It is widely believed that the primary function of folk psychology lies in the prediction, explanation and control of behavior. A question arises, however, as to whether folk psychology has also been shaped in fundamental ways by the various other roles it plays in people’s lives. Here I approach that question by considering one particular aspect of folk psychology – the distinction between intentional and unintentional behaviors. The aim is to determine whether this distinction is best understood as a tool (...) used in prediction, explanation and control or whether it has been shaped in fundamental ways by some other aspect of its use. (shrink)

We investigate the value of persons. Our primary goal is to chart a path from equal and extreme value to infinite value. We advance two arguments. Each argument offers a reason to think that equal and extreme value are best accounted for if we are infinitely valuable. We then raise some difficult but fruitful questions about the possible grounds or sources of our infinite value, if we indeed have such value.

The aim of this paper is to present an explanation for the impact of normative considerations on people’s assessment of certain seemingly purely descriptive matters. The explanation is based on two main claims. First, a large category of expressions are tacitly modal: they are contextually equivalent to modal proxies. Second, the interpretation of predominantly circumstantial or teleological modals is subject to certain constraints which make certain possibilities salient at the expense of others.

Philosophical discussions often involve appeals to verdicts about particular cases, sometimes actual, more often hypothetical, and usually with little or no substantive argument in their defense. Philosophers — on both sides of debates over the standing of this practice — have often called the basis for such appeals ‘intuitions’. But, what might such ‘intuitions’ be, such that they could legitimately serve these purposes? Answers vary, ranging from ‘thin’ conceptions that identify intuitions as merely instances of some fairly generic and epistemologically (...) uncontroversial category of mental states or episodes to ‘thick’ conceptions that add to this thin base certain semantic, phenomenological, etiological, or methodological conditions. As this chapter discusses, thick conceptions turn out to have their own methodological problems; some may even leave philosophers in the methodologically untenable position of being unable to determine when anyone is doing philosophy correctly. (shrink)

Recent studies point to a surprising divergence between people's use of the concept of _intention_ and their use of the concept of _acting intentionally_. It seems that people's application of the concept of intention is determined by their beliefs about the agent's psychological states whereas their use of the concept of acting intentionally is determined at least in part by their beliefs about the moral status of the behavior itself (i.e., by their beliefs about whether the behavior is morally good (...) or morally bad). These findings raise a number of difficult questions about the relationship between the concept of intention and the concept of acting intentionally. The present paper addresses those questions using a variety of different methods, including conceptual analysis, psychological experimentation, and an examination of people's use of certain expressions in other languages. (shrink)

Contemporary moral psychology has been dominated by two broad traditions, one usually associated with Aristotle, the other with Kant. The broadly Aristotelian approach emphasizes the role of childhood upbringing in the development of good moral character, and the role of such character in ethical behavior. The broadly Kantian approach emphasizes the role of freely chosen conscious moral principles in ethical behavior. We review a growing body of experimental evidence that suggests that both of these approaches are predicated on an implausible (...) view of human psychology. This evidence suggests that both childhood upbringing and conscious moral principles have extraordinarily little impact on people's moral behavior. This paper argues that moral psychology needs to take seriously a third approach, derived from Nietzsche. This approach emphasizes the role of heritable psychological and physiological traits in explaining behavior. In particular, it claims that differences in the degree to which different individuals behave morally can often be traced back to heritable differences between those individuals. We show that this third approach enjoys considerable empirical support - indeed that it is far better supported by the empirical data than are either the Aristotelian or Kantian traditions in moral psychology. (shrink)

In this paper I argue that junior doctors are morally exploited. Moral exploitation occurs where an individual’s vulnerability is used to compel them to take on additional moral burdens. These might include additional moral responsibility, making weighty moral decisions and shouldering the consequent emotions. Key to the concept of exploitation is vulnerability and here I build on Rosalind McDougall’s work on the key roles of junior doctors to show how these leave them open to moral exploitation by restricting their reasonable (...) options. I argue that there are a number of ways junior doctors are morally exploited. First, their seniors can leverage their position to force a junior to take on some discreet decision. More common is the second type of moral exploitation where rota gaps and staffing issues means junior doctors take on more than their fair share of the moral burdens of practice. Third, I discuss structural moral exploitation where the system offloads moral burdens onto healthcare professionals. Not every instance of exploitation is wrongful and so I conclude by exploring the ways that moral exploitation wrongs junior doctors. (shrink)

