Xunzi's philosophy provides a rich resource for understanding how ethical relationships between humans and nature can be articulated in terms of harmony. In this paper, I build on his ideas to develop the concept of reciprocal harmony, which requires us to reciprocate those who make our lives liveable. In the context of the environment, I argue that reciprocal harmony generates moral obligations towards nature, in return for the existential debt that humanity owes towards heaven and earth. This can be used (...) as a normative basis for an environmental ethic that enables humanity and nature to flourish together. (shrink)

How should the contrastivist formulate closure? That is, given that knowledge is a ternary contrastive state Kspq (s knows that p rather than q), how does this state extend under entailment? In what follows, I will identify adequacy conditions for closure, criticize the extant invariantist and contextualist closure schemas, and provide a contrastive schema based on the idea of extending answers. I will conclude that only the contrastivist can adequately formulate closure.

What contribution can political philosophers make to policy questions, such as the best configuration of the welfare state? On one view, political philosophers set out abstract theories of justice that can guide policy makers in their attempt to transform existing institutions. Yet it rarely seems the case that such a model is used in practice, and it therefore becomes unclear how political philosophy can contribute to policy debates. Following a suggestion from Margaret MacDonald, I consider the view that political philosophers (...) can contribute by drawing attention to relatively neglected values. I develop this view to add the possibility that political philosophers can try to correct a situation in which a particular value, though important, can come to be too highly emphasised. I illustrate the account by considering the rise of the value of ‘responsibility’ in the welfare state, and ultimately the damage that has been done to society to disadvantaged groups by the over-insistence on the importance of responsibility. (shrink)

Byrne has demonstrated that although subjects can make deductively valid inferences of the modus ponens and modus tollens forms, these valid inferences can be suppressed by presenting an appropriate additional premise “If R then Q” with the original conditional “If P then Q”. This suppression effect challenges the assumption of all syntactic theories of conditional reasoning that formal rules of inference such as modus ponens is part of mental logic. This paper argues that both the syntactic and the mental model (...) accounts of the suppression effect are inadequate because they fail to give a principled account of the critical interpretive component involved in reasoning. In contrast, the relative salience model proposed in this study emphasized the centrality of the interpretative processes with the critical component being the relative salience of premises as judged by subjects on the basis of their prior knowledge activated in particular problem situations. Using 120 undergraduates and 120 policemen as subjects, predictions from the model were tested and confirmed in a suppression paradigm and evidence of convergent validity for the construct of salience were obtained. The results cannot be reconciled with either the syntactic view or the mental model view that have dominated theories of conditional reasoning. (shrink)

In the works of Sextus Empiricus, scepticism is presented in its most elaborate and challenging form. This book investigates - both from an exegetical and from a philosophical point of view - the chief argumentative forms which ancient scepticism developed. Thus the particular focus is on the Agrippan aspect of Sextus' Pyrrhonism. Barnes gives a lucid explanation and analysis of these arguments, both individually and as constituent parts of a sceptical system. For, taken together, these forms amount to a formidable (...) and systematic challenge to any claim to knowledge or rational belief. The challenge had a great influence on the history of philosophy. And it has never been met. This study reflects the growing interest in ancient scepticism. Quotations from the ancient sources are all translated and Greek terms are explained. Notes on the ancient authors give a brief guide to the sources, both familiar and unfamiliar. (shrink)

The use of genetic testing has prompted the question of whether insurance companies should be able to use predictive genetic test results (GTRs) in their risk classification of clients. While some jurisdictions have passed legislation to prohibit this practice, the UK has instead adopted a voluntary code of practice that merely restricts the ways in which insurance companies may use GTRs. Critics have invoked various theories of justice to argue that this approach is unfair. However, as well as sometimes relying (...) on somewhat idealised assumptions, these analyses have tended to invoke theories that have wide-ranging and highly revisionary implications for insurance. Moreover, they fail to adequately engage with a conception of justice that plausibly undergirds the status quo approach to insurance in the UK. I argue that it is a mistake to simply invoke a single contestable theory in seeking to develop sound policy on the use of GTRs in insurance. To that end, in this paper, I outline three plausible principles of justice that policy on this issue ought to balance: A principle of equity, a principle of equal access and a principle of need. In doing so, I shall offer a pluralist justice-based argument in support of the spirit, if not the precise letter, of the UK approach. (shrink)

A major work in moral philosophy by the noted Puritan divine.

