Over the past 12 years, I’ve had the good fortune of collaborating with others to create a project which challenges and complicates the dominant biopsychiatric model of mental illness. The Icarus Project, founded in 2002, not only critiqued the terms and practices central to the biopsychiatric model, it also inspired a new language and a new community for people struggling with mental health issues in the 21st century. The Icarus Project believes that humans are meaning makers, that meaning is created (...) through developing intrapersonal and interpersonal narratives, and that these narratives are important sites of creativity, struggle, and growth. The Icarus counter narrative and the community it fostered has been invaluable for people around the world dealing with psychic diversity—particularly for people alienated by mainstream approaches. But, despite the numbers of people who have been inspired by this approach, the historical background of the Icarus Project is hard to find. It exists primarily in oral history, newspaper articles, unpublished or self-published Icarus documents, and in internet discussion forums. As the co-founder of the Icarus Project, I use this article to make my understanding of that history and its key documents more widely available. (shrink)

The paper aims to give an account of practical knowledge by outlining a hylomorphic and conceptualist account of intentional action in analogy to McDowell's conceptualist account of experience. On this view, practical concepts provide the ideal or formal structure that unifies a manifold of bodily movements into a single intentional action, and hence intentional actions are structured conceptually. -/- - §1 sets out the basic features of this view in contrast to a common dualistic or two-component view of practical knowledge, (...) as an "inner" mental state with propositional content that functions as the efficient cause of some bodily movement in the "external" world, and introduces the claim that practical knowledge is the constitutive form of intentional action. - §2 illustrates the hylomorphic unity of concept and movement in action, and thus (contra Dreyfus) the corporeality of practical reason, by means of an account of practical concept formation, on which both the formation and tradition of practical concepts take place in bodily movement iself. - §3 elucidates the concept of a self-conscious disposition or rational capacity for action, actualizations of which are characterized by a syllogistic structure that accounts for both the explanation and the justification of action and thereby renders intelligible in what sense practical judgment is internal to acting itself. - Skillful exercises of such capacities express a knowledge-how that manifests itself in practical representations. §4 characterizes representations of this kind as a perceptually situated recognition of a practical pattern that amounts to the imaginative anticipation of a movement form by which the agent determines their next steps; a practical perception of the agent's particular situation that is both normative and motivational for them. - §5 starts by developing an identity theory of practical truth, on which the conceptual content of a (true) practical judgment is numerically identical with the formal structure of a (good) action, and concludes with explaining the unity of four features commonly attributed to practical knowledge, viz. that it is at the same time descriptive, normative, causally productive, and non-observational (or self-conscious). (shrink)

Sceptics vis-à-vis introspection often base their scepticism on ‘phenomenological disputes’, ‘introspective disagreement’, or ‘introspective disputes’ (Kriegel, 2007; Bayne and Spener, 2010; Schwitzgebel, 2011): introspectors massively diverge in their opinions about experiences, and there seems to be no method to resolve these issues. Sceptics take this to show that introspection lacks any epistemic merit. Here, I provide a list of paradigmatic examples, distill necessary and sufficient conditions for IDs, present the sceptical argument encouraged by IDs, and review the two main strategies (...) to reject such a scepticism. However, both types of strategies are unsatisfactory. In order to save introspection from the looming sceptical threat, I advocate a deflationary strategy, based on either an ‘Argument from Perceptual Kinship’ or an ‘Argument from Ownership’. In the end, there cannot be any genuine IDs, for nothing can fulfil the reasonable conditions for IDs. What looks like IDs may instead be indicators of phenomenal variation. Debates that look like IDs may then arise even if introspection were a perfect method to know one’s mind. Thus, scepticism vis-à-vis introspection based on IDs rests on shaky grounds. (shrink)

Chris Letheby argues in Philosophy of Psychedelics that psychedelics and knowledge are compatible. Psychedelics may cause new mental states, some of which can be states of knowledge. But the influence of psychedelics is largely psychological, and not all psychological processes are epistemic. So I want to build on the distinction between processes of discovery and processes of justification to criticise some aspects of Letheby’s epistemology of psychedelics. Unarguably, psychedelics can elicit processes of discovery. Yet, I hold, they can hardly contribute (...) either to the epistemic success of a mental state or to processes of justification. As these are central for a mental state to be a state of knowledge and are largely uninfluenced by psychedelics, the contributions of psychedelics to knowledge are rather indirect than direct: The heavy epistemic lifting—what turns a mental state into a state of knowledge—is, in its epistemic aspects, independent of any influence of psychedelics on our psyche. Positively, while the mechanisms that Letheby points to need not be associated with knowledge, they do provide crucial epistemic benefits if they are associated with understanding. Reading them as facilitating understanding covers also those cases where truth or justification is missing and thereby provides a broader picture of the epistemic contributions of psychedelics. (shrink)

