Many countries project that they will have difficulty to meet their demand for primary care based on an inadequate supply of primary care doctors. There are many reasons for this, and they tend to vary by country. The policy options available to these countries are to increase the number of local primary care doctors, recruit doctors from other countries, ration primary care, shift more primary care to specialists, or authorize other disciplines to provide primary care. This article examines lessons learned (...) in the United States over the past 50 years and proposes that expanding the use of nurse practitioners is the best solution when measured by feasibility, costs, ethics, and scope of the care delivered. Using nurse practitioners trained in country meets the World Health Organization global code of practice regarding the international recruitment of health personnel. (shrink)

The rapid growth of cultural evolutionary science, its expansion into numerous fields, its use of diverse methods, and several conceptual problems have outpaced corollary developments in theory and philosophy of science. This has led to concern, exemplified in results from a recent survey conducted with members of the Cultural Evolution Society, that the field lacks ‘knowledge synthesis’, is poorly supported by ‘theory’, has an ambiguous relation to biological evolution and uses key terms (e.g. ‘culture’, ‘social learning’, ‘cumulative culture’) in ways (...) that hamper operationalization in models, experiments and field studies. Although numerous review papers in the field represent and categorize its empirical findings, the field's theoretical challenges receive less critical attention even though challenges of a theoretical or conceptual nature underlie most of the problems identified by Cultural Evolution Society members. Guided by the heterogeneous ‘grand challenges’ emergent in this survey, this paper restates those challenges and adopts an organizational style requisite to discussion of them. The paper's goal is to contribute to increasing conceptual clarity and theoretical discernment around the most pressing challenges facing the field of cultural evolutionary science. It will be of most interest to cultural evolutionary scientists, theoreticians, philosophers of science and interdisciplinary researchers. (shrink)

Tradition has it that, although we experience darkness, we can neither hear nor hallucinate silence. At most, we hear that it is silent, in virtue of lacking auditory experience. This cognitive view is at odds with our ordinary thought and talk. Yet it is not easy to vouchsafe the perception of silence: Sorensen‘s recent account entails the implausible claim that the permanently and profoundly deaf are perpetually hallucinating silence. To better defend the view that we can genuinely hear and hallucinate (...) silence, we must reject the austere picture of conscious experience which underpins the cognitive theory. According to that picture, conscious experience is a simple relation between subjects and objects. In the absence of an object, there is no relation, and so no experience. By enriching this picture, room can be found for the experience of silence. I explore this idea in two phases. First, I defend the thought that we can hear and hallucinate certain forms of silence, such as pauses, in virtue of experiencing contrastive sounds. Second, I draw on Moore‘s analysis of sensation to suggest that simply experiencing silence is a special form of objectless consciousness. I offer two ways of fleshing out this idea. According to the first, auditory experience possesses a temporal field within which the absence of sounds can be perceived. According to the second, purely Moorean account, it is our capacity to listen in the absence of sounds that underlies the phenomenon of experiencing silence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rhetorical Maneuvers:Subjectivity, Power, and ResistanceKendall R. Phillips and James P. ZappenA sense of subjectivity as fluid, dynamic, and multiple has become almost orthodox throughout the humanities. The widespread influence of poststructural thought has seemingly routed earlier Enlightenment notions of a unified, transcendent subject and opened the door for critical approaches to the numerous and changing manifestations of human subjectivity. The fluidity of the human subject, however, is not without (...) its bounds or constraints. Indeed, the same line of poststructural thinking that served to de-center the Enlightenment subject, especially the work of Michel Foucault, also stipulated that the subject was positioned by larger formations of discourse over which they had limited if any control. These two sides of poststructural subjectivity—its fluidity and its positioning—establish not so much two divergent approaches, but the two poles between which the human subject can be thought to operate. In turn the two poles of the apparent fixity of the subject position and the seeming fluidity of the subjectivity manifested within that position suggest the kind of productive tension through which we are simultaneously limited and enabled by the discourse formations within which we operate and against which we, at times, resist.This productive tension between the multiplicity of the subject and the singularity of the subject position has, of course, been the focus of numerous inquiries. In his later work, Foucault attended to the processes by which the subject makes itself an object upon which work might be done and urged a more aesthetic approach to the continuous crafting of the self.1 Along similar lines, Judith Butler has conceived of the subject in terms of its performativity and the ways that the "I" is crafted through numerous and fluid citations of existing power relations. Conceived in this way, the notion of the "self" is a constantly changing object crafted and re-crafted out of the points of identification provided in the exterior fields of power and knowledge. These points of identification, in turn, provide symbolic anchors by which a subject is moored, at least temporarily, into a particular subject position within which they become identifiable and intelligible in terms of the broader formation of discourse. [End Page 310]In addition to posing a serious challenge to Enlightenment philosophy, this conception of the self as fluid and dynamic presents some vexing questions concerning the practices of self and the capacity of a subject to offer any meaningful challenge to the formations of discourse that constitute its existence. As Butler puts the problem, "The paradox of subjectivation (assujetissement) is precisely that the subject who would resist such norms is itself enabled, if not produced, by such norms" (1993, 15). The theoretical concerns over the relationship between agency and subjectivity also impact upon a series of political questions surrounding the nature and possibility of identity politics and recent debates concerning the importance and efficacy of gaining "recognition" as a political move.2 Whatever one's position within such debates, it is clear that the question of subjectivity and its concomitant questions of subjectivation and agency must be addressed in order to conceive of any kinds of democratic politics.The question of the subject, then, clearly entails broad philosophical and political implications. Rhetorical scholars have entered this conversation with a particular concern for the practices that both constitute and challenge the constitution of the self and many of these scholars have attended specifically to the points of friction between prescribed positions in which a subject is constituted and the dynamic nature of subjectivity as performed. Following from the works of Foucault, Barbara Biesecker (1992), for instance, urges attention to the canon of style as a crucially rhetorical element in the processes by which the individual negotiates relations of power, knowledge, and subjectivity. In a similar vein, Bradford Vivian draws from the works of Gilles Deleuze and Felix Guattari to suggest that rhetoricians recognize "that the self may be conceived as a form—a rhetorical form—that exists only in its continual and aesthetic creation, in its indefinite becoming" (2000, 304). The indefinite nature of this becoming is, for both Vivian and Deleuze and Guattari, a politically crucial insight into the ways that... (shrink)

