Left-wing authoritarianism remains far less understood than right-wing authoritarianism. We contribute to literature on the former, which typically relies on surveys, using a new social media analytic approach. We use a list of 60 terms to provide an exploratory sketch of the outlines of a political ideology – tribal equalitarianism – with origins in 19th and 20th century social philosophy. We then use analyses of the English Corpus of Google Books (n > 8 million books) and scraped unique tweets from (...) Twitter (n = 202,582) to conduct a series of investigations to discern the extent to which this ideology is cohesive amongst the public, reveals signatures of authoritarianism and has been growing in popularity. Though exploratory, our results provide some evidence of left-wing authoritarianism in two forms: (1) a uniquely conservative signature amongst ostensible liberals using measures derived from Moral Foundations Theory and (2) a substantial prevalence of anger, relative to anxiety or sadness, in tweets analyzed for sentiment. In general, results indicate that this worldview is growing in popularity, is increasingly cohesive, and shows signatures of authoritarianism. (shrink)

Liberalism is taking a beating. Many regimes return to religious rationales for state authority. They increasingly oppose liberal institutions. This essay lays the groundwork for engaging these _religious anti-liberalisms_. In this essay, I assess the religious anti-liberalism known as Catholic integralism. This ancient doctrine challenged historic political philosophers like Thomas Hobbes and John Locke. Surprisingly, it has recently resurfaced in some Catholic intellectual circles. Integralists propose that governments exist to secure the common good: temporal and spiritual. God authorizes two powers (...) to govern humankind. The state governs in matters temporal, the church in matters spiritual. When their missions intersect, the church is sovereign owing to its nobler purpose. Contemporary Catholic political philosophy rejects integralism. But it remains overwhelmingly perfectionist: states exist to promote the authentic individual and common good. These _natural law perfectionists_ say that states should promote _natural _goods: goods, such as health and friendship, that anyone can see as such through the use of reason. States should _not_ promote _supernatural _goods: goods, such as faith and hope, that we only grasp through revelation. Catholic perfectionists treat natural and supernatural goods _asymmetrically_. Integralists reject the asymmetry. God authorizes the church to promote supernatural goods, and the church may direct the state to advance its mission. On this basis, I argue that integralists can mount a powerful philosophical argument against standard natural law perfectionism—the _symmetry argument_. It claims that natural law perfectionists cannot justify their asymmetric treatment of goodness. Integralism, in contrast, treats the good symmetrically. (shrink)

_Challenges conventional understandings of Heidegger’s account of the body._.

Work on a computer program called SMILE + IBP (SMart Index Learner Plus Issue-Based Prediction) bridges case-based reasoning and extracting information from texts. The program addresses a technologically challenging task that is also very relevant from a legal viewpoint: to extract information from textual descriptions of the facts of decided cases and apply that information to predict the outcomes of new cases. The program attempts to automatically classify textual descriptions of the facts of legal problems in terms of Factors, a (...) set of classification concepts that capture stereotypical fact patterns that effect the strength of a legal claim, here trade secret misappropriation. Using these classifications, the program can evaluate and explain predictions about a problem’s outcome given a database of previously classified cases. This paper provides an extended example illustrating both functions, prediction by IBP and text classification by SMILE, and reports empirical evaluations of each. While IBP’s results are quite strong, and SMILE’s much weaker, SMILE + IBP still has some success predicting and explaining the outcomes of case scenarios input as texts. It marks the first time to our knowledge that a program can reason automatically about legal case texts. (shrink)

In Being and Time, Martin Heidegger introduces a unique interpretation of death as a kind of world-collapse or breakdown of meaning that strips away our ability to understand and make sense of who we are. This is an ‘ontological death’ in the sense that we cannot be anything because the intelligible world that we draw on to fashion our identities and sustain our sense of self has lost all significance. On this account, death is not only an event that we (...) can physiologically live through; it can happen numerous times throughout the finite span of our lives. This paper draws on Arthur Frank’s (At the will of the body: reflections on illness. Houghton, Boston, 1991) narrative of critical illness to concretize the experience of ‘ontological death’ and illuminate the unique challenges it poses for health care professionals. I turn to Heidegger’s conception of ‘resoluteness’ (Entschlossenheit) to address these challenges, arguing for the need of health care professionals to help establish a discursive context whereby the critically ill can begin to meaningfully express and interpret their experience of self-loss in a way that acknowledges the structural vulnerability of their own identities and is flexible enough to let go of those that have lost their significance or viability. (shrink)