In this essay we introduce a new tool for studying the patterns of sentential reference within the framework introduced in [2] and known as the language of paradox $\mathcal {L}_{\mathsf {P}}$ : strong $\mathcal {L}_{\mathsf {P}}$ -homomorphisms. In particular, we show that (i) strong $\mathcal {L}_{\mathsf {P}}$ -homomorphisms between $\mathcal {L}_{\mathsf {P}}$ constructions preserve paradoxicality, (ii) many (but not all) earlier results regarding the paradoxicality of $\mathcal {L}_{\mathsf {P}}$ constructions can be recast as special cases of our central result regarding (...) strong $\mathcal {L}_{\mathsf {P}}$ -homomorphisms, and (iii) that we can use strong $\mathcal {L}_{\mathsf { P}}$ -homomorphisms to provide a simple demonstration of the paradoxical nature of a well-known paradox that has not received much attention in this context: the McGee paradox. In addition, along the way we will highlight how strong $\mathcal {L}_{\mathsf {P}}$ -homomorphisms highlight novel connections between the graph-theoretic analyses of paradoxes mobilized in the $\mathcal {L}_{\mathsf {P}}$ framework and the methods and tools of category theory. (shrink)

We are defined by our faces. They give identity but, equally importantly, reveal our moods and emotions through facial expression. So what happens when the face cannot move? This book is about people who live with Mbius Syndrome, which has as its main feature an absence of movement of the muscles of facial expression from birth.

Crossing the border into the moral domain changes moral thinking in two ways: (1) the facts at hand become “anthropocentric” facts not easily open to revision, and (2) moral reasoning is often the servant of moral intuitions, making it difficult for people to challenge their own intuitions. Sunstein's argument is sound, but policy makers are likely to resist.

This article explores an episode in the reception of Hegel's philosophy of history and historiography of philosophy with reference to the question of the possibility of non-Western philosophy, in particular African philosophy. Section I briefly outlines the contents of the Hatäta Zär'a Ya‛ǝqob and the controversy over its authorship, focusing in particular on the argument of the Ethiopianist and scholar of Semitic languages Carlo Conti Rossini that ‘rationalistic’ philosophy was impossible in Ethiopia. In section II I suggest that a major (...) component of the intellectual background to this notion of the impossibility of philosophy in Africa can be traced to Hegel's philosophy of history. To substantiate this claim I begin by providing an account of the broader historiographical shift between 1780 and 1830, in which Africa and Asia came to be excluded from the history of philosophy, and I suggest that Hegel's philosophy of history was decisive in this process. I examine how Hegel's account of history as the realization and actualization of freedom goes together with the development of cultural production culminating in philosophy, and how both of these processes (if they are really separate processes at all), can be mapped onto particular historical-geographical populations and cultures. I suggest that, even though this was not Hegel's intention, by the late nineteenth and early twentieth centuries this served as a cultural justification for political domination: those who are unfree are unfree because they are unthinking (unphilosophical), and those who are unthinking cannot be free. Finally in section III I connect this Hegelian conception to Conti Rossini's work, both his article on the Hatäta and as apologist for Italian imperialism. I conclude by reflecting on what this underexplored connection between Hegel and early twentieth-century theorists of culture might mean for attempts to construct global histories of philosophy. (shrink)

It often appears that the most appropriate form of addressing disadvantage related to disability is through policies that can be called “status enhancements”: changes to the social, cultural and material environment so that the difficulties experienced by those with impairments are reduced, even eradicated. However, status enhancements can also have their limitations. This paper compares the relative merits of policies of status enhancement and “personal enhancement”: changes to the disabled person. It then takes up the question of how to assess (...) the priority of the claims of disabled people in the face of scarcity of resources for which there can be many competing social claims, arguing for the theory of “declustering disadvantage”. (shrink)

In two recent papers Button (Analysis 66:130–135, 2006, Analysis 67:325–332, 2007) has developed a particular view of time that he calls no-futurism. He defends his no-futurism against a sceptical problem that has been raised (by e.g. Bourne in Aust J Phil 80:359–371, 2002) for a similar growing block view—that of Tooley (Time, tense, and causation, Clarendon Press, Oxford, 1997). If Button is right, then we have an important third option available to us: a half-way house between presentism and eternalism. If, (...) on the other hand, the criticism of Tooley-style Growing-Block views holds, then we are left with just presentism and eternalism. In this paper I show that Button’s defence fails. (shrink)