This chapter contains section titled: Organizing the Notes for On Certainty Groundlessness and Language‐games Searching for Primary Links Between Language and Reality Seeing Logic and Practice Pictures, Propositions and Reality Forms of Life Practices and Parallels Is the Title on Certainty a Happy One? Is on Certainty a Polemic against Moore? Is Wittgenstein's Main Interest in Moore's Propositions the Nature of Nonsense? Does Wittgenstein Say that the Propositions he is Interested in Form a Class, and Does he Say (...) the Same of all of Them? Are Wittgenstein's Propositions Context‐free? What is the Connection between Wittgenstein's Propositions and Logic? Is Wittgenstein Appealing to Primitive, Pre‐linguistic Reactions as the Basis of our Language‐games? What is Meant by the Sureness in Our Language‐games? How are Our Conclusions Related to the Notions of a Form of Life or World‐picture? How do Wittgenstein's Conclusions Differ from Some Classical and Contemporary Views of Our Relation to the World? Rhees's Development of Wittgenstein's Concerns. (shrink)

Tradition has it that, although we experience darkness, we can neither hear nor hallucinate silence. At most, we hear that it is silent, in virtue of lacking auditory experience. This cognitive view is at odds with our ordinary thought and talk. Yet it is not easy to vouchsafe the perception of silence: Sorensen‘s recent account entails the implausible claim that the permanently and profoundly deaf are perpetually hallucinating silence. To better defend the view that we can genuinely hear and hallucinate (...) silence, we must reject the austere picture of conscious experience which underpins the cognitive theory. According to that picture, conscious experience is a simple relation between subjects and objects. In the absence of an object, there is no relation, and so no experience. By enriching this picture, room can be found for the experience of silence. I explore this idea in two phases. First, I defend the thought that we can hear and hallucinate certain forms of silence, such as pauses, in virtue of experiencing contrastive sounds. Second, I draw on Moore‘s analysis of sensation to suggest that simply experiencing silence is a special form of objectless consciousness. I offer two ways of fleshing out this idea. According to the first, auditory experience possesses a temporal field within which the absence of sounds can be perceived. According to the second, purely Moorean account, it is our capacity to listen in the absence of sounds that underlies the phenomenon of experiencing silence. (shrink)