Husserl seems to have devoted roughly equal amounts of energy and pages to the description of perception, judgement, and imagination. By “description,” he meant the analysis of the traits and components of mental states or acts and their objects. As his views changed over the years about the nature of intentionality and philosophy, the descriptive psychology of the Logical Investigations (1900/01) gave way to descriptive programmes in which the objects of perception and of judgement were conceived of in terms of (...) a new, analytic framework; in particular Husserl lost interest in describing the things and processes in the real world that are the objects of perception and judgement and so too in describing their relations to these acts. His new analytic framework, particularly as it applies to perception, has been thoroughly expounded and discussed in the literature. My aim here is to expound Husserl's first descriptions of perception within the framework of the Investigations and to incorporate as far as possible his later descriptive results to the extent that these are separable from his later turn to idealism. (shrink)

It is widely believed that bringing parties with differing opinions together to discuss their differences will help both in securing consensus and also in ensuring that this consensus closely approximates the truth. This paper investigates this presumption using two mathematical and computer simulation models. Ultimately, these models show that increased contact can be useful in securing both consensus and truth, but it is not always beneficial in this way. This suggests one should not, without qualification, support policies which increase interpersonal (...) contact if one seeks to improve the epistemic performance of groups. (shrink)

In 2014, I published a proposal for a definition of “religion”. My goal was to offer a definition of this contentious term that would include Buddhism, Daoism, and other non-theistic forms of life widely considered religions in the contemporary world. That proposal suggested necessary and sufficient conditions for treating a form of life as a religious one. It was critiqued as too broad, however, on the grounds that it would include the study of math as a religion. How can one (...) include forms of life based on non-theistic realities without including math? In this paper, I show the flaw in the previous definition and the weaknesses of two attempts to evade that flaw, before recommending a shift, first, to a Wittgenstein-inspired polythetic definition of “religion” and, second, to a certain kind of polythetic definition that I call “anchored”. (shrink)

The era of the Cyborg is now upon us. This has enormous implications on ethical values for both humans and cyborgs. In this paper the state of play is discussed. Routes to cyborgisation are introduced and different types of Cyborg are considered. The author's own self-experimentation projects are described as central to the theme taken. The presentation involves ethical aspects of cyborgisation both as it stands now and those which need to be investigated in the near future as the effects (...) of increased technological power have a more dramatic influence. An important feature is the potential for cyborgs to act against, rather than for, the interests of humanity. (shrink)

It is plausible to think that the epistemic benefit of having an explanation is understanding. My focus in this article is on the extent to which explanatory understanding, perhaps unlike knowledge, is compatible with certain forms of luck—the extent to which one can understand why something is the case when one is lucky to truly believe an explanatorily relevant proposition. I argue, contra Stephen Grimm ([2006]) and Duncan Pritchard ([2008], [2009]), that understanding quite generally is compatible with luckily believing a (...) true, explanatorily relevant proposition. My strategy is to argue that various intuitions that seem to rule against lucky understanding can be explained away, and thus do not compel us to reject the thesis that, in general, understanding tolerates luck. In arriving at this conclusion, I address some salient issues regarding the testimony of others, and also draw out the consequences of my discussions for the status of understanding as a cognitive achievement. (shrink)

Two months after the attacks of 9/11, the Bush administration, in the midst of what it perceived to be a state of emergency, authorized the indefinite detention of noncitizens suspected of terrorist activities and their subsequent trials by a military commission. Here, distinguished Italian philosopher Giorgio Agamben uses such circumstances to argue that this unusual extension of power, or "state of exception," has historically been an underexamined and powerful strategy that has the potential to transform democracies into totalitarian states. The (...) sequel to Agamben's _Homo Sacer: Sovereign Power and Bare Life, State of Exception_ is the first book to theorize the state of exception in historical and philosophical context. In Agamben's view, the majority of legal scholars and policymakers in Europe as well as the United States have wrongly rejected the necessity of such a theory, claiming instead that the state of exception is a pragmatic question. Agamben argues here that the state of exception, which was meant to be a provisional measure, became in the course of the twentieth century a normal paradigm of government. Writing nothing less than the history of the state of exception in its various national contexts throughout Western Europe and the United States, Agamben uses the work of Carl Schmitt as a foil for his reflections as well as that of Derrida, Benjamin, and Arendt. In this highly topical book, Agamben ultimately arrives at original ideas about the future of democracy and casts a new light on the hidden relationship that ties law to violence. (shrink)