Research on dual character concepts has explored cases in which people think that a term applies to an object in a superficial sense but does not apply to that same object in a deeper sense. Most of this research has focused on cases of one particular type, namely, cases in which the object fails to embody the characteristic values of a particular category. However, there are also other types of cases in which we would be inclined to say that a (...) term does not apply in a deeper sense. For example, we might also say this if an object has acquired a certain status but it failed to acquire this status through a morally or legally legitimate process. Or we might say it if a person has certain emotions but these emotions are not rooted in the person’s true self. I argue that these apparently unrelated types of cases are surprisingly similar in a number of important respects. Thus, we should not be seeking a separate account for each separate type of case; we should be seeking an account that explains in a more general way what people mean when they say that a term does not apply in a deeper sense. (shrink)

Many hold that ordinary race-thinking in the USA is committed to the 'one-drop rule', that race is ordinarily represented in terms of essences, and that race is ordinarily represented as a biological (phenotype- and/or ancestry-based, non-social) kind. This study investigated the extent to which ordinary race-thinking subscribes to these commitments. It also investigated the relationship between different conceptions of race and racial attitudes. Participants included 449 USA adults who completed an Internet survey. Unlike previous research, conceptions of race were assessed (...) using concrete vignettes. Results indicate widespread rejection of the one-drop rule, as well as the use of a complex combination of ancestral, phenotypic, and social (and, therefore, non-essentialist) criteria for racial classification. No relationship was found between racial attitudes and essentialism, the one-drop rule, or social race-thinking; however, ancestry-based and phenotype-based classification criteria were associated with racial attitudes. These results suggest a complicated relationship between conceptions of race and racial attitudes. (shrink)

I defend the claim that propositional religious faith that p implies belief that p. While this claim might seem trivial, it has been criticized by Alston, Pojman, Audi, and McKaughan and Howard-Snyder. I begin by defending this view against four objections. In addition to criticizing the belief-plus model, each of the above philosophers have offered their own alternatives to the belief-plus model. I focus on McKaughan’s recent accounts of faith: ”trusting acceptance’ and ”hopeful affirmation’. I argue, following Howard-Snyder, that hopeful (...) affirmation fails to give sufficient conditions for faith. I then argue that there is no reason to think that the token acceptances in faith as trusting acceptance are not instances of belief. (shrink)

Peer commentary on Char, Abràmoff & Feudtner (2020) target article: "Identifying Ethical Considerations for Machine Learning Healthcare Applications" .

Experimental studies suggest that people’s ordinary causal judgments are affected not only by statistical considerations but also by moral considerations. One way to explain these results would be to construct a model according to which people are trying to make a purely statistical judgment but moral considerations somehow distort their intuitions. The present paper offers an alternative perspective. Specifically, the author proposes a model according to which the very same underlying mechanism accounts for the influence of both statistical and moral (...) considerations. On this model, it appears that ordinary causal judgments are quite different from the sorts of judgments one might find in the systematic sciences.Keywords: Causation; Causal cognition; Experimental philosophy; Cognitive science. (shrink)

Sentimental cosmopolitans argue that cultivating empathy for distant others is necessary in order to motivate action to address global injustices. This paper accepts the basic premises of the senti...

Duties to address global poverty face a motivation gap. We have good reasons for acting yet we do not, at least consistently. A ‘sentimental education’, featuring literature and journalism detailing the lives of distant others has been suggested as a promising means by which to close this gap. Although sympathetic to this project, I argue that it is too heavily wed to a charitable model of our duties to address global poverty—understood as requiring we sacrifice a certain portion of our (...) income. However, political action, aimed at altering institutions at both a global and a local level is likely to be necessary in order to provide effective long-term solutions to poverty globally. To rectify this, the article develops an alternative dialogical account of sentimental education, suitable for motivating support for political action to address global poverty. (shrink)

This chapter contains section titled: Substance Among Other Categories Substance and Independence Spinoza's Divine Substance.