With the Internet’s integration into mainstream society, online technologies have become a significant economic factor and a central aspect of everyday life. Thus, it is not surprising that news providers and social scientists regularly offer media-induced visions of a nearby future and that these horizons of expectation are continually expanding. This is true not only for the Web as a traditional media technology but also for 3D printing, which has freed modern media utopianism from its stigma of immateriality. Our article (...) explores the fundamental semantic structures and simplification patterns of popular media utopias and unfolds the thesis that their resounding success is based on their instantaneous connectivity and compatibility to societal discourses in a broad variety of cultural, political, or economic contexts. Further, it addresses the social functions of utopian concepts in the digital realm. (shrink)

The emotion of surprise entails a complex of immediate responses, such as cognitive interruption, attention allocation to, and more systematic processing of the surprising stimulus. All these processes serve the ultimate function to increase processing depth and thus cognitively master the surprising stimulus. The present account introduces phasic negative affect as the underlying mechanism responsible for this switch in operating mode. Surprising stimuli are schema-discrepant and thus entail cognitive disfluency, which elicits immediate negative affect. This affect in turn works like (...) a phasic cognitive tuning switching the current processing mode from more automatic and heuristic to more systematic and reflective processing. Directly testing the initial elicitation of negative affect by surprising events, the present experiment presented high and low surprising neutral trivia statements to N = 28 participants while assessing their spontaneous facial expressions via facial electromyography. High compared to low surprising trivia elicited higher corrugator activity, indicative of negative affect and mental effort, while leaving zygomaticus (positive affect) and frontalis (cultural surprise expression) activity unaffected. Future research shall investigate the mediating role of negative affect in eliciting surprise-related outcomes. (shrink)

How to model non-egoic experiences – mental events with phenomenal aspects that lack a felt self – has become an interesting research question. The main source of evidence for the existence of such non-egoic experiences are self-ascriptions of non-egoic experiences. In these, a person says about herself that she underwent an episode where she was conscious but lacked a feeling of self. Some interpret these as accurate reports, but this is questionable. Thomas Metzinger, Rocco Gennaro, and Charles Foster have hinted (...) at the self-defeating nature of such statements if we take them to be genuine reports: Apparently, the reporter explicitly denies her existence during the selfless experience, but implicitly affirms her existence as a witness to that selfless experience in order to give a first-person report about it. So the content of such a report conflicts with the pragmatics of reporting. If all self-ascriptions of non-egoic experiences are self-defeating in this way, then they cannot count as evidence for the existence of non-egoic experiences. Here, I map out why such strong conclusions do not directly follow: What look like self-ascriptions of non-egoic experiences may occur for a number of reasons. Only some explanations for such utterances rely on a change in consciousness. Of those that do rely on a change in consciousness, only one is incoherent. But its alternatives do not lead to contradictions. I argue that the most likely change in phenomenality that leads to self-ascriptions of non-egoic experiences is not one where a felt self disappears, but where it expands. (shrink)

There is tension between commonly held views concerning phenomenal imagery on the one hand and our first-person epistemic access to it on the other. This tension is evident in many individual issues and experiments in philosophy and psychology (e.g. inattentional and change blindness, the speckled hen, dream coloration, visual periphery). To dissolve it, we can give up either (i) that we lack full introspective access to the phenomenal properties of our imagistic experiences, or (ii) that phenomenal imagery is fully determined, (...) or (iii) that phenomenal imagery does not exist. Which option is preferable? I explore the feasibility of option (ii) in more details by distinguishing between di erent kinds of indeterminacy. One of the most often proclaimed versions of indeterminacy is tied to Representationalism. However, I argue that in this context, Representationalism appears to be the least satisfying option, for which I give ten reasons. By abduction, we should reject Representationalism in favour of (i) or (iii)—the most parsimonious option being eliminativism, and the most conservative being the rejection of privileged access. The decision between these two, however, should be made on a case-by-case basis, depending on which is most adequate given the data. I illustrate this with the comparison between visual agnosia and Charles-Bonnet-Syndrome. (shrink)