Even the most cursory reader of Husserl’s writings must be struck by the frequent references to essences (“Wesen”, “Essenzen”), Ideas (“Idee”), kinds, natures, types and species and to necessities, possibilities, impossi- bilities, necessary possibilities, essential necessities and essential laws. What does Husserl have in mind in talking of essences and modalities? What did he take the relation between essentiality and modality to be? In the absence of answers to these questions it is not clear that a reader of Husserl can (...) be said to understand him. (shrink)

This paper attempts to reconcile, what appear to be, two conflicting accounts of authenticity in Heidegger’s thought. Authenticity in Being and Time is commonly interpreted in ‘existentialist’ terms as willful commitment and resoluteness in the face of one’s own death but, by the late 1930’s, is reintroduced in terms of Gelassenheit, as a non-willful openness that “lets beings be.” By employing Heidegger’s conception of authentic historicality , understood as the retrieval of Dasein’s past, and drawing on his writings on Hölderlin (...) in the 1930’s and 1940’s, I suggest that the ancient interpretation of leisure and festivity may play an important role in unifying these conflicting accounts. Genuine leisure, interpreted as a form of play , frees us from inauthentic busy-ness and gives us an opening to face the abyssal nature of our own being and the mystery that “beings are” in the first place. To this end, leisure re-connects us with wonder as the original temperament of Western thought. In leisurely wonder, the authentic self does not seek purposive mastery and control over beings but calmly accepts the unsettledness of being and is, as a result, allowed into the original openness or space of play of time that lets beings emerge-into-presence on their own terms. (shrink)

In recent years, many scholars have suggested that the Baldwin effect may play an important role in the evolution of language. However, the Baldwin effect is a multifaceted and controversial process and the assessment of its connection with language is difficult without a formal model. This paper provides a first step in this direction. We examine a game-theoretic model of the interaction between plasticity and evolution in the context of a simple language game. Additionally, we describe three distinct aspects of (...) the Baldwin effect: the Simpson– Baldwin effect, the Baldwin expediting effect and the Baldwin optimizing effect. We find that a simple model of the evolution of language lends theoretical plausibility to the existence of the Simpson– Baldwin and the Baldwin optimizing effects in this arena, but not the Baldwin expediting effect. (shrink)

In his review of Eddie Glaude's Exodus! “Politics, Racial Solidarity, Exodus!” Robert Gooding-Williams argues that, despite sympathizing with Glaude's conception of racial solidarity, he finds that “Glaude's approach to racial solidarity is not pragmatic enough, precisely because the myth of the essential black subject still haunts it, its claims to the contrary notwithstanding.” This article challenges Gooding-Williams's reading of Exodus!, demonstrating that despite his grasp of Glaude's conceptual map, he misses precisely what is at stake for Glaude's pragmatic notion of (...) racial solidarity. Understanding what is at stake for Glaude's conception of racial solidarity, one sees how the subtlety of his pragmatism actually resists any lingering essentialism. However, this article concludes by showing that despite Glaude's evasion of Gooding-Williams's charge, it is his emphasis on the Deweyan language of “problem solving” that courts the criticism in the first place. To circumvent the potential for misunderstanding, this article emphasizes a “negotiation of social practices” as an alternative to Glaude's emphasis on the language of “problem solving activity.”. (shrink)

Based on their framework, Müller & Schumann (M&S) propose a staged drug policy that matches well the neoliberal governance scheme. To mend the sad loss of the sociocultural dimension in their model, I propose three such considerations: first, sociocultural interactions with the brain; second, sociocultural context and justice of drug use; and third, sociocultural preparedness for implementing their drug policy.

Fan (2010) did a good job in applying his interpretation of Confucian ethics of giftedness to genetic enhancement. To him, it is God-like Heaven that gives lives to us and our ancestors as gifts th...

