It is clear throughout Cognitive Gadgets Heyes believes the development of cognitive capacities results from the interaction of genes and experience. However, she opposes cognitive instincts theorists to her own view that uniquely human capacities are cognitive gadgets. Instinct theorists believe that cognitive capacities are substantially produced by selection, with the environment playing a triggering role. Heyes’s position is that humans have similar general learning capacities to those present across taxa, and that sophisticated human cognition is substantially created by our (...) socioculturally transmitted environment. It is a core strategy of Heyes to provide evidence of learning altering a cognitive capacity to conclude that a capacity is a cognitive gadget and not an instinct. We draw on recent work on the evolution of learning preparedness to examine the adequacy of this strategy. In particular, we analyse experimental evolution work showing how selection affects cognition within the laboratory. First, this work reveals that change due to learning can still be retained under genetic assimilation. This suggests that domain-specific adaptation can coexist with learning, moderate nativism, an option missed by the instinct versus gadget distinction. Second, we describe the conditions that select for increased preparedness in learning: certainty, reliability, and particular costs. We consider how these conditions can be used when conducting evolutionary reasoning about cognition, applying them to the important capacity for imitation. We find that the conditions lend theoretical support to moderate nativism about the capacity to imitate, which is supported by psychological evidence. (shrink)

This article reports the results of an exploratory investigation of a particular area of moral tension experienced by MBA students in a graduate school of business. During the first phase of the study, MBA students'' own perceptions about the moral climate and culture of the business school were examined. The data gathered in this first part of the study indicate that the students recognize that a central part of this culture is constituted by a shared familiarity with a set of (...) institutionally reinforced premises about human behavior and motivation including the ideas that: 1) people are self-interested utility-maximizers, 2) individuals should be unimpeded in their pursuit of their own self-interest through economic transactions, and 3) virtually all human interactionsare economic transactions. The data further indicated that the business students experience a degree of tension between this ethic of self-maximizing and the everyday ethics prevalent in our broader culture, in which altruism and selflessness are central elements. The final section of the study was an effort to see whether and how these institutionally sanctioned premises were integrated into the students'' arguments about the relationship between self-interest and social responsibility. (shrink)

In this discussion, the author asks the question if Oakeshott’s famous depiction of a practice might be understood in relation to contemporary cognitive science, in particular connectionism (the contemporary cognitive science approach concerned with the problem of skills and skilled knowing) and in terms of the now conventional view of "normativity" in Anglo-American philosophy. The author suggests that Oakeshott meant to contrast practices to an alternative "Kantian" model of a shared tacit mental frame or set of rules. If cognitive science, (...) in its connectionist forms, allows us to give a naturalistic though nonreductive sense to his words, Oakeshott, like other philosophers who have employed the concept of tradition, expanded his discussion into a broader reconsideration of the nature of theorizing, a metaphilosophy. And this extension can be understood in relation to such recent thinkers as McDowell and, in particular, to the problem of the acquisition of the normative. Key Words: idealism • Oakeshott • connectionism • normativity. (shrink)

The major emphasis of the "sociology of scientific knowledge" has been on the natural sciences. Recently, however, the field has taken a reflexive turn. I examine the relation between this kind of reflexivity and that in the history of the sociology of knowledge generally with an eye to assessing its place in social theory. Although reflexive adequacy, like other criteria for choice of theory, is not an absolute and overriding cognitive good, reflexive considerations often are critical in assessing the prospective (...) claims of a research program and in evaluating the intellectual honesty and seriousness of these claims. (shrink)

A version of this paper was given as the Inaugural Steven Edwards Memorial Lecture at the 25th conference of the International Philosophy of Nursing Society 16th August 2022. Using the literary meaning of ‘whither’, that is ‘to what place’, this paper will explore the role of philosophy in nursing, past, present, and future. The paper will begin with some thoughts on the history of nursing philosophy, its development as a subject and the scholarly activities that have led to where it (...) sits today. The establishment of the journal Nursing Philosophy, the Annual Nursing Philosophy Conference, the International Philosophy of Nursing Society (IPONS) and their influence on nursing both in the academy and in practice will be discussed. The concept of nursing philosophy as a discipline will be considered, and how this fits with nursing theory, and nursing knowledge. Philosophical questions central to understanding contemporary nursing in a globalised world will be explored and the use of analytical philosophy and philosophical method in addressing such questions. The paper will conclude by looking to the future; what the role of philosophy might be in shaping nursing as a discipline and in the preparation of future practitioners. (shrink)

This article analyzes the sex and gender identity rhetoric of members of the Intersex Society of North America, which is a self-help and advocacy group whose main goals are to stop unnecessary genital surgery in ambiguously sexed infants and make medical histories available to adult intersexuals. By examining the organization's indebtedness to feminist and gay/lesbian/transperson theory and practice, the article shows how these political movements have progressively challenged the equation of sex with gender and how intersexuality exemplifies the theoretical and (...) practical problems of identity politics. (shrink)

In this paper, we discuss the ethical responsibility of the Information Technology (IT) industry towards its female workforce. Although the growing IT industry experiences skills shortages, there is a declining trend in the representation of women. The paper presents evidence that the IT industry is not gender-neutral and that it does little to promote or retain its female workforce. We urge that professional codes of ethics in IT should be revised to take into account the diverse needs of its staff.

