Anti-exceptionalism about logic takes logic to be, as the name suggests, unexceptional. Rather, in naturalist fashion, the anti-exceptionalist takes logic to be continuous with science, and considers logical theories to be adoptable and revisable accordingly. On the other hand, the Adoption Problem aims to show that there is something special about logic that sets it apart from scientific theories, such that it cannot be adopted in the way the anti-exceptionalist proposes. In this paper I assess the damage the Adoption Problem (...) causes for anti-exceptionalism, and show that it is also problematic for exceptionalist positions too. My diagnosis of why the Adoption Problem affects both positions is that the self-governance of basic logical rules of inference prevents them from being adoptable, regardless of whether logic is exceptional or not. (shrink)

This paper concerns the semantics of coordinated if-clauses, as in (1)-(2). It is argued that the meanings of such sentences are explained straightforwardly on theories of conditionals that tie their non- monotonic behaviour to the if-clause itself (e.g. Schlenker 2004, but not theories that tie it to a (covert) modal operator (e.g. Kratzer 1981; 1991). Coordinated if-clauses are revealing of the fine-grained compositional semantics of conditionals.

Considered a classic in the philosophy of language movement known variously as the New Theory of Reference or the Direct-Reference Theory, as well as in the metaphysics of modal essentialism that is related to this philosophy of language. This award-winning book is based on the author’s doctoral dissertation.

In this paper I argue that pluralism at the level of logical systems requires a certain monism at the meta-logical level, and so, in a sense, there cannot be pluralism all the way down. The adequate alternative logical systems bottom out in a shared basic meta-logic, and as such, logical pluralism is limited. I argue that the content of this basic meta-logic must include the analogue of logical rules Modus Ponens and Universal Instantiation. I show this through a detailed analysis (...) of the ‘adoption problem’, which manifests something special about MP and UI. It appears that MP and UI underwrite the very nature of a logical rule of inference, due to all rules of inference being conditional and universal in their structure. As such, all logical rules presuppose MP and UI, making MP and UI self-governing, basic, unadoptable, and required in the meta-logic for the adequacy of any logical system. (shrink)

In “There’s No Harm in Talking,” McCarthy, Homan, and Rozier note that in recent years theological bioethicists have not felt the need to translate their insights for a broader pluralistic a...

ABSTRACT This paper proposes a vision of rhetoric as metaphysical enactment. This position contrasts with traditionally accepted views of rhetoric as phenomenological practice, evidenced prominently in contemporary rhetorical theory. I advance a framework that employs metaphorical accommodation and indicates a way that rhetoric can be situated as a perpetually productive force. The analytic tradition affords a method and vocabulary that when placed in conversation with rhetorical studies offers an alternative for viewing rhetoric as metaphysical enactment. I determine that rhetorical theory (...) should engage with rhetoric as a measure of action, activity, and vitality that raises our awareness and connects us. (shrink)

Scientific realism holds that the terms in our scientific theories refer and that we should believe in their existence. This presupposes a certain understanding of quantification, namely that it is ontologically committing, which I challenge in this paper. I argue that the ontological loading of the quantifiers is smuggled in through restricting the domains of quantification, without which it is clear to see that quantifiers are ontologically neutral. Once we remove domain restrictions, domains of quantification can include non-existent things, as (...) they do in scientific theorizing. Scientific realism would therefore require redefining without presupposing a view of ontologically committing quantification. (shrink)

Phishing is a fraudulent form of email that solicits personal or financial information from the recipient, such as a password, username, or social security or bank account number. The scammer may use the illicitly obtained information to steal the victim’s money or identity or sell the information to another party. The direct costs of phishing on consumers are exceptionally high and have risen substantially over the past 12 years. Phishing experiments that simulate real world conditions can provide cybersecurity experts with (...) valuable knowledge they can use to develop effective countermeasures and prevent people from being duped by phishing emails. Although these experiments contravene widely accepted informed consent requirements and involve deception, we argue that they can be conducted ethically if risks are minimized, confidentiality and privacy are protected, potential participants have an opportunity to opt out of the research before it begins, and human subjects are debriefed after their participation ends. (shrink)