Since Fitch’s proof that not all propositions are knowable, philosophers have analysed the concept of knowability and sought a schema for the knowable propositions. A recent development in dynamic epistemic logic (DEL) has been to read ‘knowable’ as ‘known after an announcement’. Arbitrary Public Announcement Logic (APAL) and Sequential Public Announcement Logic (SPAL) are two DELs that have depicted this reading of knowability. We argue that neither APAL nor SPAL provide a satisfactory and principled schema of the knowable propositions. Instead, (...) we claim that knowability is linked with settledness; stability of truth. We augment SPAL with a settled operator to create a new logic, Dual Sequential Public Announcement Logic (DSPAL). We prove in DSPAL a principled schema of knowability, that all settled propositions are knowable. (shrink)

Freedom of information requests are increasingly used in sociology, criminology and other social science disciplines to examine government practices and processes. University ethical review boards in Canada have not typically subjected researchers’ FOI requests to independent review, although this may be changing in the United Kingdom and Australia, reflective of what Haggerty calls ‘ethics creep’. Here we present four arguments for why FOI requests in the social sciences should not be subject to formal ethical review by ERBs. These four arguments (...) are: existing, rigorous bureaucratic vetting; double jeopardy; infringement of citizenship rights; and unsuitable ethics paradigm. In the discussion, we reflect on the implications of our analysis for literature on ethical review and qualitative research, and for literature on FOI and government transparency. (shrink)

Consider "Sam is sad" and "Sam exemplifies the property of being sad". The second sentence mentions a property and predicates the relation of exemplification. It belongs to a large class of sentences which mention such formal objects as propositions, states of affairs, facts, concepts and sets and predicate formal properties such as the truth of propositions, the obtaining of states of affairs and relations such as falling under concepts and being members of sets. The first sentence belongs to a distinct (...) class of sentences in which only non-formal objects are mentioned and only non-formal properties and relations are predicated. We can, it seems, infer validly from the first sentence to the second. They are also equivalent. And Sam exemplifies the property of sadness because Sam is sad. What is the relation between inference, equivalence and explanation in the case of our two sentences and in analogous cases? What right have we to assume that there are formal objects? (shrink)

In his article, a unified brain-based determination of death is described by James Bernat (2024) as a permanent cessation of systemic circulation causing a permanent cessation of brain circulation...

Several recent attempts to develop models of moral reasoning have attempted to use some form of casuistry as a way to resolve the moral controversies of clinical ethics. One of the best known models of casuistry is that of Jonsen and Toulmin who attempt to transpose a particular model of casuistry, that of Roman Catholic confessional practice, to contemporary moral disputes. This attempt is flawed in that it fails to understand both the history of the model it seeks to transpose (...) and the morally pluralistic context of secular, postmodern society. The practice of casuistry which Jonsen and Toulmin wish to revive is a practice set in the context of a community with a shared set of moral values and structures of moral authority. Without a set of common moral values and rankings, and a moral authority to interpret cases the casuistry of the postmodern age will be pluralistic; that is, there will be many casuistries not just one. Keywords: casuistry, common morality, kinetics, moral authority, moral pluralism, morphology, paradigm cases, taxonomy CiteULike Connotea Del.icio.us What's this? (shrink)