In this paper, I will investigate the early work of William Temple (1881–1944). My contention is that Temple’s systematic philosophy contains resources for an interesting variant of a desire argument for God’s existence and for the truth of Christianity. This desire argument moves from claims about the nature of human reason to the conditions for its satisfaction and how that satisfaction might be achieved. In constructing this argument, Temple confronts the problem of evil, and so I will also outline his (...) response to the problem here. Temple is often overlooked in histories of philosophy, though he was conversant with philosophical classics, including Plato, Aristotle, Kant, Hegel, and Lotze, and, to list a few of the contemporaries or near-contemporaries: Balfour, Haldane, F. H. Bradley, A. C. Bradley, Moore, Bosanquet, Joachim, and Croce. He also acknowledges, in the preface to his main philosophical work Mens Creatrix, a special debt to Bergson, but also signals distance from him in the same place. Temple presents an interesting case of a philosopher and theologian (most of his books are a mixture of the two, some being more predominantly one or the other) because of his commitment to philosophical system in the midst of early analytic philosophy. (shrink)

Heintz & Scott-Phillips's account of human expression leaves a number of central issues unclear – not least, whether the lack of expression in nonhuman species is attributable to their lack of the relevant metarepresentational abilities, an absence of trust, or a consequence of other factors. In place of their view, we propose a gradualistic account of the origins of human expression.

A number of arguments have been put forward by D. Z. Phillips which purportedly establish that the problems that lie at the heart of the theological realism/nonrealism controversy are confused, and that realism itself is incoherent and may be refuted. These arguments are assessed and several different theories of realism are considered. The questions of the nature of religious belief and whether God is an object are addressed. Phillips' arguments are shown to fail to supply a substantial objection to any (...) interesting variety of theological realism. (shrink)

I start from Phillips' discussion of Rhees's dissatisfaction with the idea of a language‐game. Then, from a rereading of Moore, I go on to exemplify interconnected uses of the expressions “language‐game,”“recurrent procedure,”“world‐picture,”“formal procedure,”“agreement in judgment,”“genre picture” and “form of life.” The discussion is related to sense perception, our knowledge of time and space, and the picture‐theory. These topics connect with Wittgenstein's earlier treatment of the will – which changed markedly later. The subtext (in footnotes) confronts (i) the sceptical methods (...) of Descartes and Hume with the grammatical methods of Leibniz, Kant and Wittgenstein, and (ii) the realism of Leibniz and the Tractatus with the transcendental idealism of Kant. My conclusion is that, although the method of Wittgenstein's later work remains in a sense grammatical, (i) in its new form it can free us from the conviction that the intellect can and must resolve one way or the other the conflicts that arise in the course of the latter confrontation, and that (ii), although release from such a conviction is to be seen as the aim of philosophical discourse in general, it allows philosophy to retain its overriding significance. A positive element in that lies in the respect the method demands for that in a human life which is transcendental to the activity of scientific theorising: respect, therefore, for the unique perspective of the individual historical agent. (shrink)

This study investigated the link between meditation, self-reported mindfulness and cognitive flexibility as well as other attentional functions. It compared a group of meditators experienced in mindfulness meditation with a meditation-naïve control group on measures of Stroop interference and the “d2-concentration and endurance test”. Overall the results suggest that attentional performance and cognitive flexibility are positively related to meditation practice and levels of mindfulness. Meditators performed significantly better than non-meditators on all measures of attention. Furthermore, self-reported mindfulness was higher in (...) meditators than non-meditators and correlations with all attention measures were of moderate to high strength. This pattern of results suggests that mindfulness is intimately linked to improvements of attentional functions and cognitive flexibility. The relevance of these findings for mental balance and well-being are discussed. (shrink)