Quantifier variance faces a number of difficulties. In this paper we first formulate the view as holding that the meanings of the quantifiers may vary, and that languages using different quantifiers may be charitably translated into each other. We then object to the view on the basis of four claims: (i) quantifiers cannot vary their meaning extensionally by changing the domain of quantification; (ii) quantifiers cannot vary their meaning intensionally without collapsing into logical pluralism; (iii) quantifier variance is not an (...) ontological doctrine; (iv) quantifier variance is not compatible with charitable translation and as such is internally inconsistent. In light of these troubles, we recommend the dissolution of quantifier variance and suggest that the view be laid to rest. (shrink)

A Publisher Correction to this paper has been published.

O trumpismo nos Estados Unidos, assim como outras erupções populistas ao redor do mundo, demonstra que valores fundamentais herdados pelo Iluminismo são muito menos seguros no Ocidente do que fora presumido. Estima pela racionalidade e conhecimento objetivo e o respeito pela liberdade individual vem sendo enfraquecidos pela dissolução da sociedade em facções intransigentes. O abandono de princípios centrais que por muitas gerações serviram como base comum para a civilização Ocidental, fragmentou a sociedade Ocidental em campos aparentemente irreconciliáveis, não mais sujeitos (...) a uma mente comunal compartilhada. Como pode suceder que uma sociedade governada por uma mente social compartilhada, e já estabelecida de longa data, sumariamente se fragmenta em campos, de opinião muito diferentes, claramente sob a influência de princípios discrepantes? Seriam a desintegração de ideias e a dissolução da mente, consequências inevitáveis de conteúdo mental proliferante, de entropia intelectual talvez até inerente? Guiado pela semiótica de Peirce e pela filosofia da mente, e utilizando a chacoalhada provocada pelo Trump na vida social e político dos EUA como exemplo ilustrativo de um cismo cultural profundo, considerarei algumas possíveis causas estruturais de um crescente sectarismo e abordarei as condições semióticas que explicariam a desintegração da mente social. (shrink)

As with most other areas of reproduction, surrogacy is highly regulated. But the legislation and policies on surrogacy are written in such ways that make large (and possibly mistaken) assumptions about the metaphysical relationship between the mother and the fetus – whether the fetus is a part of, or contained by, the mother. It is the purpose of this chapter to highlight these assumptions, and to demonstrate the impact that alternative metaphysical views can have on our conceptualization of surrogacy. With (...) that in mind, I recommend that our public policies on surrogacy be at least neutral or otherwise responsive to metaphysics rather than presupposing it, such that the regulation and legislation of surrogacy will be metaphysically informed. (shrink)

This essay has two parts. The first part gives a brief overview of the foundations of economics. The second part contains a broader outline of the way in which philosopher Gilles Deleuze thinks of ethics. In the second part, I also explore the potential connections between Deleuze's thoughts and economics. Especially, I focus on the concepts of "human capital," "empowerment," and more fruitful, the concept of "power-with" as proposed by organizational theorist, Mary Parker Follett. By doing so, I try to (...) minimize the gap between economics and ethics as presented here. Finally, I determine whether it is possible to do business with Deleuze. (shrink)

We investigate Maker–Breaker games on graphs of size $\aleph _1$ in which Maker’s goal is to build a copy of the host graph. We establish a firm dependence of the outcome of the game on the axiomatic framework. Relating to this, we prove that there is a winning strategy for Maker in the $K_{\omega,\omega _1}$ -game under ZFC+MA+ $\neg $ CH and a winning strategy for Breaker under ZFC+CH. We prove a similar result for the $K_{\omega _1}$ -game. Here, Maker (...) has a winning strategy under ZF+DC+AD, while Breaker has one under ZFC+CH again. (shrink)

This essay is an attempt to restore Hume’s account of personal identity to its place in the treatise and to show that it becomes far more plausible in that setting. In this chapter Hume undertakes the tasks of showing how the mistaken idea of a substantial self arises and providing a model for re-thinking the question and eliminating the mistake. It is argued that Hume does not end up dealing with a false question (as some have claimed), and that this (...) theory of mental identity survives the criticisms of its author. (shrink)

