This book explores international trends in naming and contributes to the growing field of critical onomastic enquiry. The contributors to this publication examine why names are not only symbols of a person or place, but also manifestations of cultural, linguistic and social heritage in their own right.

In this paper, we identify and examine an overlooked strategy to counter bigoted speech on the spot. Such a strategy we call ‘bending’. To ‘bend’, in our sense, is to deliberately give a distorted response to a speaker’s harmful move – precisely, an ameliorative response, which may turn that move into a different, less harmful, contribution. To substantiate our proposal, we distinguish two ideas of uptake – interpretation and response – and argue for the general claim that a distorted response (...) on the hearer’s part may end up transforming a speaker’s contribution. Patterns of distortion have been analyzed in the literature as unjustly undermining speakers’ agency and exacerbating oppression. Our analysis shows that, under certain circumstances, distortion can be employed to derail bigoted speech and thus serve the purposes of social justice. We close by discussing the virtues and limits of bending vis-à-vis a different, much-discussed, counterspeech strategy, i.e. ‘blocking’ (Langton 2018). (shrink)

Why is there a felt asymmetry between cases in which agents defer to testifiers for certain moral beliefs, and cases in which agents defer on many other matters? One explanation influential in the literature is that having understanding of a proposition is both in tension with acquiring belief in the proposition by deferring to another's testimony and distinctively important when it comes to moral propositions, as compared with what we might think of as many ‘garden variety’ facts. My project in (...) this paper is to offer a new and more defensible version of this explanation. This will involve re-conceiving understanding as a richer state than it is commonly thought to be, requiring affective and motivational engagement with reasons as well as cognitive facility. I also offer a new explanation of the tension between understanding and deference to testimony. (shrink)

Subjectivist permissivism is aprima facieattractive view. That is, it's plausible to think that what's rational for people to believe on the basis of their evidence can vary if they have different frameworks or sets of epistemic standards. In this paper, I introduce an epistemic existentialist form of subjectivist permissivism, which I argue can better address “the arbitrariness objection” to subjectivist permissivism in general. According to the epistemic existentialist, it's not just that what's rational to believe on the basis of evidence (...) can vary according to agents’ frameworks, understood as passive aspects of individuals’ psychologies. Rather, what's rational to believe on the basis of evidence is sensitive to agents’ choices and active commitments (as are frameworks themselves). Here I draw on Chang's work on commitment and voluntarist reasons. The epistemic existentialist maintains that what's rational for us to believe on the basis of evidence is, at least in part,up to us. It can vary not only across individuals but for a single individual, over time, as she makes differing epistemic commitments. (shrink)

Over the last five decades, philosophers of language have looked into the mechanisms for doing things with words. The same attention has not been devoted to how to undo those things, once they have been done. This paper identifies and examines three strategies to make one’s speech acts undone—namely, Annulment, Retraction, and Amendment. In annulling an act, a speaker brings to light its fatal flaws. Annulment amounts to recognizing an act as null, whereas retraction and amendment amount to making it (...) null. Speakers employ retraction to cancel the deontic updates engendered by a given act. They instead use amendment to adjust its degree of strength. I will argue that annulling, retracting, and amending are second-order speech acts, whose felicity conditions vary with the type of illocution they operate on. Undoing is therefore conceived of as a form of doing. Furthermore, I claim that, in calling off our acts, we undo the conventional or illocutionary effects of our words while leaving intact their past causal or perlocutionary outcomes. (shrink)

In this paper the exclusive focus on large firms in the field of business ethics is challenged. Some of the idiosyncrasies of small firms are explained, and links are made between these and potential ethical issues. A review of the existing literature on ethics in small firms demonstrates the lack of appropriate research, so that to date we can draw no firm conclusions in relation to ethics in the small firm. Recommendations are made as to the way forward for small (...) firm business ethics research. Questions for investigation are suggested using micro, meso and macro perspectives. Much exploratory work needs to be done to lay the groundwork for this important area of social and commercial research in the future. (shrink)

