This book makes the case for the news media to take the lead in combatting key threats to American society including racial injustice, economic disparity, and climate change by adopting an "ethics of care" in reporting practices. Examining how traditional news coverage of race, economics and climate change has been dedicated to straightforward facts, the author asserts that journalism should now respond to societal needs by adopting a moral philosophy of the "ethics of care," opening the door to empathetic yet (...) factual and fair coverage of news events, with a goal to move public opinion to the point that politicians are persuaded to take effective action. The book charts a clear path for how this style of ethics can be applied by today's journalists, tracing the emergence of this empathy-based ethics from feminist philosophy in the 1980s. It ultimately urges ethical news organizations to adopt the ethics of care, based on the human emotion prioritized by Scottish Enlightenment philosopher David Hume, and to pursue a more pro-active, solutions-seeking coverage of current events. This is an invaluable text for students and academics in the fields of journalism ethics, media ethics and media law, as well as for media professionals looking for a fresh perspective on practicing ethical journalism. (shrink)

Cornford's interpretation of Anaxagoras' theory of matter was an attempt to solve the apparent contradiction between the Principle of Homoeomereity, as he calls it, and that which asserts that ‘there is a portion of everything in everything’; and also, perhaps, to assign a more definite place in the system to the qualitative ‘Opposites’ which Tannery and Burnet had asserted, in rather vague terms, to be Anaxagoras' elements. In effect he solves the problem by applying the former principle to the phenomenal (...) world and to the Seeds which are the elements for Anaxagoras, and confining the latter, the principle of Universal Mixture as we may call it, to the Opposites, which are the substantial but inseparable constituents of the Seeds. By this tidy and ingenious solution he avoids not only the above-mentioned contradiction but also what he calls the grotesque and gratuitous absurdity of holding that a Seed of gold contains mostly gold, but also flesh and all other natural substances, in order to explain the possibility of various changes, the great majority of which never occur anyhow. (shrink)

In this paper, I argue that John Locke's account of knowledge coupled with his commitments to moral ideas being voluntary constructions of our own minds and to divine voluntarism (moral rules are given by God according to his will) leads to a seriously flawed view of moral knowledge. After explicating Locke's view of moral knowledge, highlighting the specific problems that seem to arise from it, and suggesting some possible Lockean responses, I conclude that the best Locke can do is give (...) us a trivial account of moral knowledge which cannot avoid problems with subjectivity and relativism. (shrink)

Moral philosophers have given increased attention to moral intuitionism in recent years. Despite articulations of moral intuitionism that should be taken more seriously than they have been, dissenters continue to express opposition. Among the most frequent criticisms of moral intuitionism are the Mysteriousness and Dogmatism Objections. The Mysteriousness Objection charges moral intuitionists with postulating a mysterious faculty of knowing. The Dogmatism Objection accuses moral intuitionists of relying on dogmatic assertions which are not, or cannot be, proven or adequately argued for. (...) In this dissertation I defend moral intuitionism against both attacks. By drawing on resources going back to eighteenth-century intuitionists, I show that a carefully articulated moral intuitionism neither requires a mysterious faculty of knowing nor invites dogmatism. I first investigate the moral intuitionism of four eighteenth-century British philosophers which anticipates and begins to address the Mysteriousness and Dogmatism Objections. Both critics of and adherents to moral intuitionism in the contemporary period have largely ignored the moral intuitionism of these eighteenth-century thinkers. Two significant contributions of this chapter are that it gives serious attention to the moral intuitionism of the eighteenth-century moral intuitionists, and it prepares for utilizing their views in answering objections to contemporary moral intuitionism. Next, I briefly explicate a plausible version of a moderate moral intuitionism against which the Mysteriousness and Dogmatism Objections are evaluated. Finally, I set out the details of each of these objections and respond to them. The sustained attention I give to these objections is a further significant contribution of this dissertation. I conclude that the Mysteriousness and Dogmatism Objections are not successful attacks on moral intuitionism. (shrink)

This paper examines the functions of narrative within legal argumentation. My purposes are these: 1) to repudiate common assumptions that differentiate ‘argumentation’ and ‘storytelling’ in the law; 2) to begin to theorize anew how legal argumentation functions; 3) to explore the difficulties of evaluating the law's argumentative narratives; and 4) to trace some of the anxiety that judges themselves reveal about their roles as storytellers. I conclude that narrative is necessary to law's claims to authority, even as it complicates our (...) understandings about how legislative policy decisions produce effects, and even as judges themselves seek to mask its importance. (shrink)

a comprehensive, somewhat Gricean theory of speech acts, including an account of communicative intentions and inferences, a taxonomy of speech acts, and coverage of many topics in pragmatics -/- .

