There is an ongoing debate about the ethics of research on lifespan extension: roughly, using medical technologies to extend biological human lives beyond the current “natural” limit of about 120 years. At the same time, there is an exploding interest in the use of artificial intelligence (AI) to create “digital twins” of persons, for example by fine-tuning large language models on data specific to particular individuals. In this paper, we consider whether digital twins (or digital doppelgängers, as we refer to (...) them) could be a path toward a kind of life extension—or more precisely, a kind of person extension—that does not rely on biological continuity. We discuss relevant accounts of consciousness and personal identity and argue that digital doppelgängers may at least help us achieve some of the aims or ostensible goods of person-span extension, even if they may not count as literal extensions of our personhood on dominant philosophical accounts. We also consider relational accounts of personhood and discuss how digital doppelgängers may be able to extend personhood in a relational sense, or at least secure some of the goods associated with relevant relationships. We conclude by suggesting that a research program to investigate such issues is relevant to ongoing debates about the ethics of extending the human lifespan. (shrink)

This paper examines the interplay of semantics and pragmatics within the domain of film. Films are made up of individual shots strung together in sequences over time. Though each shot is disconnected from the next, combinations of shots still convey coherent stories that take place in continuous space and time. How is this possible? The semantic view of film holds that film coherence is achieved in part through a kind of film language, a set of conventions which govern the relationships (...) between shots. In this paper, we develop and defend a new version of the semantic view. We articulate it for a pair of conventions that govern spatial relations between viewpoints. One such rule is already well-known; sometimes called the "180° Rule," we term it the X-Constraint; to this we add a previously unrecorded rule, the T-Constraint. As we show, both have the effect, in different ways, of limiting the way that viewpoint can shift through space from shot to shot over the course of a film sequence. Such constraints, we contend, are analogous to relations of discourse coherence that are widely recognized in the linguistic domain. If film is to have a language, it is a language made up of rules like these. (shrink)

Stephen Hawking, among others, has proposed that the topological stability of a property of space-time is a necessary condition for it to be physically significant. What counts as stable, however, depends crucially on the choice of topology. Some physicists have thus suggested that one should find a canonical topology, a single ‘right’ topology for every inquiry. While certain such choices might be initially motivated, some little-discussed examples of Robert Geroch and some propositions of my own show that the main candidates—and (...) each possible choice, to some extent—faces the horns of a no-go result. I suggest that instead of trying to decide what the ‘right’ topology is for all problems, one should let the details of particular types of problems guide the choice of an appropriate topology. (shrink)

It can be shown by means of a paradox that, given the Principle of Sufficient Reason, there is no conjunction of all contingent truths. The question is, or ought to be, how to interpret that result: _Quid sibi velit?_ A celebrated argument against PSR due to Peter van Inwagen and Jonathan Bennett in effect interprets the result to mean that PSR entails that there are no contingent truths. But reflection on parallels in philosophy of mathematics shows it can equally be (...) interpreted either as a proof that there are "too many" contingent truths to combine in a single conjunction or as a proof that the concept _contingent truth_ is indefinitely extensible and there is no such thing as "all contingent truths." Either interpretation would reconcile PSR with contingent truth, but the natural rationales of those interpretations are at odds. This essay argues that the second interpretation is a more satisfactory explanation of why, if PSR is true, there should be no conjunction of all contingent truths. This sheds new light on the nature of the explanatory demand embedded in PSR and uncovers a number of surprising implications for the commitments of rationalism. (shrink)

The clock hypothesis of relativity theory equates the proper time experienced by a point particle along a timelike curve with the length of that curve as determined by the metric. Is it possible to prove that particular types of clocks satisfy the clock hypothesis, thus genuinely measure proper time, at least approximately? Because most real clocks would be enormously complicated to study in this connection, focusing attention on an idealized light clock is attractive. The present paper extends and generalized partial (...) results along these lines with a theorem showing that, for any timelike curve in any spacetime, there is a light clock that measures the curve’s length as accurately and regularly as one wishes. (shrink)