Guy Kahane asks an axiological question: what value would (or does) God’s existence bestow on the world? Supposing God’s existence is a matter of necessity, this axiological question faces a problem because answering it will require assessing the truth-value of counterpossibles. I argue that Kahane, Paul Moser, and Richard Davis and Paul Franks fail in their attempts to render the axiological question substantive. I then offer my own solution by bringing work in cognitive psychology and philosophy of mind to bear (...) on the possibility of assessing counterpossibles. I argue that humans can engage in counterpossible reasoning by “accepting” or “supposing” that the antecedent is true and “screening out” those beliefs that would result in contradictions when combined in inferences with the acceptance or supposition. These screened out propositions are not treated as false, but are ignored. I offer a three-valued logic for counterpossible reasoning. I conclude by outlining some implications for the axiological question. (shrink)

In this paper, I aim to show that analytic philosophy can contribute to the theological discussion of ecclesiology. By considering recent analytic work on social ontology, I outline how we might think of the Church as one entity, constituted by many disparate parts. The paper begins with an overview of the theological constraints for the paper, and then proceeds to examine recent work on the philosophy of social ontology and group agency. Drawing on this literature, I outline three models of (...) social ontology from the history of philosophy and suggest reasons why all of them fail to provide an account of the Church’s agency. Finally, I develop an alternative model which, I suggest, better fits the conditions stipulated. (shrink)

A traditional idea is that moral judgment involves more than calculating the consequences of actions; it also requires an assessment of the agent's intentions, the act's nature, and whether the agent uses another person as a means to her ends. I survey experimental developments suggesting that ordinary people often tacitly reason in terms of such deontological rules. It's now unclear whether we should posit a traditional form of the doctrine of double effect. However, further research suggests that a range of (...) non-consequentialist factors influence moral judgment, including intentions, commissions, personal harm, and agent-centered commitments. Many, if not all, such factors appear to affect how involved the agent is in bringing about an outcome. (shrink)

The concept of valuing plays an important role in the way we think about people’s attitudes toward the things they care about most. We invoke this concept in sentences like: I value your friendship. We need to find a leader who truly values political equality. To live a good life, one must always return to the things one values most. Yet there also seem to be cases in which a person has a strong desire for a particular object but in (...) which we would not say that he or she ‘values’ this object. Thus, consider the typical heroin addict. It would sound wrong to say of such a person. (shrink)

There has recently been a renewed interest in the “force” interpretation of evolutionary biology. In this article, I present the general structure of the arguments for the force interpretation and identify a problem in its overly permissive conditions for being a Newtonian force. I then attempt a solution that (1) helps to illuminate the difference between forces and other types of causes and (2) makes room for random genetic drift as a force. In particular, I argue that forces are not (...) different in kind from other types of causes but rather that forces are situated on a continuum of causes distinguished by their unifying power. †To contact the author, please write to: Department of Philosophy, University of Wisconsin–Madison, 5185 Helen C. White Hall, Madison, WI 53706; e‐mail: [email protected]. (shrink)

An oft-neglected issue in Plato’s Euthyphro is the problem of how human beings can reciprocate the gods’ gifts if nothing we do can benefit them. This problem is relevant to a Christian faith that proposes to “serve” God in some way, while also maintaining that God is perfect and in need of nothing from human beings. In this paper I propose a solution to this problem using the concept of divine glory as suggested by several texts of St. Thomas Aquinas. (...) I believe that Aquinas’s claim that God seeks not profit but glory from human acts explains how human beings can reciprocate God’s gifts without detracting from his perfection and self-sufficiency. (shrink)

Tamar Gendler argues that, for those living in a society in which race is a salient sociological feature, it is impossible to be fully rational: members of such a society must either fail to encode relevant information containing race, or suffer epistemic costs by being implicitly racist. However, I argue that, although Gendler calls attention to a pitfall worthy of study, she fails to conclusively demonstrate that there are epistemic (or cognitive) costs of being racist. Gendler offers three supporting phenomena. (...) First, implicit racists expend cognitive energy repressing their implicit biases. I reply, citing Ellen Bialystok’s research, that constant use of executive functioning can be beneficial. Second, Gendler argues that awareness of a negative stereotype of one’s own race with regard to a given task negatively affects one’s performance of that task. This phenomenon, I argue, demonstrates that those against whom the stigma is directed suffer costs, but it fails to demonstrate that the stigmatizers suffer cognitively. Finally, Gendler argues that racists are less competent when recognizing faces of other races than when recognizing faces of their own race because, in the first instance, they encode the race of the face (taking up cognitive space that could have been used to encode fine-grained distinctions), whereas in the second instance they encode no race. I argue that in-group/out-group categorization rather than racism is the cognitive cost. I conclude that Gendler has failed to demonstrate that there are cognitive costs associated with being a racist. (shrink)

Some authors have attempted to defend Leibniz’s Identity of Indiscernibles through weak discernibility. The idea is that if there is a symmetric, nonreflexive physical relation that holds between two particles, then those particles cannot be identical. In this article I focus only on Muller and Saunders’s account and argue that the means by which they achieve weak discernibility is not through a quantum mechanical observable but an alternate mathematical construction that is both unorthodox and incomplete.