Presenting a novel account of singular thought, a systematic application of recent work in the theory of speech acts, and a partial revival of Russell's analysis of singular terms, this book takes an original approach to the perennial problems of reference and singular terms by separating the underlying issues into different levels of analysis.

This volume collects essays which are thematically connected through the work of Kent Emery Jr., to whom the volume is dedicated. A main focus lies on the attempts to bridge the gap between mysticism and a systematic approach to medieval philosophical thought.

Confusion in terms inspires confusion in concepts. When a relevant distinction is not clearly marked or not marked at all, it is apt to be blurred or even missed altogether in our thinking. This is true in any area of inquiry, pragmatics in particular. No one disputes that there are various ways in which what is communicated in an utterance can go beyond sentence meaning. The problem is to catalog the ways. It is generally recognized that linguistic meaning underdetermines speaker (...) meaning because of the need for disambiguation and reference assignment and because people can speak figuratively or indirectly. But philosophers and linguists are coming to recognize that these are not the only ways. The situation may be described in Gricean terms: the distinction between what is said and what is implicated is not exhaustive. Charting the middle ground between the two will require attending to specific examples, noting their distinctive features, and articulating the relevant concepts. That is what I aim to do here. The basic idea will be to distinguish not only the implied from the explicit but the implicit from the implied. (shrink)

Grice’s distinction between what is said and what is implicated has greatly clarified our understanding of the boundary between semantics and pragmatics. Although border disputes still arise and there are certain difficulties with the distinction itself (see the end of §1), it is generally understood that what is said falls on the semantic side and what is implicated on the pragmatic side. But this applies only to what is..

This paper offers a smattering of applications of pragmatics to epistemology. In most cases they concern recent epistemological claims that depend for their plausibility on mistaking something pragmatic for something semantic. After giving my formulation of the semantic/pragmatic distinction and explaining how seemingly semantic intuitions can be responsive to pragmatic factors, I take up the following topics: 1. Classic Examples of Confusing Meaning and Use 2. Pragmatic Implications of Hedging or Intensifying an Assertion 3. Belief Attributions 4. Knowledge-wh 5. The (...) Knowledge Rule on Assertion 6. Testimony 7. Asserting and Thinking of Possibilities 8. Concessive Knowledge Attributions 9. “Pragmatic Encroachment” 10. Epistemic Contextualism.. (shrink)

The traditional puzzles about belief reports puzzles rest on a certain seemingly innocuous assumption, that 'that'-clauses specify belief contents. The main theories of belief reports also rest on this "Specification Assumption", that for a belief report of the form 'A believes that p' to be true,' the proposition that p must be among the things A believes. I use Kripke's Paderewski case to call the Specification Assumption into question. Giving up that assumption offers prospects for an intuitively more plausible approach (...) to the semantics of belief reports. But this approach must confront a puzzle of its own: it turns out that every case is a Paderewski case, at least potentially. (shrink)

In Virtues of the Will, Bonnie Kent traces late thirteenth-century debates about the freedom of the will, moral weakness, and other issues that helped change the course of Western ethics. She argues that one cannot understand the controversies of the period or see Duns Scotus in perspective without paying due attention to his immediate predecessors: the influential secular master Henry of Ghent, Walter of Bruges, William de la Mare, Peter Olivi, and other Franciscans. Seemingly radical doctrines in Scotus often (...) turn out to be moderate in comparison to other near-contemporary views, and striking Scotistic innovations often turn out to be something approaching commonplaces of Franciscan thought. This study presents the controversies of the period less as a reaction by theologians against philosophy than as genuine philosophical debates about problems raised by Aristotle's thought. And it presents Scotus's teachings less as a break with tradition than as a reasonably natural response to issues debated by his predecessors. The overall aim is to recover part of a late thirteenth-century dialogue about the will and morality. By explaining in a clear, accessible style the sometimes complex issues debated during this period, Virtues of the Will helps readers understand not only the historical and doctrinal context but also the more enduring philosophical problems posed by Aristotle's teachings. (shrink)