Journal of Philosophy of Education, EarlyView.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 517 My second concern is whether Dulles needs to develop more explicitly the liturgical dimension of the tradition as a type of tacit knowing. To be sure, Dulles is open to seeing the divine liturgy as an important source for what he refers to as " traditioning " (cf. 33-34). Furthermore, his personal commitment to the traditional liturgy's unique mode of communication can be quite passionate, as (...) when he states: In countries such as the United States young people cannot even imagine what it must have been like to live in the Catholic Church of fifty years ago. They frequently worship in churches or auditoriums barren of shrines and statues. They are ignorant of the an· swers that their parents or grandparents memorized out of a catechism. They know practically no prayers by heart, and are perhaps unable to say the Angelus or the Rosary. They are so open to the world that they are almost drowning in secularity (101; cf. also 19). Nevertheless, personal conviction seems to give rise to little theoretical reflection about why this sort of symbolism is so central to the Catholic tradition. Liturgy's function in communicating the rule of faith of Christian communities receives no separate chapter and appears as a decidedly secondary source of theological reflection. Here he could perhaps have been illuminated by Jean-Luc Marion's philosophical meditations on the symbolism of the Eucharist as presence and gift. The Craft of Theology will serve as absorbing reading for graduate students who are just beginning to study theology. That is not to say that Dulles's book is only an autobiographical retrospect on the profession which he has ably practiced for more than half a century. Whether understood as a stimulant to ·thinking judiciously about the living tradition of the Catholic church or as a guide for contemporary ecclesial communities of different confessions seeking to recover the catholicity of the Christian tradition, Dulles's system will be a no less than invaluable resource to Christian theologians. The Catholic University of America.Washington, D.C. PETER J. CASARELLA "Un maitre en theologie: Le Pere Marie-Michel Labourdette, O.P." Revue Thomiste 92, No. 1 (January-March, 1992). Toulouse: Ecole de theologie, 1992. Pp. 428. 130F. This collection of twenty essays serves as an intriguing introduction to the life and thought of the Dominican professor and moral theologian P. Marie-Michel Labourdette, who worked for most of his religious life at the Dominican studium of St. Maximin of the Province 518 BOOK REVIEWS of Toulouse. Prefaced by two contributions of biographical interest, and completed by a comprehensive bibliography, the core selections crystalize around two poles of interest. First, they explore the character of Labourdette's thought and methodology, both as a churchman and a Thomist. Especially enlightening here are the essays by M. Larive, " Quaedam impressio divinae scientiae, la theologie selon le P. Labourdette " and 5.-Th. Bonino, "Le thomisme du P. Labourdette." Second, other essays succeed in capturing this Thomistic thinker in flight, as it were, as his incisive powers of analysis and synthesis reveal themselves in his treatment of various theological questions. I would especially recommend here A. D. Mongillo's "La fin derniere de la personne humaine," C. J. Pinto de Oliveira's "La prudence, concept cle de la morale du P. Labourdette," and T.-D. Humbrecht's "Le peche originel selon le P. Labourdette." These essays skillfully coalesce and complement each other, forming, as with the variously tinted panes of a stained-glass window, a multi-colored illumination of their subject. What emerges from this well-composed assemblage is a devoted homage to a theologian creatively faithful to his inherited traditions. This creative fidelity to the depositum fidei, and to a Thomistic legacy invigoratingly alive in his own work, forms the intellectual principle by which P. Labourdette sought to perceive and understand the many new insights and developments that cannot help hut teem before any alert, twentieth-century mind. P. Lahourdette addresses himself to theological issues using an approach both classical and flexible, deep, yet clear. This clarity is of such an order that it reveals to the contemporary reader aspects of traditional theological investigation that have been... (shrink)

What is the compulsion that keeps race and racism in play? This article considers how the struggle for non-racialism, color blindness, and post-racialism can work to keep racism alive. Ironically, ideas about racism are often kept current by attempts to avoid or criticize racism. In previous work, the author has defined race trouble as the “implicit or explicit use of constructions of ‘racism’ for accountable conduct.” We use ideas about racism to conduct ourselves accountably in racialized worlds. Ideas about what (...) constitutes racism help us to live as decent human beings, criticizing racism and avoiding acting like racists. This article will provide an analysis of a high-profile and widely condemned archetypal incident of racism in post-apartheid South Africa, namely, the video made by students at the Reitz Residence at the University of the Free State in 2007, which depicted scenes of abuse against black cleaners by white male students. It will use these materials to show how racism can be perpetuated by antiracist discourse, thus making the argument reflected in the article title. (shrink)

The creation of new technologies that serve humanity holds the potential to help end global poverty. Unfortunately, relatively little is done in engineering education to support engineers’ humanitarian efforts. Here, various strategies are introduced to augment the teaching of engineering ethics with the goal of encouraging engineers to serve as effective volunteers for community service. First, codes of ethics, moral frameworks, and comparative analysis of professional service standards lay the foundation for expectations for voluntary service in the engineering profession. Second, (...) standard coverage of global issues in engineering ethics educates humanitarian engineers about aspects of the community that influence technical design constraints encountered in practice. Sample assignments on volunteerism are provided, including a prototypical design problem that integrates community constraints into a technical design problem in a novel way. Third, it is shown how extracurricular engineering organizations can provide a theory-practice approach to education in volunteerism. Sample completed projects are described for both undergraduates and graduate students. The student organization approach is contrasted with the service-learning approach. Finally, long-term goals for establishing better infrastructure are identified for educating the humanitarian engineer in the university, and supporting life-long activities of humanitarian engineers. (shrink)