Anger is often an appropriate reaction to harms and injustices, but is it a politically beneficial one? Martha Nussbaum (Journal of the American Philosophical Association 1 (1), 41–56, 2015, Anger and Forgiveness. Oxford University Press, 2016) has argued that, although anger is useful in initially recruiting agents for action, anger is typically counterproductive to securing the political aims of those harmed. After the initial shockwave of outrage, Nussbaum argues that to be effective at enacting positive social change, groups and individuals (...) alike, must move quickly out of the state of anger. Feminist theorists (Frye, The Politics of Reality. Crossing Press, 1983; Lorde, 1997; Narayan, Hypatia 3 (2): 31–48, 1988) on the other hand have for long highlighted the efficacy of anger, as well as its moral and epistemic value, in fighting against the oppressive status quo. It might be thought therefore that for political action to be effective, a continued state of anger is preferable. Protestors must after all create and sustain a sense of moral obligation and justice. A main way of doing so is to promote successive moral shocks that trigger outrage (Jasper, Emotion Review 6 (3): 208–213, 2014). I present a novel, empirically informed defense of anger’s efficacy in political action. Nussbaum holds a traditional view on the nature of anger, inherited from Aristotle and the Stoics, which holds that anger constitutively involves a desire for retribution. The view that anger is counterproductive falls out of this and is dominant in academic work as well as in our personal and political lives. Based on work in social psychology, I argue that we need to reconsider this. In doing so, I highlight anger’s aim for recognition, rather than retribution, as key. Furthermore, I uncover conditions for anger’s political efficacy, as well as reasons for why the traditional view of anger has been so pervasive. (shrink)

Outlaw emotions are emotions that stand in tension with one’s wider belief system, often allowing epistemic insight one may have otherwise lacked. Outlaw emotions are thought to play crucial epistemic roles under conditions of oppression. Although the crucial epistemic value of these emotions is widely acknowledged, specific accounts of their epistemic role(s) remain largely programmatic. There are two dominant accounts of the epistemic role of emotions: The Motivational View and the Justificatory View. Philosophers of emotion assume that these dominant ways (...) of accounting for the epistemic role(s) of emotions in general are equipped to account for the epistemic role(s) of outlaw emotions. I argue that this is not the case. I consider and dismiss two responses that could be made on behalf of the most promising account, the Justificatory View, in light of my argument, before sketching an alternative account that should be favoured. (shrink)

Data documenting poor understanding among research participants and real-time efforts to assess comprehension in large-scale studies are focusing new attention on informed consent comprehension. Within the context of biobanking consent, we previously convened a multidisciplinary panel to reach consensus about what information must be understood for a prospective participant’s consent to be considered valid. Subsequently, we presented them with data from another study showing that many U.S. adults would fail to comprehend the information the panel had deemed essential. When asked (...) to evaluate the importance of the information again, panelists’ opinions shifted dramatically in the direction of requiring that less information be understood. Follow-up interviews indicated significant uncertainty about defining a threshold of understanding and what should happen when prospective participants are unable to grasp key information. These findings have important implications for urgently needed discussion of whether... (shrink)

A recurring concern within contemporary philosophy of language has been with the ways in which speakers can be illocutionarily silenced, i.e. hindered in their capacity to do things with words. Moving beyond the traditional conception of silencing as uptake failure, Mary Kate McGowan has recently claimed that silencing may also involve other forms of recognition failure. In this paper I first offer a supportive elaboration of McGowan’s claims by developing a social account of speech act performance, according to which the (...) success of an illocutionary act is not only a function of the intentions of and the conventions deployed by the speaker, but partly depends on how the act is recognized or taken up by the hearer. I then provide a comprehensive definition of illocutionary silencing and spell out what it means for it to occur in a systematic manner. (shrink)

In this paper, I argue against recent modifications of the Knowledge Condition on intentional action that weaken the condition. My contention is that the condition is best understood in the context of Anscombe’s Intention and, when so understood, can be maintained in its strongest form.

In this article I argue that characterizations of anger as a hostile emotion may be mistaken. My project is empirically informed and is partly descriptive, partly diagnostic. It is descriptive in that I am concerned with what anger is, and how it tends to manifest, rather than with what anger should be or how moral anger is manifested. The orthodox view on anger takes it to be, descriptively, an emotion that aims for retribution. This view fits well with anger being (...) a hostile emotion, as retribution is punitive. I will argue that a different view of anger deserves our attention. On this alternative view, anger aims for recognition of harms done, rather than for the punishment of those who have committed them. I argue that we have reason to favour a strong view that excludes retribution from anger’s main aims. In addition, I offer a diagnosis of the reasons that led the retributive view of anger to become, and remain, orthodoxy. This diagnosis provides indirect reason to give my descriptive proposal serious consideration, for it highlights that the orthodox view has dominated folk and philosophical conceptions of anger for reasons that do not speak in favour of the view’s veracity. The view that anger is a hostile emotion will therefore emerge as in need of serious scrutiny. (shrink)