The Evidence for the Top Quark offers both a historical and philosophical perspective on an important recent discovery in particle physics: evidence for the elementary particle known as the top quark. Drawing on published reports, oral histories, and internal documents from the large collaboration that performed the experiment, Kent Staley explores in detail the controversies and politics that surrounded this major scientific result. At the same time the book seeks to defend an objective theory of scientific evidence based on (...) error probabilities. Such a theory provides an illuminating explication of the points of contention in the debate over the evidence for the top quark. Philosophers wishing to defend the objectivity of the results of scientific research must face unflinchingly the realities of scientific practice, and this book attempts to do precisely that. (shrink)

This paper defends a purely semantic notionof what is said against various recent objections. Theobjections each cite some sort of linguistic,psychological, or epistemological fact that issupposed to show that on any viable notion of what aspeaker says in uttering a sentence, there ispragmatic intrusion into what is said. Relying on amodified version of Grice's notion, on which what issaid must be a projection of the syntax of the utteredsentence, I argue that a purely semantic notion isneeded to account for the (...) linguistically determinedinput to the hearer's inference to what, if anything,the speaker intends to be conveying in uttering thesentence. (shrink)

Within democratic societies, a deep division exists over the nature of community and the grounds for political life. Should the political order be neutral between competing conceptions of the good life or should it be based on some such conception? This book addresses one crucial set of problems raised by this division: What bases should officials and citizens employ in reaching political decisions and justifying their positions? Should they feel free to rely on whatever grounds seem otherwise persuasive to them, (...) like religious convictions, or should they restrict themselves to "public reasons," reasons that are shared within the society or arise from the premises of liberal democracy? Kent Greenawalt argues that fundamental premises of liberal democracy alone do not provides answers to these questions, that much depends on historical and cultural contexts. After examining past and current practices and attitudes in the United States, he offers concrete suggestions for appropriate principles relevant to American society today. This incisive and timely analysis by one of our leading legal philosophers should attract a wide and diverse readership of scholars, practitioners, and concerned citizens. (shrink)

The distinction between semantics and pragmatics is easier to apply than to explain. Explaining it is complicated by the fact that many conflicting formulations have been proposed over the past sixty years. This might suggest that there is no one way of drawing the distinction and that how to draw it is merely a terminological question, a matter of arbitrary stipulation. In my view, though, these diverse formulations, despite their conflicts, all shed light on the distinction as it is commonly (...) applied, in both linguistics and philosophy. Although it is generally clear what is at issue when people apply the distinction to specific linguistic phenomena, what is less clear, in some cases anyway, is whether a given phenomenon is semantic or pragmatic, or both. Fortunately, there are other phenomena that are uncontroversially semantic or, as the case may be, uncontroversially pragmatic. Their example will help us get clear on what the semantics-pragmatics distinction is. (shrink)

Many philosophers have claimed that evidence for a theory is better when multiple independent tests yield the same result, i.e., when experimental results are robust. Little has been said about the grounds on which such a claim rests, however. The present essay presents an analysis of the evidential value of robustness that rests on the fallibility of assumptions about the reliability of testing procedures and a distinction between the strength of evidence and the security of an evidence claim. Robustness can (...) enhance the security of an evidence claim either by providing what I call second-order evidence, or by providing back-up evidence for a hypothesis. (shrink)

When I examine contextualism there is much that I can doubt. I can doubt whether it is a cogent theory that I examining, and not a cleverly stated piece of whacks. I can doubt whether there is any real theory there at all. Perhaps what I took to be a theory was really some reflections; perhaps I am even the victim of some cognitive hallucination. One thing however I cannot doubt: that there exists a widely read pitch of a round (...) and somewhat bulgy shape. (shrink)

What bothers people about reliabilism as a theory of justified belief? It has yet to be formulated adequately, but most philosophical theories have that problem. People seem to be bothered by the very idea of reliabilism, with its apparent disregard for believers’ rationality and responsibility. Yet its supporters can’t seem to understand its opponents complaints. I believe that the conflict can be clarified, if not resolved, by drawing certain important distinctions.

Look before you leap. - Proverb. He who hesitates is lost. - Another proverb.