Bertrand Russell and the Nature of Propositions offers the first book-length defence of the Multiple Relation Theory of Judgement (MRTJ). Although the theory was much maligned by Wittgenstein and ultimately rejected by Russell himself, Lebens shows that it provides a rich and insightful way to understand the nature of propositional content. In Part I, Lebens charts the trajectory of Russell’s thought before he adopted the MRTJ. Part II reviews the historical story of the theory: What led Russell to deny the (...) existence of propositions altogether? Why did the theory keep evolving throughout its short life? What role did G. F. Stout play in the evolution of the theory? What was Wittgenstein’s concern with the theory, and, if we can’t know what his concern was exactly, then what are the best contending hypotheses? And why did Russell give the theory up? In Part III, Lebens makes the case that Russell’s concerns with the theory weren’t worth its rejection. Moreover, he argues that the MRTJ does most of what we could want from an account of propositions at little philosophical cost. This book bridges the history of early analytic philosophy with work in contemporary philosophy of language. It advances a bold reading of the theory of descriptions and offers a new understanding of the role of Stout and the representation concern in the evolution of the MRTJ. It also makes a decisive contribution to philosophy of language by demonstrating the viability of a no-proposition theory of propositions. (shrink)

This collection of essays combines the discussion of abstract questions in moral and political theory with an attention to the normative dimension of current social and political controversies. There are essays on immigration, terrorism, toleration, political equality, the role of partiality in ethics, and the importance of tradition.

I am concerned with epistemic closure—the phenomenon in which some knowledge requires other knowledge. In particular, I defend a version of the closure principle in terms of analyticity; if an agent S knows that p is true and that q is an analytic part of p, then S knows that q. After targeting the relevant notion of analyticity, I argue that this principle accommodates intuitive cases and possesses the theoretical resources to avoid the preface paradox.

Taking a thematic approach to Butler as a political thinker, this text develops Butler's theory of the political through an exploration of her politics of troubling.

In John Rawls’s theory, the role of the principles of justice is to regulate the basic structure of society—its major social, political and economic institutions—and to specify the fair terms of cooperation for free and equal persons. Some have interpreted Rawls as excluding contract law, and perhaps the private law as a whole, from the basic structure. However, this interpretation of Rawls is untenable, given the motivations for his emphasis on the basic structure and the highly inclusive characterisations he gives (...) of it. Yet if he includes private law within the basic structure, he seems committed to holding that its design and operations should be regulated by his two principles of justice, which govern the distribution of basic liberties, economic resources and opportunities. This would leave it unclear whether there was any room for values other than distributive values to inform the design of private law. Leaving no role for other values might be unproblematic if distributive justice were a master normative category with equal regulative authority over all basic social institutions. But we should not assume that this ‘distributivist paradigm’ gives the best interpretation either of private law or of the fair terms of cooperation for a society of free and equal people. We need to think further about how non-distributive values may inform the principles of justice that regulate the institutional structure of society. And we need to ask how much of law, whether public or private, is regulated solely by principles of justice that focus on the distribution of basic liberties, economic resources and opportunities. (shrink)

This dissertation is an experiment: what happens if we treat proper names as anaphoric expressions on a par with pronouns? The first thing to notice is that a name's 'antecedent' can occur in a discourse prior to the one containing the name. An individual may be introduced and tagged with a name in one context, and then retrieved using the name in a later context. To allow for discourse crossing anaphora, in addition to the usual cross-sentential anaphora, a revision of (...) discourse semantics is in order. Essentially, we must countenance discourse referents that span contexts, and think of contexts, not as islands, but as nodes connected to each other by the discourse referents they share. Discourse semantics gives rise to a new notion of content determined by discourse reference rather than pure reference. In a space of contexts structured by shared discourse referents, discourse content becomes transmissable. For a piece of content may be sent from one context to another whenever the discourse referents bundled up in the content are held in common by the two contexts. The final step is to treat the cognitive state of an agent as just another kind of context, and so a potential recipient of discourse content. Discourse content is more fine-grained than traditional 'singular' content, and so is a better fit for our pretheoretic intuitions about communication and attitude reporting. This is illustrated by applying the theory to Frege's puzzle, a puzzle of Loar's about communication, Kripke's puzzle about belief, Geach's intentional identity and new breed of 'mixed' de re-de dicto sentence. (shrink)

Philosophical Investigations, Volume 45, Issue 1, Page 77-90, January 2022.

The conventional wisdom regarding the aims and shortcomings of Kantian constructivism is mistaken. The aim of metaethical constructivism is not to provide a naturalistic account of the objectivity of normative facts by deriving substantive morality from a conception of agency so thin as to be uncontroversial (a task at which it is generally regarded to have failed). Its aim is to explain the “grip” that normative facts have on us—to avoid what I call the problem of normative alienation. So understood, (...) Kantian constructivism faces two problems: that determinate normative facts cannot be derived from agency and that its individualistic conception of agency cannot account for the sociality of morality. I propose and elaborate a social conception of agency that is better able to address the latter problem while still avoiding normative alienation, and evaluate two different strategies for responding to the former problem. (shrink)

