonomy would be a paramount guiding principle when one day implementing these devices at various points along a psychiatric disease’s timeline. In presenting the clarification of ‘last resort’ status, the ethical tensions of early DBS interventions will be better understood to assist in providing psychiatric patients with more quality of life years in line with their values. (shrink)

This monograph presents a synthesis and reconstruction of Rudolf Arnheim’s theory of media. Combining both Arnheim’s well-known writings on film and radio with his later work on the psychology of art, the author presents a coherent approach to the problem of the nature of a medium, space and time, and the differentia between different media. The latent ontological commitments of Arnheim’s theories is drawn out by affirming Arnheim’s membership in the Brentano school of Austrian philosophy, which allows his theories to (...) be clarified and strengthened, particularly with the metaphysical writings of Roman Ingarden. The resulting theory is relational, portraying essential medial differences with neutral criteria and allowing for a rigorous definition of a medium. The way in which a medium is based on the inherent dispositions of medial materials creates a highly appealing theory that is determinate without being deterministic. The theory is thus highly timely as people in media studies seek to address the determinate nature of media after the post-medium condition. The book will appeal to researchers and graduate students in cultural and media studies as well as architecture and design. (shrink)

The task that Hume explicitly sets himself in 3.2 of the Treatise is to identify the motive that renders just actions virtuous and constitutes justice as a virtue. But surprisingly, he never provides a clear account of what this motive is. This is the problem of the missing motive. The goal of this paper is to explain this problem and offer a novel solution. To set up my solution, I analyze a recent proposal from Geoffrey Sayre-McCord and illustrate what it (...) gets right and what it gets wrong. I develop a solution that retains the benefits of his proposal while addressing its defects. The result is a significant advancement in our understanding of Hume’s theory of justice. (shrink)

Kant defines ‘enlightenment’ as ‘humankind’s emergence from its self-imposed immaturity’. This essay considers the meaning, role, and novelty of this definition, while also examining its relation to the Enlightenment slogans: ‘sapere aude’ (‘Dare to be wise!’) and ‘Think for yourself’. It is argued that there are two subtly different aspects to the ‘immaturity’ from which Kant, insofar as he endorses the transformative process of enlightenment, is urging us to ‘emerge’. These aspects correspond to his two images of immaturity: first, confinement (...) within a kind of baby walker (Gängelwagen), and, second, attachment to ‘leading strings’ (Leitbande). It is argued that the first is a matter of thinking only ‘by courtesy’, the second a matter of thinking under the guidance of another – one’s guardian. It is asked whether Kant’s slogan ‘think for yourself’ might not be pragmatically self-defeating, and whether his insistence that one think for oneself can be made consistent with his permitting belief formation on the basis of the testimony of another. Finally, Kant’s concept of enlightenment is situated with respect to his distinction between the public and private ‘uses of reason’, on the one hand, and his defence of ‘freedom of the pen’, on the other. (shrink)

According to Quine, in any disagreement over basic logical laws the contesting parties must mean different things by the connectives or quantifiers implicated in those laws; when a deviant logician ‘tries to deny the doctrine he only changes the subject’. The standard semantics for intuitionism offers some confirmation for this thesis, for it represents an intuitionist as attaching quite different senses to the connectives than does a classical logician. All the same, I think Quine was wrong, even about the dispute (...) between classicists and intuitionists. I argue for this by presenting an account of consequence, and a cognate semantic theory for the language of the propositional calculus, which respects the meanings of the connectives as embodied in the familiar classical truth-tables, does not presuppose Bivalence, and with respect to which the rules of the intuitionist propositional calculus are sound and complete. Thus the disagreement between classicists and intuitionists, at least, need not stem from their attaching different senses to the connectives; one may deny the doctrine without changing the subject. The basic notion of my semantic theory is truth at a possibility, where a possibility is a way that things might be, but which differs from a possible world in that the way in question need not be fully specific or determinate. I compare my approach with a previous theory of truth at a possibility due to Lloyd Humberstone, and with a previous attempt to refute Quine’s thesis due to John McDowell. (shrink)