In this chapter, I argue that despite Rorty and MacIntyre’s shared historicism, critics are right to claim that Rorty is more of a relativist than MacIntyre because the latter provides a more substantial conception of rational progress. At its most fundamental, MacIntyre’s inter-tradition conception of rational progress recognizes incoherence as a general ill and the pursuit of truth as a general good, whereas the specter of incommensurability precludes Rorty from establishing generalities regarding progress. Thus, after a brief introduction I present (...) the key points of confluence found in Rorty’s and MacIntyre’s respective conceptions of historicism focusing on their conceptions of “justification” and “rationality” as well as their attempts to reject the charge of relativism. Then I show how MacIntyre’s conception of rational progress and the role he envisions for truth as the ideal end of enquiry set him apart from Rorty. Finally, I conclude that these differences make MacIntyre less susceptible to the charge of relativism and that this, in turn, makes his conception of progress more alluring than Rorty’s. (shrink)

In response, I elaborate on my conception of moral reasoning, as well as clarify the structure of debunking arguments and how my cautious optimism is only of the “glass half full” sort. I also explain how rationalism can capture insights purportedly only explained by sentimentalist and Humean views. The reply concludes by clarifying and admitting some limits of the book's scope.

Tenseless theories of time entail that earlierthan, later than and simultaneous with (i.e.,McTaggart's `B-series') are the only temporalproperties exemplified by events. Such theories oftencome under attack for being unable to satisfactorilyaccount for tensed language. In this essay I arguethat tenseless theories of time are capable of twofeats that critics, such as Quentin Smith, argue arebeyond their grasp: (1) They can coherently explainthe impossibility of translating all tensed sentencesby tenseless counterparts; (2) They can account forcertain obviously valid entailment relations betweentensed sentence (...) types. In analyzing tensed entailmentrelations tenselessly, I favor a date analysis oftensed language over a token-reflexive theory. Theupshot is that tenseless theories of time are notundermined by the linguistic facts. (shrink)

_The study investigates the relationship between healthcare spending and economic growth in six selected Sub-Saharan African countries: Nigeria, Ghana, Togo, Benin, Cameroon, and Ethiopia. The study employs the Autoregressive Distributed Lag (ARDL) model as an estimation technique to analyse the panel data which spans from 2000 to 2020. The research examines both the short- and long-run impacts of healthcare spending, population growth, and life expectancy on real GDP (a proxy for economic growth). Based on the ARDL panel results, it is (...) stated that, in the short run, both healthcare spending and life expectancy exert a significant negative impact on real GDP. However, in the long run, real GDP is positively and significantly influenced by all the regressors, highlighting the crucial role of healthcare investment in driving economic development. Additionally, the Granger causality test reveals a bidirectional relationship between real GDP and per capita health spending, suggesting that enhancements in healthcare can stimulate economic growth, and economic growth, in turn, can lead to increased healthcare investments. The study strongly recommends that policymakers in these countries adhere to the Abuja Declaration by allocating 15% of their national budgets to the healthcare sector to bolster economic outcomes. These findings emphasize the critical importance of sustained healthcare investment as a catalyst for long-term economic growth in Sub-Saharan Africa._. (shrink)

American men experience worse outcomes on a wide range of health and well-being variables compared to women, including disease, educational problems, violence, addiction, suicide, unemployment, and life expectancy. Because of this, organizations have created programs that focus on helping men both psychologically and spiritually; however, it is important to assess the effectiveness of these programs. The Crucible Project, founded in 2002, attempts to facilitate the development of integrity, courage, and grace in men using a weekend retreat format. The purpose of (...) this pilot study was to explore the effect of the weekend retreat on participants’ authenticity, assertiveness, and willingness to forgive. Participants completed measures before the weekend retreat, immediately after the weekend retreat, and at a 1-month follow-up. Results indicate that weekend retreat participants demonstrated a significant increase in scores on measures of authenticity and willingness to forgive and a trend toward increased scores on the measure of assertiveness over time. We conclude by discussing limitations of the study, areas for future research, and implications for spiritual and character development. (shrink)