In 1935 geneticist Nikolai Timoféeff-Ressovsky, radiation physicist Karl G. Zimmer, and quantum physicist Max Delbrück published “On the Nature of Gene Mutation and Gene Structure,” known subsequently as the “Three-Man Paper.” This seminal paper advanced work on the physical exploration of the structure of the gene through radiation physics and suggested ways in which physics could reveal definite information about gene structure, mutation, and action. Representing a new level of collaboration between physics and biology, it played an important role in (...) the birth of the new field of molecular biology. The paper’s results were popularized for a wide audience in the What is Life? lectures of physicist Erwin Schrödinger in 1944. Despite its historical impact on the biological sciences, the paper has remained largely inaccessible because it was only published in a short-lived German periodical. Creating a Physical Biology makes the Three Man Paper available in English for the first time. Brandon Fogel’s translation is accompanied by an introductory essay by Fogel and Phillip Sloan and a set of essays by leading historians and philosophers of biology that explore the context, contents, and subsequent influence of the paper, as well as its importance for the wider philosophical analysis of biological reductionism. (shrink)

In this chapter, I evaluate various conceptions of distance. Of the two most prominent, one takes distance relations to be intrinsic, the other extrinsic. I recommend pluralism: different conceptions can peacefully coexist as long as each holds sway over a distinct region of logical space. But when one asks which conception holds sway at the actual world, one conception stands out. It is the conception of distance embodied in differential geometry, what I call the Gaussian conception. On this conception, all (...) fundamental facts about distance are “local” facts.” But there is a problem: the Gaussian conception, notwithstanding its mathematical and physical credentials, appears metaphysically suspicious on Humean grounds. In the final section, I suggest that the Gaussian conception can be given a sound metaphysical footing in terms of non-standard analysis. (shrink)