ABSTRACTThis article asks whether the philosophy of Paul K. Feyerabend can be reasonably classified as postmodernist, a label applied to him by friends and foes alike. After describing some superficial similarities between the style and content of both Feyerabend’s and postmodernist writings, I offer three more robust characterisations of postmodernism in terms of relativism, ‘incredulity to metanarratives’, and ‘depthlessness’. It emerges that none of these characterisations offers a strong justification for classifying Feyerabend as ‘postmodern’ in any significant sense. Indeed, what (...) does emerge is that Feyerabend’s work was fundamentally informed by a humanitarian vision of the value of science that is, in fact, strikingly modern. (shrink)

We show that the loosely guarded and packed fragments of first-order logic have the finite model property. We use a construction of Herwig and Hrushovski. We point out some consequences in temporal predicate logic and algebraic logic.

This paper explores the phenomenon of vulnerabilisation in relation to the experiences of persons with chronic illnesses. We distinguish a range of kinds of vulnerability, including epistemic vulnerabilities related to epistemic injustices, and describe various interpersonal and institutional processes which can create, exacerbate, and intensify those vulnerabilities. The dynamics of vulnerablisation are related to individual vices and institutional failings, the the pervasive pathophobia of many societies, and various contingent life-events. We conclude that susceptibility to varieties of vulnerabilisation is ultimately reflective (...) of the fragility that is definitive of the human condition. (shrink)

This paper seeks to understand the treatment effect of Prescription Drug Monitoring Programs on opioid prescription rates. Using county-level panel data on all opioid prescriptions in the U.S. between 2006 and 2015, we investigate whether state interventions like PDMPs have heterogeneous treatment effects at the sub-state level, based on regional and temporal variations in policy design, extent of urbanization, race, and income. Our models comprehensively control for a set of county and time fixed effects, countyspecific and time-varying demographic controls, potentially (...) endogenous time-series trends in prescription rates, and other state-level opioid interventions such as Naloxone Access and Good Samaritan laws, Medicaid expansion, and the provision of Methadone Assistance Treatment. We find that PDMPs are only effective in reducing prescription rates if they obligate doctors to check for patients' history prior to filling out a prescription, but the frequency at which a state requires its PDMP to be updated is irrelevant to its effectiveness. Moreover, the significant treatment effects of PDMPs are almost exclusively driven by urban and predominantly white counties, with the relatively more affluent regions showing greater responsiveness than their less affluent counterparts. (shrink)

Introduction THE FACES OF GOD How many faces has God? Egyptologists have wrestled with the problem over many years ...

This article sets out to investigate aspects of the uptake of Renaissance law and medicine from some of the logical and natural-philosophical components of the university arts course. Medicine is shown to have a much laxer operative logic than law, reflecting its commitment to the theory of idiosyncrasy as opposed to the demands made upon the law by the need for a uniform application of justice. Symptomatic of the different uptake arc the contrasting meanings of "regulariter" and "generaliter" in the (...) two disciplines. Whereas the law treats the rule as inviolable and the exception as only valid if made explicit in due legal form, medicine is able to conceive of a nature as a field of knowledge broader than that encompassed by its rules of art. Both law and medicine approach evidence. (shrink)

In the Tractatus, Wittgenstein claims that tautologies 'say nothing'. Retrospectively, he explains that when he had called tautologies 'senseless' was trying to bring out that they possessed a zero quantity of sense. Insofar as it is the limit of a series of propositions of diminishing quantity of sense, tautology resembles a degenerate circular conic section. But it also resembles the result of a summing together of equal and opposite linear vector quantities. This essay contends first, that each of these models (...) plays a role in shaping the Tractatus's conception of a tautology as saying nothing in virtue of possessing a zero quantity of sense and, second, that these models are not fully reconciled. Indeed, many of the puzzling features of the Tractatus's conception of logic arise from Wittgenstein's failure to bring about the needed reconciliation. These points are argued for by working through the development of Wittgenstein's views on these matters in the Wartime Notebooks and other pre-Tractatus writings. (shrink)