There has been an explosion of interest in the idea of European Union citizenship in recent years, as a defining example of postnational cosmopolitan citizenship potentially replacing or layered on top of national citizenship. We argue this form of EU citizenship undermines industrial citizenship, which is a crucial support for social solidarity on which other types of citizenship are based. Because industrial citizenship arises from collectivities based on class identities and national institutions, it depends on the national territorial order and (...) the social closure inherent in it. EU citizenship in its ‘postnational’ form is realized through practices of mobility, placing it in tension with bounded class-based collectivities. Though practices of working-class cosmopolitanism may give rise to a working-class consciousness, the fragmented nature of this vision impedes the development of transnational class-based collectivities. Industrial and cosmopolitan citizenship must be re-imagined together if European integration is to be democratized. (shrink)

The aim of this paper is to explore the possibilities for an immanent ethics for business. The paper has three parts. In the first part, I make some general and critical comments about the nature of business ethics. In the second part, I outline the immanent ethics as presented by the French philosopher Gilles Deleuze. Then, I positioning immanent ethics within business, primarily in relation to the terms "best practice" and "best fit." The main claim here is that an immanent (...) ethics encourages a shift from a merely reactive approach toward an active. This shift opens up the field for an affirmative practice that aims at enlarging the discussion within business ethics as such. (shrink)

Women in British Buddhism: Commitment, Connection, Community, by Caroline Starkey. Routledge, 2020. 222pp., Hb. £120, ISBN-13: 9781138087460; Ebook £33.29, ISBN 13: 9781315110455.

A collection of ten previously published essays on existence, nonexistence, empty names, fiction and myth, and free logic.

Yablo suggests a ‘hostage crisis’ occurs when an unproblematic statement ϕ entails, and is therefore hostage to, a problematic statement ψ. Yablo proposes a technical solution to this kind of problem by diminishing ϕ to ϕ*, where ϕ* does not entail ψ and thus is not hostage to it. I argue that Yablo’s proposal is unnecessary because the original, undiminished ϕ does not in fact entail ψ. This is what Yablo calls a ‘defiant’ position. I defend defiance by arguing that (...) ϕ and ψ are of different metaphysical weights, which I show through an analysis of their use of quantification. (shrink)

This paper reflects on metametaphysics and as such develops a metametameta-physical view: that quietist metametaphysics requires dialetheism, and in turn a paraconsistent logic. I demonstrate this using Carnap’s metametaphysical position in his 'Empiricism, Semantics and Ontology' as an example, with regard to how it exhibits self-reference and results in inconsistency. I show how applying Carnap’s position to itself produces a dilemma, both horns of which lead to a contradiction. Such inconsistency commonly arises from meta-theories with global scope, as the 'meta' (...) approach aims to transcend the scope of that which it is theorizing about, whilst the global nature will place itself back within the scope of that which it is theorizing about, which together result in the theory referring to itself whilst refuting itself. I argue that any global metametaphysical theory that draws a limit to thought will face self-reference problems leading to contradictory realms. My conclusion is conditional: If we want to meta-philosophize in such a way and treat quietist meta-theories as being true, then we need to be dialetheist and utilize a paraconsistent logic in order to accommodate the contradictions that result from such theorizing. (shrink)

The aim of this paper is to raise two questions. The first question is: How is pessimism related to Buddhism (and vice versa)? The second question is: What relation does an immanent philosophy have to pessimism and Buddhism, if any? Using True Detective, an American television crime drama, as my point of departure, first I will outline some of the likenesses between Buddhism and pessimism. At the same time, I will show how the conduct of one of the main characters (...) in True Detective resembles the paths of Buddhism and pessimism, even though he is ethical in a strictly non-pessimistic and non-Buddhist fashion. Last, I will try to place these findings in perspective through the French philosopher Gilles Deleuze’s thoughts. Hereby, I hope to illustrate that joy, not suffering, is basic to human existence, and how human beings may overcome a spiritual pessimism. (shrink)