Preface Phillip R. Sloan, Gerald McKenny, Kathleen Eggleson pp. xiii-xviii In November of 2009, the University of Notre Dame hosted the conference “Darwin in the Twenty-First Century: Nature, Humanity, and God.‘ Sponsored primarily by the John J. Reilly Center for Science, Technology, and Values at Notre Dame, and the Science, Theology, and the Ontological Quest project within the Vatican Pontifical... 1. Introduction: Restructuring an Interdisciplinary Dialogue Phillip R. Sloan pp. 1-32 Almost exactly fifty years before the Notre Dame (...) conference, the world’s largest centenary commemoration of Darwin’s legacy was held at nearby University of Chicago. This event, organized by a committee spearheaded by University of Chicago anthropologist Sol Tax, drew nearly 2,500 registrants. In attendance were the primary leaders... Part 1. Nature 2. Evolution through Developmental Change: How Alterations in Development Cause Evolutionary Changes in Anatomy Scott F. Gilbert pp. 35-60 For the past half-century, the mechanisms of evolution have been explained by the fusion of genetics and evolutionary biology called “the Modern Synthesis.‘ The tenets of the Modern Synthesis have been generally formulated as such: 1. There is genetic variation within the population. 2. There is competition... 3. The Evolution of Evolutionary Mechanisms: A New Perspective Stuart A. Newman pp. 61-89 The Modern Evolutionary Synthesis, based on Charles Darwin’s concept of natural selection in conjunction with a genetic theory of inheritance in a population-based framework, has been, for more than six decades, the dominant scientific perspective for explaining the diversity of living organisms. In recent years, however, with the growth... 4. The Evolvability of Organic Forms: Possible, Likely, and Unlikely Change from the Perspective of Evolutionary Developmental Biology Alessandro Minelli pp. 90-115 Confronted with the extraordinary diversity of animal form, we can ask questions about function and adaptation. How does this animal move? How does it feed? How does it defend itself from its enemies? But we can also ask questions about development, reproduction, and heredity. What mechanisms produce these forms? How are these... 5. Accident, Adaptation, and Teleology in Aristotle and Darwinism David J. Depew pp. 116-143 Charles Darwin framed the Origin of Species to meet criteria for inductive science set out by John Herschel in his Preliminary Discourse on the Study of Natural Philosophy. Accordingly, he was distraught when he learned that Herschel, to whom he had sent a copy of his newly published book, was not... 6. The Game of Life Implies Both Teleonomy and Teleology Gennaro Auletta, Ivan Colagè, Paolo D’Ambrosio pp. 144-164 The present contribution is mainly aimed at suggesting the importance of teleonomy and teleology as explanatory mechanisms in biology in the light of recent achievements in the field, and at showing that they play an actual and relevant role in the realm of life. The issue of finality in biology still provokes lively debates in the... Part 2. Humanity 7. Humanity’s Origins Bernard Wood pp. 167-181 One of Charles Darwin’s many achievements is that he began the process of converting the Tree of Life from a religious metaphor into a biological reality. All types of living organisms, be they animals, plants, fungi, bacteria, or viruses, are at the end of twigs that reach the surface of the Tree of Life, and all the types of organisms... 8. Darwin’s Evolutionary Ethics: The Empirical and Normative Justifications Robert J. Richards pp. 182-200 In the increasingly secular atmosphere of the nineteenth century, intellectuals grew wary of the idea that nature had any moral authority. In an earlier age, one might have looked upon the dispositions of nature as divinely sanctioned, and thus one could call upon natural law to ground moral judgment. Certain behaviors, for instance, might have... 9. Crossing the Milvian Bridge: When Do Evolutionary Explanations of Belief Debunk Belief? Paul E. Griffiths, John S. Wilkins pp. 201-231 Two traditional targets for evolutionary skepticism are religion and morality. Evolutionary skeptical arguments against religious belief are continuous with earlier genetic arguments against religion, such as that implicit in David Hume’s Natural History of Religion. Evolutionary arguments are also... 10. Questioning the Zoological Gaze: Darwinian Epistemology and Anthropology Phillip R. Sloan pp. 232-266 This quotation from Darwin’s Descent of Man illuminates an under-explored issue in Darwin’s work---not the issue of evolutionary ethics itself, but the epistemology of experience assumed in his work, and the consequences of his application of this “zoological gaze‘ to human beings. I will term this epistemological stance in this chapter “natural historical... Part 3. God 11. Evolution and Catholic Faith John O’Callaghan pp. 269-298 To begin to examine the relation of orthodox Catholic Christian faith to evolutionary theory and the question of human origins, consider words of the fourth pope, St. Clement: Let us fix our gaze on the Father and Creator of the whole world, and let us hold on to his peace and blessings, his splendid and surpassing... 12. After Darwin, Aquinas: A Universe Created and Evolving William E. Carroll pp. 299-337 At the 2000 Jubilee Session for scientists, held at the Vatican in May of that year, Archbishop Józef Życiński offered an eloquent assessment of contemporary discourse on the relationship between the natural sciences and theology. He ended his address with the comment that what is needed today is a new Thomas Aquinas. I remember... 13. Evolutionary Theism and the Emergent Universe Józef Życiński pp. 338-354 The 150th anniversary of the publication of Charles Darwin’s The Origin of Species has been celebrated in the context of an animated debate concerning both scientific and philosophical issues implied by the theory of evolution.1 One finds a deep diversity of attitudes, both methodological and semantic, in the current debates on evolutionary... 14. Beyond Separation or Synthesis: Christ and Evolution as Theodrama Celia Deane-Drummond pp. 355-380 The fervor with which popular discourse on science and religion has continued to bubble up in the anniversary year celebrating Darwin’s achievements shows that the publically perceived conflict between science and religion will not go away. Academic discussion on such matters is therefore not just peripheral to cultural concerns but takes... Part 4. Past and Future Prospects 15. Imagining a World without Darwin Peter J. Bowler pp. 383-403 What would have happened if Charles Darwin had not lived to write On the Origin of Species? Perhaps his bad health caused the early death he feared, or maybe he fell overboard while on the voyage of the Beagle. Would the world have still experienced the Darwinian Revolution under another name, or would the history of science, and... 16. What Future for Darwinism? Jean Gayon pp. 404-423 What future for Darwinism? I will propose some criteria for exploring this question in the domains of both evolutionary biology and the human sciences. Do not expect me to tell you where we will stand thirty years from now. It will be enough to identify a few general tendencies. For the sake of brevity, I will not devote a preamble to explain... Contributors pp. 424-430. (shrink)

Patients who experience difficulty making medical decisions are often referred to as “ambivalent.” However, the current lack of attention to the nuances between a cluster of phenomena that resemble...