Some philosophers argue that we should eschew cross-explanatory integrations of mechanistic, dynamicist, and psychological explanations in cognitive science, because, unlike integrations of mechanistic explanations, they do not deliver genuine, cognitive scientific explanations. Here I challenge this claim by comparing the theoretical virtues of both kinds of explanatory integrations. I first identify two theoretical virtues of integrations of mechanistic explanations—unification and greater qualitative parsimony—and argue that no cross-explanatory integration could have such virtues. However, I go on to argue that this is (...) only a problem for those who think that cognitive science aims to specify one fundamental structure responsible for cognition. For those who do not, cross-explanatory integration will have at least two theoretical virtues to a greater extent than integrations of mechanistic explanations: explanatory depth and applicability. I conclude that one’s views about explanatory integration in cognitive science cannot be segregated from one’s views about the explanatory task of cognitive science. (shrink)

Loyalty is considered central to people’s moral life, yet little is known about how people think about what it means to be loyal. We used a prototype approach to understand how loyalty is represented in Colombia and the United States and how these representations mediate attributions of loyalty and moral judgments of loyalty violations. Across 7 studies (N = 1,984), we found cross-cultural similarities in the associative meaning of loyalty (Study 1) but found differences in the centrality of features associated (...) with loyalty (Study 2) and the latent structure of loyalty representations (Study 3). Colombians represent loyalty in terms of more general moral characteristics, while US participants represent loyalty in terms of interpersonal commitment, both in contrast with current approaches to loyalty. By comparing representations of loyalty and honesty, we establish that difference in loyalty conceptualizations reflect a different way of thinking about loyalty rather than morality more generally (Study 4). Further, Colombians attributed greater loyalty to individuals with general moral characteristics compared to participants from the United States sample (Study 5) and were more likely to classify non-loyal values as loyalty-related (Study 6). While the centrality of prototypical features predicts categorizing norm violations as loyalty-related, differences in prototypical structure account for differences in the severity of moral judgment for such violations (Study 7), which suggests that loyalty representations have similar functions even though these representations differ in structural characteristics. (shrink)

In this paper, I argue that Book II, Chapter viii of Locke' Essay is a unified, self-consistent whole, and that the appearance of inconsistency is due largely to anachronistic misreadings and misunderstandings. The key to the distinction between primary and secondary qualities is that the former are, while the latter are not, real properties, i.e., properties that exist in bodies independently of being perceived. Once the distinction is properly understood, it becomes clear that Locke's arguments for it are simple, valid (...) and (in one case) persuasive as well. (shrink)

In this rejoinder, we respond to two commentaries on the study by Greiff, S.; Stadler, M.; Sonnleitner, P.; Wolff, C.; Martin, R. Sometimes less is more: Comparing the validity of complex problem solving measures. Intelligence 2015, 50, 100–113. The study was the first to address the important comparison between a classical measure of complex problem solving (CPS) and the more recent multiple complex systems (MCS) approach regarding their validity. In the study, we investigated the relations between one classical microworld as (...) the initially developed method (here, the Tailorshop) with three more recently developed multiple complex systems (MCS; here, MicroDYN, Genetics Lab, and MicroFIN) tests. We found that the MCS tests showed higher levels of convergent validity with each other than with the Tailorshop even after reasoning was controlled for, thus empirically distinguishing between the two approaches. The commentary by Kretzschmar and the commentary by Funke, Fischer, and Holt expressed several concerns with how our study was conducted, our data was analyzed, and our results were interpreted. Whereas we acknowledge and agree with some of the more general statements made in these commentaries, we respectfully disagree with others, or we consider them to be at least partially in contrast with the existing literature and the currently available empirical evidence. (shrink)

This book is designed primarily to provide readings for a consideration of the moral issues in medicine from a philosophical point of view. There are two basic alternatives in structuring a philosophical course in medical ethics. One is to divide the course according to medically conceived topics such as organ transplantation, genetic engineering, euthanasie, etc. Such an approach is wholly viable, but we have preferred no to adopt it here. Rather, we have organized the book primarily on the basis of (...) more philosophically inspired categories. Thus, our headings invoke such notions of paternalism, truth, social justice, etc. (shrink)

This paper investigates the truth conditions of sentences containing indefinite noun phrases, focusing on occurrences in attitude reports, and, in particular, a puzzle case due to Walter Edelberg. It is argued that indefinites semantically contribute the (thought-)object they denote, in a manner analogous to attributive definite descriptions. While there is an existential reading of attitude reports containing indefinites, it is argued that the existential quantifier is contributed by the de re interpretation of the indefinite (as the de re reading adds (...) existential quantification to the interpretation of definites on Kaplan’s analysis). (shrink)