I examine several recent interpretations of Cynic philosophy. Next, I offer my own reading, which draws on Schopenhauer’s Incongruity Theory of Humor, Aristotle’s account of the emotions in the Rhetoric, and the work of Theodor Adorno. I argue that Cynic humor is the deliberate exposure of incongruities between what a thing or state of affairs is supposed to be and what it in fact is, as evidenced by its present manifestation to our sense-perception and thought. Finally, I interpret the significance (...) of this new reading: the exposure of incongruity aims to elicit a response of righteous indignation at the failure of phenomena to live up to our reasonable expectations. Cynic humor redeems the value of ‘wrong life’ by rendering its wrongness palpable and thus intolerable, by availing itself of reason’s inability to withstand flagrant contradictions. (shrink)

Bioethicists disagree over methods, theories, decision-making guides, case analyses and public policies. Thirty years ago, the thinking of many scholars coalesced around a principlist approach to bioethics. That mid-level mode of moral reasoning is now one of many approaches to moral deliberation. Significant variation in contemporary approaches to the study of ethical issues related to medicine, biotechnology and health care raises the question of whether bioethics exists as widely shared method, theory, normative framework or mode of moral reasoning.

Since World War II human rights language has come to occupy a central place in moral and legal discourse on the justification and limitation of armed conflict. At the core of contemporary international humanitarian law, concern for human rights has also developed as a vehicle for identifying and expressing moral concerns held in common across diverse cultural systems.

In 2009, the UK House of Commons Science and Technology Committee conducted an ‘evidence check’ on homeopathy to evaluate evidence for its effectiveness. In common with the wider literature critical of homeopathy, the STC report seems to endorse many of the strong claims that are made about its implausibility. In contrast with the critical literature, however, the STC report explicitly does not place any weight on implausibility in its evaluation. I use the contrasting positions of the STC and the wider (...) critical literature to examine the ‘implausibility arguments’ against homeopathy and the place of such arguments within evidence-based medicine. I argue that the STC report undervalues its strong claims about the mechanistic plausibility of homeopathy because it relies on a misunderstanding about the role of mechanistic evidence within EBM. This is not a conclusion for a revision of the role mechanistic evidence plays within EBM, however. It is a conclusion about the inconsistency of the STC report’s position towards implausibility arguments, given the evidential claims they endorse and the atypical situation that homeopathy presents. It provides a further example of the general point that mechanistic reasoning should not be seen as providing categorically lower quality evidence. (shrink)

Many in the Christian tradition affirm two things: (1) that Jesus Christ descended to Hades/Limbus Patrum on Holy Saturday and (2) that the human nature of Jesus is a hylemorphic compound, the unity of a human soul and prime matter. I argue that (1) and (2) are incompatible; for the name ‘Jesus’, ‘Christ’, and ‘Jesus Christ’ rigidly designates a human being. But, given a certain view of hylemorphism, the human being, Jesus, ceased to exist in the time between his death (...) and resurrection. So, Jesus did not descend to Hades/Limbus Patrum, even if God the Son did. (shrink)

Until 1923 most critics were content to interpret as ‘a reversal o fortune’. Then, in ‘The Reverse of Aristotle’ , Mr. F. L. Lucas argued persuasively for Vahlen's interpretation of the term as ‘a reversa of intention’, ‘any event where the agent's intention is over-ruled to produce an effect the exact opposite of his intention’. The result has been wide acceptanct for Vahlen's theory. This may be a case of truth prevailing after two thousanc years of error, but it looks (...) to me more like an instance of quid facundia posset I suggest that we simple-minded Ajaxes have fallen victims to the wit of Odysseus. (shrink)

Our businesses, policies, and lifestyles cause unexamined consequences for other people and other living beings, and exact sweeping destruction on the very ecosystems which support all life, including our own. A major factor contributing to this destructive behavior is the anthropocentric character of the dominant Western world view, which conceives of the nonhuman living world as apart from and less important than the human world, and which conceptualizes nonhuman nature—including animals, plants, ecological systems, the land, and the atmosphere—as inert, silent, (...) passive, and valuable only for its worth as a resource for human consumption. This anthropocentric conceptual framework is constructed, transmitted, and reproduced in the realm of discourse, in all of the modes and avenues through which we make and express cultural meaning. We need to make explicit the ways that mainstream Western and American discourse promotes anthropocentrism and masks, denies, or denigrates interdependence, and we need to find ways to reformulate and reframe our discouse if we are to produce the sort of ecological consciousness that will be essential for creating a sustainable future. (shrink)

Among the many outstanding features of Professor Stout's Gifford Lectures, Mind and Matter , there are two which possess special interest to readers of Philosophy : the author”s exposition of a more definite Realism than has been presented in his earlier works, and a renewed defence of the much-maligned faculty, Common Sense, here regarded as “a social product maintained and transmitted from generation to generation through the co-operation and conflict of many minds in thinking and willing ”.

Not in the lay mind only, but also to a wide extent throughout the realm of Science itself, there exists the belief that no matter how thoroughly research is pursued, it can never yield anything more than descriptions of whatever it may be concerned with. Undeniably, such descriptions are becoming so complicated in detail, and at the same moment so far-ranging in their applications, that they inevitably assume the aspect of more or less final explanations; and previous investigators often regarded (...) them as being actually explanatory, finding indeed in this supposed result one of the most powerful impulses to carry their inquiries to their utmost limit. This however, it is frequently contended, is at best a short-sighted error and at worst a misleading superstition; the truth, no matter how unwelcome it may seem, being that explanation is unattainable because it is a wholly non-scientific category and ideal. If then we wish to discover any sufficient reason, any ultimate ground, any final solution, we must turn from Science to Philosophy; and even so, many sceptics do not hesitate to add, we are foredoomed to disappointment. (shrink)

Revealing an academic career not dependent on prestige and academic power, but also not untouched by hierarchy and academic politics, Mad Hazard is appealing for readers interested in the field of social theory, and beyond that, those interested in the evolution of intellectual life in the present university.

in Neil Jacobs (ed.), Open Access: Key strategic, technical and economic aspects, Chandos Publishing, 2006.