Phillip Ferreira - Perfectionism and the Common Good: Themes in the Philosophy of T.H. Green - Journal of the History of Philosophy 43:3 Journal of the History of Philosophy 43.3 369-370 David O. Brink. Perfectionism and the Common Good: Themes in the Philosophy of T. H. Green. Oxford: Clarendon Press, 2003. Pp. xiv + 139. Cloth, $27.50. The British idealists have not fared well during the past century. Still, there has been in recent years a renewed interest in the (...) movement's principal figures: F. H. Bradley and T. H. Green. And, while Bradley's polemical style has found a wider audience, Green's work—especially his Principles of Political Obligation—appears to have had the steadier following. Lesser known than Green's political writing, though, is his longer and more difficult Prolegomena to Ethics. And David O. .. (shrink)

The "War" in science is largely the discussion between those who believe that science is above criticism and those who do not. After the Science Wars is a collection of essays by leading philosophers and scientists, all attempting to bridge interdisciplinary gulfs in this discussion.

Mechanical Choices details the intimate connection that exists between morality and law: the morality we use to blame others for their misdeeds and the criminal law that punishes them for these misdeeds. This book shows how both law and morality presuppose the accuracy of common sense, a centuries-old psychology that defines people as rational agents who make honorable choices and act for just reasons. It then shows how neuroscience is commonly taken to challenge these fundamental psychological assumptions.

A.W. Moore presents eighteen of his philosophical essays, written since 1986, on representing how things are. He sketches out the nature, scope, and limits of representation through language, and pays particular attention to linguistic representation, states of knowledge, the character of what is represented, and objective facts or truths.

By means of a comprehensive and penetrating examination of the main elements of Epicurean ethics, Phillip Mitsis forces us to reevaluate this widely misunderstood figure in the history of philosophy.

This paper is a rejoinder to Thaddeus Metz’s article “Censure Theory Still Best Accounts for Punishment of the Guilty: Reply to Montague.” In his article, Metz attempts to answer objections to censure theory that I had raised previously. I argue in my rejoinder that Metz’s defense of censure theory remains seriously problematic despite what he says in his reply.

A little-discussed aspect of the “conservative” position on abortion involves the claim that human beings exist at all stages of gestation — that even the human fertilized ovum is a human being. There are good reasons of both a practical and theoretical nature why this particular idea has received so little attention in the abortion controversy. On the practical side there is the fact that zygotes are rarely if ever the subjects of abortion decisions; and on the theoretical side, there (...) is the prima facie implausibility of the idea itself — an implausibility stemming from the fact that human zygotes possess none of the features that distinguish clear-cut examples of human beings from other living things.I would like to suggest, however, that there are good reasons — again both practical and theoretical — for examining with some care the idea that human zygotes are human beings. For even if this idea is not central to the abortion controversy, it has clear relevance to the morality of using intrauterine devices as a means of procreation control. (shrink)

Peter van Inwagen attempts to demonstrate the apparent incompatibility of free will and indeterminism through an imaginative thought experiment. He imagines God repeatedly rolling the world back to its state one minute prior to the performance of an undetermined, putatively free action and then letting it go forward again. Van Inwagen argues that the outcome most friendly to the supposition that the agent acted freely, in which she does otherwise about half the time, is one which apparently shows that her (...) original act was a matter of chance, and thus not free. I argue that neither this outcome nor any other implies that her action was not free. (shrink)

This paper is a critical study of Christians among the Virtues: Theological Conversations with Ancient and Modern Ethics by Stanley Hauerwas and Charles Pinches. It has four parts. First, I consider several possible responses to G. E. M. Anscombe’s famous challenge to modern moral philosophy in order to provide a framework in which the project of Hauerwas and Pinches can be located. Next I criticize their attempt to eliminate the realm of obligation from morality. Then I examine their treatment of (...) Martha Nussbaum’s work onAristotle in order to explore differences between secular and Christian appropriations of Aristotle. Finally, I discuss their views on the virtue of obedience and criticize their arguments against rival Kantian and divine command views. (shrink)