For those who maintain that free will is incompatible with causal determinism, a persistent problem is to give a coherent characterization of action that is neither determined by prior events nor random, arbitrary, lucky or in some way insufficiently under the control of the agent to count as free action. One approach—that of Roderick Chisholm and others—is to say that a third alternative is for an action to be caused by an agent in a way that is not reducible to (...) event causal terms. A different approach than the Chisholmian appeal to primitive substance causation is one that, instead, involves causal relations purely among events. This paper presents a particular event-causal indeterminist account of free action, describing both its attractions and recent objections to it, and then proposes a revised version, with the aim of supporting the plausibility of an event-causal indeterminist approach to free will. (shrink)

Moods have global and profound effects on our thoughts, motivations and behavior. To understand human behavior and cognition fully, we must understand moods. In this paper I critically examine and reject the methodology of conventional ?cognitive theories? of affect. I lay the foundations of a new theory of moods that identifies them with processes of our cognitive functional architecture. Moods differ fundamentally from some of our other affective states and hence require distinct explanatory tools. The computational theory of mood I (...) propose places them within the context of other mental phenomena and is consistent with the empirical data on moods. (shrink)

Anti-individualists claim that concepts are individuated with an eye to purely external facts about a subject's environment about which she may be ignorant or mistaken. This paper offers a novel reason for thinking that anti-individualistic concepts are an ineliminable part of commonsense psychology. Our commitment to anti-individualism, I argue, is ultimately grounded in a rational epistemic agent's commitment to refining her own representational practices in the light of new and surprising information about her environment. Since anti-individualism is an implicit part (...) of responsible epistemic practices, we cannot abandon it without compromising our own epistemic agency. The story I tell about the regulation of one's own representational practices yields a new account of the identity conditions for anti-individualistic concepts. (shrink)

It's generally agreed that, for a certain a class of cases, a rational subject cannot be wrong in treating two elements of thought as co-referential. Even anti-individualists like Tyler Burge agree that empirical error is impossible in such cases. I argue that this immunity to empirical error is illusory and sketch a new anti-individualist approach to concepts that doesn't require such immunity.

This paper proposes a reconciliation between libertarian freedomand causal indeterminism, without relying on agent-causation asa primitive notion. I closely examine Peter van Inwagen''s recentcase for free will mysterianism, which is based in part on thewidespread worry that undetermined acts are too chancy to befree. I distinguish three senses of the term chance I thenargue that van Inwagen''s case for free will mystrianism fails,since there is no single construal of the term change on whichall of the premises of his argument for (...) free will–causalindeterminism incompatibilism are true. By use of a particularevent-causal indeterminist account of free action, I support thecase for free will–indeterminism compatibilism. (shrink)

We are at a turning point in the debate on the ethics of Artificial Intelligence (AI) because we are witnessing the rise of general-purpose AI text agents such as GPT-3 that can generate large-scale highly refined content that appears to have been written by a human. Yet, a discussion on the ethical issues related to the blurring of the roles between humans and machines in the production of content in the business arena is lacking. In this conceptual paper, drawing on (...) agenda setting theory and stakeholder theory, we challenge the current debate on the ethics of AI and aim to stimulate studies that develop research around three new challenges of AI text agents: automated mass manipulation and disinformation (i.e., fake agenda problem), massive low-quality content production (i.e., lowest denominator problem) and the creation of a growing buffer in the communication between stakeholders (i.e., the mediation problem). (shrink)

The idea that perceptual experience is transparent is generally used by naïve realists and externalist representationalists to promote an externalist account of the metaphysics of perceptual experience. It is claimed that the phenomenal character of our perceptual experience can be explained solely with reference to the externally located objects and properties which (for the representationalist) we represent, or which (for the naïve realist) partly constitute our experience. Internalist qualia theorists deny this, and claim that the phenomenal character of our perceptual (...) experience is internally constituted. However, my concern in this paper is not with the metaphysical debate, but with transparency as a phenomenological feature of perceptual experience. Qualia theorists have presented a number of examples of perceptual experiences which, they claim, do not even seem to be transparent; these experiences involve objects or properties which seem to be internally realized. I argue, contrary to the qualia theorist’s claim, that the phenomenal character of perceptual experience can in fact be characterized solely with reference to externally located objects and properties, and the sense in which some features of our perceptual experiences do not seem external is due to cognitive, not perceptual, phenomenology. (shrink)