This paper sets out a framework in which we can distinguish between four types of redistributive attention to the disadvantaged: compensation; personal enhancement; targeted resource enhancement; and status enhancement. It is argued that in certain cases many of us will have strong intuitions in favour or against one or more strategies for addressing disadvantage, and it is further argued that in such cases it is likely that our reactions are based on assumptions about the human good. Hence the two issues (...) — addressing disadvantage and the human good — shed light on one another [1]. (shrink)

In four experiments, we asked subjects for judgements about scenarios that pit utilitarian outcomes against deontological moral rules, for example, saving more lives vs. a rule against active killing. We measured trait emotions of anger, disgust, sympathy and empathy, asked about the same emotions after each scenario. We found that utilitarian responding to the scenarios, and higher scores on a utilitarianism scale, were correlated negatively with disgust, positively with anger, positively with specific sympathy and state sympathy, and less so with (...) general sympathy or empathy. In a fifth experiment, we asked about anger and sympathy for specific outcomes, and we found that these are consistently predictive of utilitarian responding. (shrink)

In normative decision theory, the weight of an uncertain event in a decision is governed solely by the probability of the event. A large body of empirical research suggests that a single notion of probability does not accurately capture peoples' reactions to uncertainty. As early as the 1920s, Knight made the distinction between cases where probabilities are known and where probabilities are unknown. We distinguish another case –- the unknowable uncertainty –- where the missing information is unavailable to all. We (...) propose that missing information influences the attractiveness of a bet contingent upon an uncertain event, especially when the information is available to someone else. We demonstrate that the unknowable uncertainty –- falls in preference somewhere in between the known and the known uncertainty. (shrink)

In this essay, I consider the ontological status of spacetime from the points of view of the standard tensor formalism and three alternatives: twistor theory, Einstein algebras, and geometric algebra. I briefly review how classical field theories can be formulated in each of these formalisms, and indicate how this suggests a structural realist interpretation of spacetime.

Although Henry David Thoreau stands outside the Christian canon, his outlook on the relations among spirituality, ecology, and economy highlights how Christian theologians can develop a theological work ethic in our era of economic and ecological precarity. He can furthermore help theologians counter the pro-work bias in much Christian thought. In Walden, Thoreau shows that the best work is an ascetic practice that reveals and reaps the abundance of nature and connects the person to the immanent divine and thereby glimpsing (...) eternity. Thoreau thus offers the outline of a transformed theology of work even as he challenges Protestant vocationalism in the early industrial era. He is therefore a fitting if challenging guide for formulating a theology of the self as agent and product of work, at a moment when the postindustrial ideal of work that is both meaningful and remunerative seems ever more unattainable while the negative impact of our work on nonhuman nature is ever more apparent. (shrink)

Much of the philosophical discussion of explanations has centered around two broad conceptions of what sorts of ‘things’ explanations are – namely, the descriptive and ontic conceptions. Defenders of each argue that scientific psychology has at best little to contribute to the study of explanations. These anti-psychologistic arguments come in two main varieties, the metaphysical and the epistemic. Both varieties trace back to Hempel and recur in the more recent writings of prominent mechanists. The metaphysical arguments attempt to combat psychologism (...) about explanation by doubly dissociating explanations themselves from the commonly associated phenomenology of explanation. The epistemic arguments attempt to combat psychologism by doubly dissociating the good-making features of explanations from the CAPE. I focus on the metaphysical arguments here, for only they directly concern the nature of, as opposed to the evaluation conditions for, explanations. The metaphysical arguments are all shown to equivocate over ‘explanation’, and thus they are no threat to the proposal that sometimes explanations just are psychological events. Such arguments do, nonetheless, gesture towards something important – namely, that the CAPE is neither necessary nor sufficient for explanation in any sense. Similar considerations lead another latter-day mechanist to conclude that no phenomenology of any sort is essential for explanation. What all of these thinkers overlook, however, is that there is another important phenomenological correlate of explanation – namely, finding a happening intelligible or understanding how or why-possibly – and it may well be of the very essence of explanation, at least in the psychological sense. I propose a psychomechanistic theory of intelligibility that accounts for how we can, through finite means, make boundless, endlessly qualified inferences about the implications of our explanations. In closing I note that, although finding a happening intelligible does sometimes engender an unjustified confidence in correctness, we should not overlook how attaining this state does at least put us in a kind of epistemic base camp. I also hint at how intelligibility could turn out to be the ultimate source of the descriptive and ontic conceptions of explanation. (shrink)

The aftermath of the 2008 financial collapse led to a revival of interest in earlier crises. Although the major focus of attention was on the 1929 bank failures that ultimately led to the Great Dep...