ABSTRACTIn the late 1970s the big bang model of cosmology was widely accepted and interpreted as implying the universe had a beginning. At the end of that decade William Lane Craig revived an argument for God known as the Kalam Cosmological Argument based on this scientific consensus. Furthermore, he linked the big bang to the supposed biblical concept of creation ex nihilo found in Genesis. I shall critique Craig's position as expressed in a more recent update and argue that contemporary (...) cosmology no longer understands the big bang as the ultimate beginning, seriously undermining the KCA. I will further contend that book of Genesis should not be understood as describing creation ex nihilo anyway. (shrink)

The article explores the agreements and disagreements between the author and the authors of Responsible Brains on how neuroscience relates to moral responsibility. The agreements are fundamental: neuroscience is not the harbinger of revolutionary revision of our views of when persons are morally responsible for the harms that they cause. The disagreements are in the details of what is needed for neuroscience to be the helper of the moral sciences.

In the course of a more than 70-year philosophical career and over 100 publications, Marjorie Grene (1910–2009) developed an original and coherent philosophical position that placed situated organic life at the center of the interpretation of reality and human affairs. Grene sometimes described this position as an “ecological epistemology” and summarized its central thrust in the expression “all knowledge is orientation.” However, Grene’s view incorporated a set of apparently or potentially opposed commitments such as naturalism and anti-reductionism, pluralism and realism, (...) and both a critique and affirmation of Darwinian evolutionary theory. This raises questions about precisely where Grene stood on the issues over which she argued and the coherence of her “ecological epistemology” as a whole. Here I review Grene’s work in the main research areas for which she is best known – history of philosophy, philosophy of biology, epistemology, and philosophical anthropology – with an eye to how these tensions were ultimately resolved in her account. (shrink)

This paper critically examines the use of the name 'Pseudo-Archytas' to refer to two aspects of the reception of Archytas of Tarentum in antiquity: the 'author-inflection' and the 'authority-inflection'. In order to make progress on our understanding of authority and authorship within the Pythagorean tradition, it attempts to reconstruct Porphyry's views on the importance of Archytas as guarantor of Pythagorean authenticity in the former's lost work On the History of the Philosophers by considering a fragment preserved in Arabic by Ibn (...) Abī Uṣaybi‘a. The article finally argues that a range of problems attend our use of the term 'pseudo-Archytas', which is not fit for purpose when considering the evidence regarding authorship and authority in the Pythagorean tradition. It recommends a more critical approach to the notion of authenticity within the Pythagorean tradition and suggests a new term, 'Archytism', as a more useful point of reference. (shrink)

_A futuristic examination of metaphysical systems, responsibility, understanding, conceit, continuums, and history’s vector._.

We claim that scientists working with deep learning (DL) models exhibit a form of pragmatic understanding that is not reducible to or dependent on explanation. This pragmatic understanding comprises a set of learned methodological principles that underlie DL model design-choices and secure their reliability. We illustrate this action-oriented pragmatic understanding with a case study of AlphaFold2, highlighting the interplay between background knowledge of a problem and methodological choices involving techniques for constraining how a model learns from data. Building successful models (...) requires pragmatic understanding to apply modelling strategies that encourage the model to learn data patterns that will facilitate reliable generalisation. (shrink)

According to doxastic involuntarism, we cannot believe at will. In this paper, I argue that permissivism, the view that, at times, there is more than one way to respond rationally to a given body of evidence, is consistent with doxastic involuntarism. Rober :837–859, 2019a, Philos Phenom Res 1–17, 2019b) argues that, since permissive situations are possible, cognitively healthy agents can believe at will. However, Roeber fails to distinguish between two different arguments for voluntarism, both of which can be shown to (...) fail by proper attention to different accounts of permissivism. Roeber considers a generic treatment of permissivism, but key premises in both arguments depend on different, more particular notions of permissivism. Attending to the distinction between single-agent and inter-subjective versions of permissivism reveals that the inference from permissivism to voluntarism is unwarranted. (shrink)