In this paper we report on empirical research which investigates social capital of Small and Medium Sized Enterprises (SMEs). Bringing an international perspective to the work, we make a comparison between 30 firms located in West London and Munich in the sectors of food manufacturing/production, marketing services and garages. Here we present 6 case studies, which we use to illustrate the early findings from this pilot project. We identify differences in approach to associational membership in Germany and the U.K., with (...) a greater propensity to "belong" to an official group in Germany. We distinguish clear sectoral similarities across the countries, and indications that certain personality types will seek out engagement and find time beyond busy work life schedules, often merging work/home/leisure life and friends. Some of our cases illustrate that formal institutions, networks and mutual relationships can develop social capital for the SME, although we should take care not to assume a universal win-win situation for those who are engaged and contribute to the common good. Some of the obstacles to cooperation and civic engagement are outlined. (shrink)

There are many different interpretations of what the family should be – its desired member composition, its primary purpose, and its cultural significance – and many different examples of what families actually look like across the globe. I examine the most paradigmatic conceptions of the family that are based upon the supposed primary purpose that the family serves for its members and for the state. I then suggest that we ought to reconceptualize how we understand and define the family in (...) an effort to move away from these paradigmatic conceptions. This approach requires that we examine the way(s) in which the family has been defined descriptively – that is, how families have been defined historically – in an effort to determine what a normative theory of the family might look like. The goal of this inquiry is to define a family in terms of what it ought to be – a goal that moves our understanding of the family to a new conceptual landscape. I then present my own account of familial relations that aims to capture a normative understanding of the unique primary purpose that the family serves for its members. (shrink)

It's widely accepted that social facts about an individual's linguistic community can affect both the reference of her words and the concepts those words express. Theorists sympathetic to the internalist tradition have sought to accommodate these social dependence phenomena without altering their core theoretical commitments by positing deferential reference-fixing criteria. In this paper, we sketch a different explanation of social dependence phenomena, according to which all concepts are individuated in part by causal-historical relations linking token elements of thought.

In this paper I lay the foundations for the construction of an affective quality space. I begin by outlining what quality spaces are, and how they have been constructed for sensory qualities across different perceptual modalities. I then turn to tackle four obstacles that an affective quality space might face that would make an affective quality space unfeasible. After showing these obstacles to be surmountable, I propose a number of conditions and methodological constraints that should be satisfied in attempts to (...) construct an affective quality space. Before concluding, I detail the high explanatory pay-off such a project promises. (shrink)

Principles of distributive justice bind macro-level institutional agents, like the state. But what does justice require in non-ideal circumstances, where institutional agents are unjust or do not e...

My first aim in this paper is to show that the transparency claim cannot serve the purpose to which it is assigned; that is, the idea that perceptual experience is transparent is no help whatsoever in motivating an externalist account of phenomenal character. My second aim is to show that the internalist qualia theorist's response to the transparency idea has been unnecessarily concessive to the externalist. Surprisingly, internalists seem to allow that much of the phenomenal character of perceptual experience depends (...) essentially (and not just causally) upon externally located properties. They argue that we can also be aware of internal, non-intentional qualia. I present an alternative response the internalist can make to the transparency claim: phenomenal character is wholly internal, and seeming to be aware of externally located properties just is being aware of internally constituted experiential features. (shrink)

The availability of unitarily inequivalent representations of the canonical commutation relations constituting a quantization of a classical field theory raises questions about how to formulate and pursue quantum field theory. In a minimally technical way, I explain how these questions arise and how advocates of the Hilbert space and of the algebraic approaches to quantum theory might answer them. Where these answers differ, I sketch considerations for and against each approach, as well as considerations which might temper their apparent rivalry.