Many critics have attempted to give an account of a gendered incarnation of Dasein in response to Heidegger’s “neutral” or “asexual” interpretation. In this paper,I suggest gendered readings of Dasein are potentially misleading. I argue Dasein is gendered only to the extent that “the Anyone” (das Man)—understood as relational background of social practices, institutions, and languages—constitutes the space or “clearing” (Lichtung) of intelligibility. However, this reading misrepresents the core motivation of Heidegger’s early project, namely to arrive at “temporality” (Zeitlichkeit) as (...) the original source of any intelligibility whatsoever. For Heidegger, Dasein is to be understood in terms of the twofold movement of being “thrown” into the Past (Vergangenheit) and “projecting” into the Future (Zukunft). It is only the basis of the neutral temporal structures of “thrown projection” that beings can emerge-into-presence as such, enabling us to make sense of our Present (Gegenwart) gendered practices in the first place. (shrink)

Essential reading for students and researchers of existentialism and phenomenology, and also of interest to those studying ethics, philosophy and gender, philosophy of race, the emotions and philosophical issues in health and illness as well as related disciplines such as Literature, Sociology, and Political Theory.

“Just for the record, however: I don't hate Communists.” So wrote Arcadius Rudolph Lang Gurland to his longtime friend, colleague, and collaborator Otto Kirchheimer in 1958.1 Behind this straightforward statement lay over thirty years of Gurland's experience as a passionate scholar, spokesperson, and advocate of that most dialectical of the many forms of socialist politics, revolutionary social democracy. Throughout his peripatetic life of near-constant exile in Russia, Germany, France, and the United States as student, journalist, theoretician, researcher, writer, teacher, and (...) translator in the service of political organizations, newspapers, research institutions, universities, governments, publishers, and his own political and scholarly.. (shrink)

Marx concentrated on Western Europe and North America in his core writings, but discussions of Asia, the Middle East, Africa, Eastern Europe, and Latin America are scattered throughout his work. In the Communist Manifesto (1848) and his writings for the New York Tribune Marx posited a universal theory of historical and economic development in which non-Western societies represented backwardness, but could progress into modernity with the external impetus of the world market. Later, especially in the Grundrisse (1857-58) and the recently (...) available Ethnological Notebooks of 1879-82, Marx gradually altered this implicitly unilinear model, replacing it with a more multilinear one in which non-Western societies (in which he included Russia) might be able to embark upon an alternate form of modernity that would offer a new challenge to capitalist modernity. The basis of this alternate form was economic, in the “communal” property forms that he saw as underlying many Asian societies, as opposed to Western-style private property. (shrink)

La obra del escritor Mariano Azuela se ha considerado una piedra de toque para apreciar la Narrativa de la Revolución Mexicana. Aquí, me propongo abordar un estudio de Azuela que destaque mejor la visión ambigua del autor –sobre todo, cómo su cuento Andrés Pérez, maderista-- nos remiten a unos de los temas más destacados del porfiriato: el periodismo y el saber científico. Al enfocarnos solamente en cómo el cuento de Azuela describe la lucha armada, corremos el riesgo de ignorar el (...) contexto histórico en el que apreció la obra de Azuela y pasar por alto su complejidad. (shrink)

Originally published in 1987, this book forms a conceptual account of the relationship between music and poetry in the late eighteenth and early nineteenth ...

Practices such as physician assisted suicide, even if legal, engender a range of moral conflicts to which many are oblivious. A recent proposal for physician assisted suicide provides an example by calling upon physicians opposed to suicide to refer patients to other, more sympathetic, physicians. However, the proposal does not address the moral concerns of those physicians for whom such referral would be morally objectionable. Keywords: collaboration, euthanasia, intrinsic evil, material cooperation, projects, referral, toleration CiteULike Connotea Del.icio.us What's this?

This article considers the recent defense of the supervenience approach to physicalism due to Jaegwon Kim. Kim argues that supervenience supports physical causal closure, and that causal closure supports physicalism – indeed, a kind of reductive physicalism – and thus that supervenience suffices for physicalism. After laying out Kim's argument, I ask whether its success would truly vindicate the role of supervenience in defining physicalist positions. I argue that it would not, and that insofar as Kim's defense of supervenience physicalism (...) succeeds, it does so by showing that supervenience physicalism is not a unique, nonredundant way to be a physicalist. (shrink)

Volume 20, Issue 5, June 2020, Page 18-20.