Although radical forms of relativism are perhaps beyond the epistemological pale, I argue here that a more moderate form may be plausible, and articulate the conditions under which moderate epistemic relativism could well serve our epistemic goals. In particular, as a result of our limitations as human cognizers, we find ourselves needing to investigate the dappled and difficult world by means of competing communities of highly specialized researchers. We would do well, I argue, to admit of the existence of unresolvable (...) disputes between such communities, but only so long as there is a sufficient amount of fruitful exchange between them as well. I close with some speculation about when it is or is not legitimate to make an “appeal to discipline”: responding to another’s argument by saying something like, “we should do it this way, because we are philosophers (/linguists/psychologists/…), and that’s just what we do”. (shrink)

Research investigating the brain basis of language comprehension has associated the left anterior temporal lobe with sentence-level combinatorics. Using magnetoencephalography, we test the parsing strategy implemented in this brain region. The number of incremental parse steps from a predictive left-corner parsing strategy that is supported by psycholinguistic research is compared with those from a less-predictive strategy. We test for a correlation between parse steps and source-localized MEG activity recorded while participants read a story. Left-corner parse steps correlated with activity in (...) the left ATL around 350–500 ms after word onset. No other correlations specific to sentence comprehension were observed. These data indicate that the left ATL engages in combinatoric processing that is well characterized by a predictive left-corner parsing strategy. (shrink)

I would like to begin by thanking all of the commentators for their insightful analyses of ‘Genetic information, insurance and a pluralistic approach to justice’; I learnt a great deal from them all. Naturally, I cannot do justice to all of their criticisms in this brief response; instead, I shall use their remarks to prompt some clarificatory points about my arguments in the hope that this will help readers to draw their own conclusions about the various points of disagreement. My (...) aim in the paper was modest; I aimed to argue that considerations of justice do not speak unequivocally against the use of Genetic Test Results (GTRs) in insurance, and that a pluralist approach may lend support to some limited uses. This represents a compromise position between outright prohibition, and using GTRs in an insurance market in accordance with purely commercial principles. Notably, this conclusion is compatible with the thought that there may be other very strong moral reasons in favour of prohibition. These include concerns about privacy, as well as the consequentialist and human rights considerations that Tiller and Delatycki rightly highlight.1 Of course, considerations of justice are not orthogonal to questions regarding the right against genetic discrimination, since such a right might plausibly be supported by appeal to broadly egalitarian considerations. Indeed, one important challenge for the rights-based argument for prohibition is to defend the strong degree of genetic exceptionalism it connotes. As I briefly suggested in the paper, broadly egalitarian arguments might be invoked in an attempt to justify at least some degree of genetic exceptionalism here. Notably though, in her commentary, Feiring expresses scepticism about the view of genetic exceptionalism that is implicit in my acceptance of the idea that the use of GTRs in insurance warrants its own specific guidance.2 Given the different …. (shrink)

In the debate over scientific realism, attention has been given recently to a realist position referred to as structural realism. In this essay, I offer a version of this position and indicate how it addresses two standard forms of underdetermination argument posed by the anti-realist.

The cellular processes of transport, division and, possibly, early development all involve microtubule‐based motors. Recent work shows that, unexpectedly, many of these cellular functions are carried out by different types of kinesin and kinesin‐related motor proteins. The kinesin proteins are a large and rapidly growing family of microtubule‐motor proteins that share a 340‐amino‐acid motor domain. Phylogenetic analysis of the conserved motor domains groups the kinesin proteins into a number of subfamilies, the members of which exhibit a common molecular organization and (...) related functions. The kinesin proteins that belong to different subfamilies differ in their rates and polarity of movement along microtubules, and probably in the particles/organelles that they transport. The kinesins arose early in eukaryotic evolution and gene duplication has allowed functional specialization to occur, resulting in a surprisingly large number of different classes of these proteins adapted for intracellular transport of vesicles and organelles, and for assembly and force generation in the meiotic and mitotic spindles. (shrink)

The regulation of drugs presents a challenge for liberalism: how can punishing a person for an action that harms only himself or herself be justified? For public policy a related difficulty is to justify the differential treatment of drugs and alcohol. Philosophical arguments suggest that current regulations are unjustified, and that some currently illegal drugs should be treated no more harshly than alcohol. However, such arguments make little or no impact in public policy discussions. This generates a further problem: to (...) understand the different perspectives of philosophical reasoning and public policy so that philosophical arguments can have a greater role in public policy debates. (shrink)