Taking Arthur Fine’s The Shaky Game as my inspiration, and the recent 25th anniversary of the publication of that work as the occasion to exercise that inspiration, I sketch an alternative to the “Naturalism” prevalent among philosophers of physics. Naturalism is a methodology eventuating in a metaphysics. The methodology is to seek the deep framework assumptions that make the best sense of science; the metaphysics is furnished by those assumptions and supported by their own support of science. The alternative presented (...) here, which I call “Locavoracity,” shares Naturalism’s commitment to making sense of science, but alters Naturalism’s methodology. The Locavore’s sense-making projects are piecemeal, rather than sweeping. The Locavore’s hypothesis is that the collection of local sense-making projects fails to issue a single overarching unifying framework deserving of the title “the metaphysics that makes the best sense of science.” I muster some examples supporting the Locavore hypothesis from the interpretation of quantum field theories. (shrink)

A characteristic form of philosophical inquiry seeks to answer ‘what is x?’ questions. In this paper, we ask how philosophers do and should adjudicate debates about the correct answer to such questions. We argue that philosophers do and should rely on a distinctive type of pragmatic and meta-representational reasoning – a form of rationalizing self-interpretation – in answering ‘what is x?’ questions. We start by placing our methodological discussion within a broader theoretical framework. We posit a necessary connection between epistemic (...) methodology and metasemantics. In our view, the correct semantic assignment for a representation must be justifiable from the epistemic perspective of the subject herself, given suitable empirical information and cognitive powers. So the upshot of your own ideal, fully informed epistemic methods will determine the correct answers to ‘what is x?’ questions. The bulk of the paper is devoted to articulating and defending our rationalizing self-interpretation account of philosophical methodology. By working through a specific example, we seek to isolate the relevant inputs into deliberation and the methods for adjudicating between competing answers to a ‘what is x?’ question. We suggest that the self-interpretive methods we isolate generalize across the board as a way of identifying the real nature of familiar topics. We also explain how these methods undercut the case for a priori conceptual analysis. (shrink)

Recent work at the junction of epistemology and political theory focuses on the notion of epistemic injustice, the injustice of being wronged as a knower. Miranda Fricker (2007) identifies two kinds of epistemic injustice. I focus here on hermeneutical injustice in an attempt to identify a difficulty for Fricker's account. In particular, I consider the significance of background social conditions and suggest that an epistemic injustice should not rely on other forms of disadvantage to achieve its status as an injustice. (...) Thus reformulated, the notion of epistemic injustice can help us to achieve an even deeper understanding of the relationship between knowledge and privilege. (shrink)

The Generalized Integration Challenge is the task of providing, for a given domain of discourse, a simultaneously acceptable metaphysics, epistemology and metasemantics and showing them to be so. In this paper, we focus on a metaethical position for which seems particularly acute: the brand of normative realism which takes normative properties to be mind-independent and causally inert. The problem is that these metaphysical commitments seem to make normative knowledge impossible. We suggest that bringing metasemantics into play can help to resolve (...) this puzzle. We propose an independently plausible metasemantic constraint on reference determination and show how it can provide a plausible response to for this brand of normative realism. (shrink)

Abstract:There is debate about the ontological status of conventional entities in Abhidharma thought. Buddhist texts often draw a distinction between two different kinds of entities, ultimately real entities (paramārtha-sat) and conventionally real entities (saṃvṛti-sat), but are often unclear about what the distinction entails. The debate about whether past and future dharmas are ultimately real reveals that Sam.ghabhadra and Vasubandhu—two prominent Abhidharma philosophers—fundamentally disagree about whether reality consists in one or many modes of being. Saṃghabhadra's Sarvāstivāda position is best understood as (...) the ontologically pluralist view that a dharma can enjoy three distinct but equally fundamental temporal modes of being. Vasubandhu's position is that reality is univocal, that everything is real in the same sense. Because Saṃghabhadra is a pluralist and Vasubandhu is not, Saṃghabhadra affirms the reality of conventional entities whereas Vasubandhu does not. (shrink)

If a classical system has infinitely many degrees of freedom, its Hamiltonian quantization need not be unique up to unitary equivalence. I sketch different approaches (Hilbert space and algebraic) to understanding the content of quantum theories in light of this non‐uniqueness, and suggest that neither approach suffices to support explanatory aspirations encountered in the thermodynamic limit of quantum statistical mechanics.