Peer disagreement presents religious believers, agnostics, and skeptics alike with an epistemological problem: how can confidence in any religious claims (including their negations) be epistemically justified? There seem to be rational, well-informed adherents among a variety of mutually incompatible religious and non-religious perspectives, and so the problem of disagreement arises acutely in the religious domain. In this paper, we show that the transformative nature of religious experience and identity poses more than just this traditional, epistemic problem of conflicting religious beliefs. (...) In encountering one another, believers, agnostics, and skeptics confront not just different beliefs, but different ways of being a person. -/- To transition between religious belief and skepticism is not just to adopt a different set of beliefs, but to transform into a different version of oneself. We argue that the transformative nature of religious identity intensifies the problem of pluralism by adding a new dimension to religious disagreement, for there are principled reasons to think we can lack epistemic and affective access to our potential religious, agnostic, or skeptical selves. Yet, access to these selves seems to be required for the purposes of decision-making that is to be both rational and authentic. Finally, we reflect on the relationship between the transformative problem of religious disagreement and what it shows about the epistemic status of religious conversion and de-conversion, in which one disagrees with one’s own (transformed) self. (shrink)

Volume 19, Issue 10, October 2019, Page 52-54.

[First paragraphs: This essay takes its practical orientation from my experiences as a member of a philosophy reading group on death row at Riverbend Maximum Security Penitentiary in Nashville, Tennessee. Its theoretical orientation comes from W. E. B. Du Bois’ lecture-turned-essay, “Criteria of Negro Art,” which argues that the realm of aesthetics is vitally important in the war against racial discrimination in the United States. And since, according to Michele Alexander’s critically-acclaimed The New Jim Crow: Mass Incarceration in the Age (...) of Colorblindness, the prison system should be the primary front today in this war, my essay’s ultimate aim is t/o articulate a new criterion of the present-day “Negro” art being created by a prison population that is still overwhelmingly constituted by persons of color. In my first section, I will show how Du Bois’ insights in “Criteria of Negro Art” remain relevant today, especially in the prison context, and argue that it is thus appropriate for my new criterion to be shaped by his distinctive conception of “propaganda.” In my second section, through a close reading of two texts by Michel Foucault (the pivotal thinker of modern imprisonment), I will flesh out this new criterion, “self-torsion,” defined as the effect of prisoners’ attempts at self-care within a prison system that distorts those attempts into further exploitation of both prisoners and the outside world that imprisons them. And my final section, in an attempt to illustrate this new criterion’s efficacy as a form of propagandistic resistance to contemporary racism, will deploy self-torsion as a critique of two artworks created by imprisoned members of my reading group at Riverbend penitentiary. (shrink)

In this chapter, I approach the subject of peace by way of Andrew Fiala’s pioneering, synthetic work on “practical pacifism.” One of Fiala’s articles on the subject of peace is entitled “Radical Forgiveness and Human Justice”—and if one were to replace “Radical Forgiveness” with “Peace,” this would be a fair title for my chapter. In fact, Fiala himself explicitly makes a connection in the article between radical forgiveness and peace. Also in support of my project, Fiala’s article names four of (...) the six historical figures who are central to my chapter, namely Marcus Aurelius, King, Arendt, and Nietzsche. Moreover, Fiala also insists there “forgiveness must be held in creative tension with justice,” and it is this very tension that forms the basis of my new conception of socially-just peace. To wit, I propose that socially-just peace is lovingly generous reimagining (peace) through intuitively self-overcoming tension (social justice). (shrink)

This chapter outlines a new theoretical method, which I call “dancing-with,” emerging from the process of writing my dissertation and the book manuscript that followed it. Defined formally, a given theorist X can be said to “dance-with” with a second theorist Y insofar as X “choreographs” an interpretation of Y which is both true to Y and Y’s historical communities, and also meaningful and actionable (i.e. facilitating social justice) for X and X’s historical communities. In this pursuit, the method of (...) dancing-with involves both (1) a creative “torsion” of Y’s thought (particularly in the direction of unconscious, embodied and political factors at work in Y’ texts), and (2) a resultant, sympathetic torsion of X’s thought toward Y. In other words, X and Y “meet in the middle,” like two dancers walking onto the dance floor, to explore the promise of a flourishing artistic partnership. In this partnership, each must attend to the way that political meanings are inscribed on the other’s raced/sexed/etc. body, both to react maximally justly, and to maximize the aesthetic movement options that can be brought into play. As the method of dancing-with is thus modeled on an ideal comportment for improvisational social dance (such as the contemporary Latin dance called “salsa”), I envision the end-goal of dancing-with as what I call “poetic social justice.” By this, I mean the “poetic justice” of two theorists’ mutually empowering each other for maximal social good. Though this process is admittedly more difficult between some theorists, in part as a function of their respective embodiments and sociohistorical positions, at least a move or two together is always possible. (shrink)