In recent scholarship, the science and religion debate has been historicized, revealing the novelty of the concepts of science and religion and their complex connections to secularization and the birth of modernity. This article situates this historicist turn in the history of philosophy and its connections to theology and Scripture, showing that the science and religion concept derives from philosophy's earlier tension with theology as it became an academic discipline centered in the medieval, then research university, with the centrality of (...) Scripture changing under the influence of historical criticism. Looking at Thomas Aquinas and Friedrich Schleiermacher on theology and Scripture's connection to science, it offers a new framework for theorizing science and religion as part of the history of philosophy. (shrink)

This chapter contains section titled: Introduction A Global Distribution Principle? Problems with Globalizing the Difference Principle Conclusion Notes.

It is plausible that the models of scientific theories correspond to possibilities. But how do we know which models of which scientific theories so correspond? This paper provides a novel proposal for guiding belief about possibilities via scientific theories. The proposal draws on the notion of an effective theory: a theory that applies very well to a particular, restricted domain. We argue that it is the models of effective theories that we should believe correspond, at least in part, to possibilities. (...) It is thus effective theories that should guide modal reasoning in science. (shrink)

In Wilmot-Smith’s recent “Law, ‘Ought’, and ‘Can’,” he argues that legal obligation does not imply ability. In this short reply, I show that Wilmot-Smith’s arguments do not withstand critical scrutiny. In section 1, I attack Wilmot-Smith’s argument for the claim that allowing for impossible obligations makes for a better legal system, and I introduce positive grounds for thinking otherwise. In section 2, I show that, even if Wilmot-Smith had established that impossible obligations make for a better legal system, his subsequent (...) attack on OIC fails. (shrink)

For the last fifty years, the United States healthcare system has done an extremely poor job of delivering healthcare in a just and fair manner. The United States holds the dubious distinction of being the only industrialized nation in the world lacking provisions to ensure universal coverage. We attempt to provide some of the reasons this dysfunctional system has persisted and show that healthcare should not be a commodity. We begin with a brief historical overview of healthcare delivery in the (...) United States since WWII. This is followed by a critical analysis of the for-profit model including reasons to support the view that healthcare should not be a free market commodity. We also demonstrate how special interest groups have been able to win support for their practices based on propaganda rather than fact. A brief analysis of the Affordable Care Act is offered along with critical comments regarding its ineffectiveness. We conclude with a brief overview of international approaches that have resulted in universal coverage and suggest the United States ought to adopt an approach similar to those outlined so that it no longer stands as the only industrialized nation to ignore the glaring problems that exist. (shrink)

The physicist Richard Gott defends the Copernican principle, which claims that when we have no information about our position along a given dimension among a group of observers, we should consider ourselves to be randomly located among those observers in respect to that dimension. First, I apply Copernican reasoning to the distribution of evil in the universe. I then contend that evidence for intelligent extraterrestrial life strengthens four important versions of the argument from evil. I remain neutral regarding whether this (...) result is a reductio of these arguments from evil or the statement of a genuine evidential relationship. (shrink)

Recently there has been a growing literature on the concept of moral certainty. This concept, which is inspired by Wittgenstein’s reflections in On Certainty, is most prominently argued for by Nigel Pleasants. Pleasants contends that there is a meaningful parallel to be drawn between the epistemic certainties discussed by Wittgenstein and moral certainties. These moral certainties are unreflective, non-propositional, and show in the ways that we act. In addition, these certainties cannot be doubted by a reasonable moral agent. In a (...) recently published article, Fairhurst is critical of Pleasants’ account. Fairhurst argues that there are problems with Pleasants’ example of a moral certainty, 'it is wrong to kill innocent non-threatening people'. Fairhurst appeals to euthanasia as an example of when a reasonable person could meaningfully doubt that it is wrong to kill innocent, non-threatening people. If this is a certainty, then a doubt such as this should not be possible. In addition, he argues that Pleasants’ claim that moral certainties are natural is not well substantiated. In this article, I attempt to defend an account of moral certainty against Fairhurst’s criticisms. I divide his criticisms into two parts. His first set of criticisms deal with Pleasants’ example of a moral certainty. I argue that some of his criticisms are inconsistent while others can be addressed by making a small amendment to Pleasants’ account. His second criticism deals with Pleasants’ claim that moral certainties are natural. In order to address this criticism, I appeal to Machery’s Nomological Account of human nature and use it as a basis that allows us to consistently make the claim that there are natural moral certainties. (shrink)