Through a discussion of the socially extended mind, this paper advances the “not possible without principle” as an alternative to the social parity principle. By charging the social parity principle with reductionism about the social dimension of socially extended processes, the paper offers a new argumentative strategy for the socially extended mind that stresses its existential significance. The “not possible without principle” shows that not only is something _more_ achieved through socially located processes of knowledge building, but also that, and (...) more importantly, what is achieved is something that _would not have been possible without_ social interaction_._ The social parity principle states that the result of an activity achieved via social interaction should be assumed functionally equivalent to a solitary investigation and is characterized by multiple realisability. Contrary to the social parity principle, the “not possible without principle” holds that the result would not have been achieved without the social interaction between (at least) two agents with specific existential needs. The socially extended mind never happens in a void. This means that the "not possible without" principle should be located in real-life, affectively charged, embodied experiences of skilful interactions between agents. This fundamental conceptual change via reference to the “existential necessity” that regulates socially extended processes is necessary in order to effectively lead the socially extended mind to a truly embedded and embodied account. (shrink)

When people describe motion events, their path expressions are biased toward inclusion of goal paths (e.g., into the house) and omission of source paths (e.g., out of the house). In this paper, we explored whether this asymmetry has its origins in people’s non-linguistic representations of events. In three experiments, 4-year-old children and adults described or remembered manner of motion events that represented animate/intentional and physical events. The results suggest that the linguistic asymmetry between goals and sources is not fully rooted (...) in non-linguistic event representations: linguistic descriptions showed the goal bias for both kinds of events, whereas non-linguistic memory for events showed the goal bias only for events involving animate, goal-directed motion. The findings are discussed in terms of the mapping between non-linguistic representations of goals and sources in language, focusing on the role that linguistic principles play in producing a more absolute goal bias from more gradient non-linguistic representations of paths. (shrink)

The network approach to psychopathology is becoming increasingly popular. The motivation for this approach is to provide a replacement for the problematic common cause perspective and the associated latent variable model, where symptoms are taken to be mere effects of a common cause (the disorder itself). The idea is that the latent variable model is plausible for medical diseases, but unrealistic for mental disorders, which should rather be conceptualized as networks of directly interacting symptoms. We argue that this rationale for (...) the network approach is misguided. Latent variable (or common cause) models are not inherently problematic, and there is not even a clear boundary where network models end and latent variable (or common cause) models begin. We also argue that focusing on this contrast has led to an unrealistic view of testing and finding support for the network approach, as well as an oversimplified picture of the relationship between medical diseases and mental disorders. As an alternative, we point out more essential contrasts, such as the contrast between dynamic and static modeling approaches, that can provide a better framework for conceptualizing mental disorders. Finally, we discuss several topics and open problems that need to be addressed in order to make the network approach more concrete and to move the field of psychological network research forward. (shrink)

A growing number of multi-stakeholder initiatives seek to improve labor and environmental standards through third-party certification. Fairtrade, one of the most popular third-party certifications in the agro-food sector, is currently expanding its operations from its traditional base in commodities like coffee produced by peasant cooperatives to products like flowers produced by hired labor enterprises. My analysis reveals how Fairtrade’s engagement in the hired labor sector is shaped by the tensions between traditional market and industrial conventions, rooted in price competition, bureaucratic (...) efficiency, product standardization and certification and alternative domestic and civic conventions, rooted in trust, personal ties, and concerns for societal wide benefits. At the global level, these tensions shape Fairtrade’s global standard setting as reflected in Fairtrade’s recently revised labor standards. At the local level, these tensions shape the varied impacts of certification on the ground as revealed through a case study of certified flower production in Ecuador. (shrink)

The debate over the propriety of cognitive enhancement evokes both enthusiasm and worry. To gain further insight into the reasons that people may have for endorsing or eschewing pharmacological enhancement, we used empirical tools to explore public attitudes towards PE of twelve cognitive, affective, and social domains. Participants from Canada and the United States were recruited using Mechanical Turk and were randomly assigned to read one vignette that described an individual who uses a pill to enhance a single domain. After (...) reading the vignette, participants were asked how comfortable they were with the individual using the enhancement. People were significantly more comfortable when they read about enhancement of certain CAS domains than others. We found a modest negative correlation between comfort level and the degree to which the PE was perceived as changing core features of the person. We also found a modest correlation between comfort level and the degree to which the PE was perceived as improving success in life. Finally, using a sequential mixed method technique, we found that participants who felt uncomfortable about PE use overwhelmingly focused on a lack of need and, to a lesser degree, expressed concerns about safety; those who felt comfortable about PE use most frequently mentioned the safety of the pill and its ability to provide a positive outcome. The data provide novel insights into public enthusiasms and concerns over the use of PE. (shrink)