Once upon a time it was assumed that speaking literally and directly is the norm and that speaking nonliterally or indirectly is the exception. The assumption was that normally what a speaker means can be read off of the meaning of the sentence he utters, and that departures from this, if not uncommon, are at least easily distinguished from normal utterances and explainable along Gricean lines. The departures were thought to be limited to obvious cases like figurative speech and conversational (...) implicature. However, people have come to appreciate that the meaning of a typical sentence, at least one we are at all likely to use, is impoverished, at least relative to what we are likely to mean in uttering it. In other words, what a speaker normally means in uttering a sentence, even without speaking figuratively or obliquely, is an enriched version of what could be predicted from the meaning of the sentence alone. This can be because the sentence expresses a “minimal” (or “skeletal”) proposition or even because it fails to express a complete proposition at all.1 Indeed, it is now a platitude that linguistic meaning generally underdetermines speaker meaning. That is, generally what a speaker means in uttering a sentence, even if the sentence is devoid of ambiguity, vagueness, or indexicality, goes beyond what the sentence means. The question is what to make of this Contextualist Platitude, as I’ll call it. It may be a truism, but does it require a radical revision of the older conception of the relation between what sentences mean and what speakers mean in uttering them? Does it lead to a major modification, or perhaps even outright rejection, of the semantic-pragmatic distinction? I think.. (shrink)

C.S. Peirce, the American philosopher and a principal figure in the development of the modern study of semiotics, struggled, mostly during his later years, to work out a systematic method for classifying sciences. By doing this, he hoped to define more clearly the various tasks of these sciences by showing how their individual effects are interrelated and how these effects, considered in their interrelations, establish pragmatic meanings for each individual science. Much of his work was centered on the meaning and (...) function of logic in relation to other areas of human knowledge. By rightly defining the work of logic, Peirce argued, the work of the other sciences could be pursued with more rigorous reasoning. Beverley Kent closely examines the published and unpublished writings of Peirce and carefully attends to the chronological development of his systems of classification; she thereby shows for the first time in the scholarly literature how seeming contradictions in Peirce's evolving classification are really part of an increasingly clear position. Logic, Peirce came to understand, is actually dependent on ethics and aesthetics for its principles. Kent shows how Peirce's working out of the classification of logic in relation to other sciences is a clue to the significant differences between his early and late philosophy and, perhaps even more important, to a reading of his more general claims for a philosophy of "pragmaticism." This work will be of interest to readers of Peirce and American philosophy, to historians of logic and semiotics, and to those more generally interested in the history of systems of knowledge-classification. (shrink)

There are many mean and nasty things to say about mean and nasty talk, but I don't plan on saying any of them. There's a specific problem about slurring words that I want to address. This is a semantic problem. It's not very important compared to the real-world problems presented by bigotry, racism, discrimination, and worse. It's important only to linguistics and the philosophy of language.

When I examine contextualism there is much that I can doubt. I can doubt whether it is a cogent theory that I examining, and not a cleverly stated piece of whacks. I can doubt whether there is any real theory there at all. Perhaps what I took to be a theory was really some reflections; perhaps I am even the victim of some cognitive hallucination. One thing however I cannot doubt: that there exists a widely read pitch of a round (...) and somewhat bulgy shape. (shrink)

Proper names seem simple on the surface. Indeed, anyone unfamiliar with philosophical debates about them might wonder what the fuss could possibly be about. It seems obvious why we need them and what we do with them, and that is to talk about particular persons, places, and things. You don't have to be as smart as Mill to think that proper names are simply tags attached to individuals. But sometimes appearances are deceiving.

Reports of quantitative experimental results often distinguish between the statistical uncertainty and the systematic uncertainty that characterize measurement outcomes. This article discusses the practice of estimating systematic uncertainty in high-energy physics. The estimation of systematic uncertainty in HEP should be understood as a minimal form of quantitative robustness analysis. The secure evidence framework is used to explain the epistemic significance of robustness analysis. However, the empirical value of a measurement result depends crucially not only on the resulting systematic uncertainty estimate, (...) but on the learning aims for which that result will be used. Important conceptual and practical questions regarding systematic uncertainty assessment call for further investigation. _1_ Introduction _2_ Systematic Uncertainty: The Very Idea _3_ Systematic Uncertainty in High-Energy Physics _4_ Methodological Debates in High-Energy Physics _5_ The Secure Evidence Framework _6_ Systematic Uncertainty Assessment as Robustness Analysis _7_ Security and Sensitivity _8_ Conclusion Appendix. (shrink)