In this article I seek to come to some understanding of the interlocutors in the first book of Plato’s Republic, particularly Cephalus. A more complete view of Cephalus not only provides some interesting ways to think about Plato and the Republic, but also suggests an interesting alternative to Plato’s view of justice. The article will progress as follows: First, I discuss Plato’s allegory of the cave. I, then, critique the cave allegory by applying the same kind of reasoning that O. (...) K. Bouwsma used to criticize Descartes’ evil genius. Next, I present what I think is a fruitful way to understand Cephalus. Finally, I draw some important conclusions regarding justice and offer some interesting critiques of Plato and Platonism. (shrink)

End-of-life disputes in Ontario are currently overwhelmingly assessed through the singular lens of patient autonomy. The current dispute resolution mechanism does not adequately consider evidence-based medical guidelines, standards of care, the patient’s best interests, expert opinion, or distributive justice. We discuss two cases adjudicated by the Consent and Capacity board of Ontario that demonstrate the over emphasis on patient autonomy. Current health care policy and the Health Care Consent Act also place emphasis on patient autonomy without considering other ethically defensible (...) factors. We argue that current policy and legislation require amendment, and unless there are measures undertaken to modify them, both the quality of care provided and the long-term capabilities of the health care system to remain publicly-funded, comprehensive and equitable, are at stake. (shrink)

ABSTRACTIn order to explain the effects found in the heuristics and biases literature, dual-process theories of reasoning claim that human reasoning is of two kinds: Type-1 processing is fast, automatic, and associative, while Type-2 reasoning is slow, controlled, and rule based. If human reasoning is so divided, it would have important consequences for morality, epistemology, and philosophy of mind. Although dual-process theorists have typically argued for their position by way of an inference to the best explanation, they have generally failed (...) to consider alternative hypotheses. Worse still, it is unclear how we might test dual-process theories. In this article, I offer a one-system theory, which I call the Sound-Board Account of Reasoning, according to which there is one reasoning system which is flexible, allowing the properties used to distinguished Type-1 and Type-2 reasoning to cross-cut one another. I empirically distinguish my theory from the two dominant versions of dual-process theory (parallel... (shrink)

In this chapter, I will explore the intersection of philosophy and childhood through the intriguing case study of J. S. Mill, who was almost completely denied a childhood—in the nineteenth-century sense of a qualitatively distinct period inclusive of greater play, imaginative freedom, flexibility, and education. For his part, Mill’s lack of such a childhood was the direct result of his father, James Mill (economic theorist and early proponent of Utilitarianism), who in a letter to Jeremy Bentham explicitly formulates a plan (...) to raise his son as an experiment in the Utilitarian “science” of ethics. More specifically, although James Mill’s end was to create a near-superhuman champion of Utilitarianism, his means to that end included denying John access to other children and the Romantic poetry of his contemporaries. Despite this oppressive lack of a childhood, however, J. S. Mill went on to become perhaps the most influential social and political reformer in British history, especially in regard to gender relations through his groundbreaking work for women’s suffrage. This begs the central question of this chapter, namely how could a philosopher’s tyrannized childhood nevertheless lead to his later overturning of such tyranny in the political sphere? (shrink)

The requirement of naturalness has long served as an influential constraint on model-building in theoretical particle physics. Yet there are many ways of understanding what, precisely, this requirement amounts to, from restrictions on the amount of fine-tuning that a model can exhibit, to prohibitions on sensitive dependence between physics at different scales, to the requirement that dimensionless parameters defining the Lagrangian of a theory all be of order one unless they are protected by a symmetry. This workshop aims to clarify (...) the relationships among these concepts of naturalness and their connection to the hierarchy problem, as well as to assess arguments for and against imposing various forms of naturalness as a requirement on particle physics model-building. (shrink)