Listening to music can be an intensely moving experience. Many people love music in part because of its power to alter or amplify their moods, and turn to music for inspiration, comfort, or therapy. It is a puzzle, then, why many of us spend so much time listening to sad music. If music can influence our moods, and assuming that most people would prefer to be happy not sad, why would we choose to listen to sad music? I revisit the (...) question of why we like sad music, drawing from work in both the philosophy and psychology of music, as well as work in the philosophy and science of affect. I argue to shift the focus of the question to music-induced moods, not emotions. This reframes the debate but does not dissolve the paradox. To understand what is appealing about the affective experience of listening to sad music I suggest we take into account the unique features of music-induced sad mood. I argue that sad mood and a certain sort of focused music listening are mutually reinforcing in ways that differ from other mood/music interactions. Sad mood and sad music are, in a sense, made for each other. (shrink)

A companion volume to Free Will: A Philosophical Study, this new anthology collects influential essays on free will, including both well-known contemporary classics and exciting recent work. Agency and Responsibility: Essays on the Metaphysics of Freedom is divided into three parts. The essays in the first section address metaphysical issues concerning free will and causal determinism. The second section groups papers presenting a positive account of the nature of free action, including competing compatibilist and incompatibilist analyses. The third section concerns (...) free will and moral responsibility, including theories of moral responsibility and the challenge to an alternative possibilities condition posed by Frankurt-type scenarios. Distinguished by its balance and consistently high quality, the volume presents papers selected for their significance, innovation, and clarity of expression. Contributors include Harry Frankfurt, Peter van Inwagen, David Lewis, Elizabeth Anscombe, John Martin Fischer, Michael Bratman, Roderick Chisholm, Robert Kane, Peter Strawson, and Susan Wolf. The anthology serves as an up-to-date resource for scholars as well as a useful text for courses in ethics, philosophy of religion, or metaphysics. In addition, paired with Free Will: A Philosophical Study, it would form an excellent upper-level undergraduate or graduate-level course in free will, responsibility, motivation, or action theory. (shrink)

According to David Chalmers and Frank Jackson, conceptual competence puts one in a position to have a priori knowledge of conditional claims of the form ‘If my environment is thus and so, then water = H2O’. The rationale for this position, I argue, rests on controversial semantic assumptions about the individuation of meanings or concepts. I sketch a new model of conceptual competence, which undermines the apriority of such conditionals.

This article provides a conceptual framework for studying the influence of mood on managerial ethical decision making. We draw on mood-congruency theory and the affect infusion model to propose that mood influences managerial ethical decision making through deliberate and conscious assessments of the moral intensity of an ethical issue. By accounting for proscriptive and prescriptive morality—i.e., harmful and prosocial behavior, respectively—we demonstrate that positive and negative mood may have asymmetrical and paradoxical effects on ethical decision making. Specifically, our analysis suggests (...) that individuals in a positive mood will be more likely to engage in prosocial behavior but less likely to refrain from activities that have harmful consequences for others, whereas individuals in a negative mood will be more likely to avoid activities that put others at risk or harm but at the same time less prone to engaging in activities that have positive consequences for others. Importantly, we account for the context within which managers make their decisions by examining how situational strength may moderate the influence of mood on managerial ethical decision making. Finally, we discuss how organizations can leverage the double-edged sword effect of mood on ethical decision making and prevent, control and manage the risk of unethical decision making on the part of managers. (shrink)

Frank Jackson often writes as if his descriptivist account of public language meanings were just plain common sense. How else are we to explain how different speakers manage to communicate using a public language? And how else can we explain how individuals arrive at confident judgments about the reference of their words in hypothetical scenarios? Our aim in this paper is to show just how controversial the psychological assumptions behind in Jackson’s semantic theory really are. First, we explain how Jackson’s (...) theory goes well beyond the commonsense platitudes he cites in its defence. Second, we sketch an alternative explanation of those platitudes, the jazz model of meaning, which we argue is more psychologically realistic. We conclude that the psychological picture presupposed by Jackson’s semantic theory stands in need of a much more substantial defence than he has so far offered. (shrink)