We hardly ever mean exactly what we say. I don’t mean that we generally speak figuratively or that we’re generally insincere. Rather, I mean that we generally speak loosely, omitting words that could have made what we meant more explicit and letting our audience fill in the gaps. Language works far more efficiently when we do that. Literalism can have its virtues, as when we’re drawing up a contract, programming a computer, or writing a philosophy paper, but we generally opt (...) for efficiency over explicitness. In.. (shrink)

MARGA REIMER has forcefully challenged David Kaplan's recent claim ([3], pp. 582-4) that demonstrative gestures, in connnection with uses of demonstrative expressions, are without semantic significance and function merely as 'aids to communication', and that speaker intentions are what determine the demonstratum. Against this Reimer argues that demonstrations can and do play an essential semantic role and that the role of intentions is marginal at best. That is, together with the linguistic meaning of the demonstrative phrase being used, an act (...) of demonstration determines what is said. I will argue that Kaplan's view is borne out if we consider the referential intentions specific to communication. Reimer may be correct about such intentions as she considers, but she overlooks specifically referential ones. When these are taken into account, we find that aalthough demonstrations contribute in a way to what is said, this does not make them semantically significant. (shrink)

Powerful emotion and pursuit of self-interest have many times led people to break the law with the belief that they are doing so with sound moral reasons. This study is a comprehensive philosophical and legal analysis of the gray area in which the foundations of law and morality clash. This objective book views these oblique circumstances from two perspectives: that of the person who faces a possible conflict between the claims of morality and law and must choose whether or not (...) to obey the penal code; and that of the people who make and uphold laws and must decide whether to treat someone with a moral claim to disobey differently from ordinary lawbreakers. In examining the extent of the obligations owed by citizens to their government, Greenawalt concentrates on the possible existence of a single source of obligation that reaches all citizens and all laws. He also discusses techniques of amelioration of punishment for conscientious lawbreakers, asking how far legal systems should go to accomodate individuals who break the law for reason of conscience. Drawing from numerous examples of conflicts between law and morality, Greenawalt illustrates in detail the positions and predicaments of potential lawbreakers and lawmakers alike. (shrink)

From ethics to epistemology to metaphysics, it is common for philosophers to appeal to “intuitions” about cases to identify counterexamples to one view and to find support for another. It would be interesting to examine the evidential status of such intuitions, snap judgments, gut reactions, or whatever you want to call them, but in this paper I will not be talking about moral, epistemological, or metaphysical intuitions. I’ll be focusing on semantic ones. In fact, I’ll be focusing on semantic intuitions (...) about sentences, not individual words (although the contributions of individual words may ultimately be at issue in some of these cases), and on closely related intuitions about what is said in utterances of those sentences. Such intuitions play an important role in philosophy of language.. (shrink)

As the dust jacket proclaims, “this is surely Fodor’s most irritating book in years …. It should exasperate philosophers, linguists, cognitive psychologists, and cognitive neuroscientists alike.” Yes, Fodor is an equal-opportunity annoyer. He sees no job for conceptual analysts, no hope for lexical semanticists, and no need for prototype theorists. When it comes to shedding light on concepts, these luminaries have delivered nothing but moonshine. Fodor aims to remedy things, and not just with snake oil. He serves up plenty of (...) clever barbs, potshots, and one-liners, not to mention arguments, to promote his “informational atomism.” It states that there is a large class of concepts, namely lexical concepts, that are ontologically and semantically primitive: each such concept has no internal structure and has its content not in virtue of any relation it bears to other concepts but in virtue of a nomic relation it bears to some property. The property it is thus “locked to” is its content. (shrink)

In this chapter, the author offers another explanation of the variation in contents, which is explained by contextualism as being related to a variation in standards. The author’s explanation posits that the contents of knowledge attributions are invariant. The variation lies in what knowledge attributions we are willing to make or accept. Although not easy to acknowledge, what contextualism counts as knowledge varies with the context in which it is attributed. A new rival to contextualism, known as Subject-Sensitive Invariantism, goes (...) so far as to suggest that practical importance to the subject can affect the truth-value of a knowledge attribution. John MacFarlane puts forth another view in which the truth-value of a knowledge attribution is not absolute but relative. These two views raise interesting questions in their own right, but it is only contextualism which implies that the content of a knowledge attribution can vary with facts about the context in which it is made. (shrink)