In collective action problems, large numbers of contributions together produce a good outcome, but any one contribution often makes no difference. Many philosophers think that act consequentialism implies that individuals should not contribute in these cases, given that their contributions cannot be expected to affect the outcome. Nearly everyone has assumed that the relevant expected effects of an action are those effects that are counterfactually dependent on what a given agent does. This assumption is at the heart of causal decision (...) theory. In contrast, evidential decision theory evaluates actions on the basis of whatever can be expected to happen, given that the agent performs some action, where this includes events that are simply correlated with the action. I show that causal and evidentialist versions of act consequentialism can diverge in collective action problems. Evidential decision theory can require us to do our part even when causal decision theory does not. (shrink)

This paper focusses on the Rabbinic suggestion that the attitude of awe, rather than any particular belief, lies at the heart of religiosity. On the basis of these Rabbinic sources, and others, the paper puts forward three theses: (1) that belief is not a sufficiently absorbing epistemic attitude to bear towards the truths of religion; (2) that much of our religious knowledge isn’t mediated via belief; and (3) that make-believe is sometimes more important, in the cultivation of religiosity than is (...) mere belief. (shrink)

In this article, I confront Jessica Flanigan’s recent attempt to show not merely that women have a right to commit prenatal injury, but also that women who act on this right are praiseworthy and should not be criticized for this injury. I show that Flanigan’s arguments do not work, and I establish presumptive grounds against any such right—namely, prenatal injury, by definition, involves intentional or negligent harm and, as such, may be subsumed under a wider class of actions that are (...) presumptively wrong. (shrink)

The vast majority of philosophers and legal theorists who have thought about the issue agree that there is such a thing as a moral right to privacy. However, there is little or no theoretical consensus about the nature of this right. According to reductionists, the right to privacy amounts to nothing more than a cluster of property rights and rights over the person, and therefore plays no autonomous explanatory role in moral theory (Thomson 1975, Davis 1959). Among non-reductionists, there are (...) almost as many accounts of the right to privacy as there are synagogues in the old town of Jerusalem. For one group of non-reductionists (perhaps the majority), the right to privacy is properly understood as a right of control, a form of autonomy. Within this group, some think that the right to privacy is the right to control information about oneself (Westin 1967, Beardsley 1971, Gerstein 1978, Fried 1970, Moore 2003), while others insist that it is the right to control access to oneself (Parker 1974, Scanlon 1975, Rachels 1975, Reiman 1976, Van den Haag 1971). For another group of non-reductionists, the right to privacy is the right to cognitive and/or physical inaccessibility (Gavison 1980, Garrett 1974, Allen 1988). Though these are by far the most widely adopted non-reductionist accounts of the relevant right, they are by no means the only ones currently on offer. There are hybrid accounts according to which the right to privacy is a cluster of various rights of control (Inness 1992) or a cluster of various rights of control and restricted access (DeCew 1997). And according to an influential “information-based” account, the right to privacy 1 is defined as the right that others not possess undocumented personal information about the right-holder (Parent 1983a; 1983b). The purpose of this paper is to bring some order to this theoretical chaos. On my view, none of these accounts of the right to privacy is accurate.. (shrink)

In this paper, I argue that sentences that contain ‘omission’ tokens that appear to function as singular terms are meaningful while maintaining the view that omissions are nothing at all or mere absences. I take omissions to be fictional entities and claim that the way in which sentences about fictional characters are true parallels the way in which sentences about omissions are true. I develop a pragmatic account of fictional reference and argue that my fictionalist account of omissions implies a (...) plausible account of the metaphysics of omissions. (shrink)

The role or function of experimental and observational replication within empirical science has implications for how replication should be measured. Broadly, there seems to be consensus that replication’s central goal is to confirm or vouchsafe the reliability of scientific findings. I argue that if this consensus is correct, then most of the measures of replication used in the scientific literature are actually poor indicators of this reliability or confirmation. Only meta-analytic measures of replication align functionally with the goals of replication. (...) I conclude by addressing some objections to meta-analysis. (shrink)

We study the long-standing open problem of giving$\forall {\rm{\Sigma }}_1^b$separations for fragments of bounded arithmetic in the relativized setting. Rather than considering the usual fragments defined by the amount of induction they allow, we study Jeřábek’s theories for approximate counting and their subtheories. We show that the$\forall {\rm{\Sigma }}_1^b$Herbrandized ordering principle is unprovable in a fragment of bounded arithmetic that includes the injective weak pigeonhole principle for polynomial time functions, and also in a fragment that includes the surjective weak pigeonhole (...) principle for FPNPfunctions. We further give new propositional translations, in terms of random resolution refutations, for the consequences of$T_2^1$augmented with the surjective weak pigeonhole principle for polynomial time functions. (shrink)