The present paper aims to contribute to the substantivalism versus relationalism debate and to defend general relativity (GR) against pseudoscientific attacks in a novel, especially inclusive way. This work was initially motivated by the desire to establish the incompatibility of any ether theories with accelerated cosmic expansion and inflation (motto: where would a hypothetical medium supposedly come from so fast?). The failure of this program is of interest for emergent GR concepts in high energy particle physics. However, it becomes increasingly (...) important to guard scientific results against their misrepresentation by fundamentally anti-scientific agendas. We therefore argue that although it is not known whether the perceived space-time is fundamental (rather than a condensed state or a particular membrane), in a fundamental theory, space-time must be abstract relational: fundamental space-time is the consistent spatial-temporal arrangement of events. To pursue its own goals, this work should be accessible to a wide audience: physicists, philosophers of science, those being tempted by anti-relativity theories, but also those who vigorously defend some orthodox relativity that is not actually supported by GR. It must thus be extensive in order to satisfy the different parties’ desire to have included and understood their respective positions. (shrink)

This study investigates the distinct and joint effects of corporate social performance, firm size, and visibility on a company’s decision to disclose sustainability-related information through sustainability reports. It seeks to provide more nuanced explanations for why certain companies tend to extensively report on their sustainability performance. First, while prior studies have predominantly focused on environmental reporting, the current analysis considers comprehensive sustainability reports that include both environmental and social issues. Second, the article argues that the effects of two important antecedents (...) of legitimacy pressure—firm size and organizational visibility—should be analyzed separately rather than restricting the analysis on the effects of legitimacy pressure per se. Third, it argues that the hypothesized effects are nonlinear because the marginal costs and benefits of sustainability reporting vary with a company’s CSP level, its size, and its visibility in the public. Finally, although there is a strong link between CSP and sustainability reporting, the strength of this link depends on its size and visibility. The study of 280 companies in environmentally and socially sensitive industries provides considerable support for these hypotheses, including evidence that size and visibility independently affect sustainability reporting and that the shape of the CSP/sustainability reporting link is contingent upon firm size and visibility. (shrink)

A central objection to McDowell’s conceptualism about empirical content concerns the fine-grained phenomenology of experience, which supposedly entails that the actual content of experience cannot be matched in its particularity by our concepts. While McDowell himself has answered this objection in recourse to the possibility of demonstrative concepts, his reply has engendered a plethora of further objections and is widely considered inadequate. I believe that McDowell’s critics underestimate the true force of his reply because they tend to read unrecognized empiricist (...) presuppositions into his account of experience. To show this, I introduce a new hylomorphic reading of McDowell’s account of experience and argue that the objections to his reply all rest on a specific empiricist assumption, which is untenable because it conflates the form of experience with its content. Consequently, conceptualism so understood can resist all of these objections, as I attempt to show by systematizing and answering them. (shrink)

In the evolving landscape of legal information systems, ChatGPT-4 and other advanced conversational agents (CAs) offer the potential to disruptively transform the law industry. This study evaluates commercially available CAs within the German legal context, thereby assessing the generalizability of previous U.S.-based findings. Employing a unique corpus of 200 distinct legal tasks, ChatGPT-4 was benchmarked against Google Bard, Google Gemini, and its predecessor, ChatGPT-3.5. Human-expert and automated assessments of 4000 CA-generated responses reveal ChatGPT-4 to be the first CA to surpass (...) the threshold of solving realistic legal tasks and passing a German business law exam. While ChatGPT-4 outperforms ChatGPT-3.5, Google Bard, and Google Gemini in both consistency and quality, the results demonstrate a considerable degree of variability, especially in complex cases with no predefined response options. Based on these findings, legal professionals should manually verify all texts produced by CAs before use. Novices must exercise caution with CA-generated legal advice, given the expertise needed for its assessment. (shrink)

The prevention of sexual violence is a major goal of sexual health. In cases of accused sexual offenders, the assessment of diminished criminal responsibility of the accused is one of the most important procedures undertaken by experts in the German legal system. This assessment follows a two-stage method assessing first the severity of a paraphilic disorder and then second criteria for or against diminished capacity. The present study examines the predictive validity of two different sets of criteria for the assessment (...) of criminal responsibility in the context of paraphilic disorders combined with sexual offending. Two exemplary case vignettes of two suspected sexual offenders were developed to assess the criteria. For each participant, one of the two exemplary case vignettes was randomly presented. The presentation of the two different sets of criteria was also randomized, so that each participant was assigned only one of the two criteria sets to rate one of the presented cases. N = 349 participants from different professional backgrounds completed their assessments and were included in the data analysis. The data were evaluated using logistic regression. Results show that the more recently published criteria set predicts both the severity of the disorder as well as the diminished capacity twice as good as the older criteria set of Boetticher et al. currently used regularly for forensic court reports. In preliminary conclusion, the new criteria of Briken and Müller form an empirically based assessment of criminal responsibility. However, the proposed criteria cannot replace an extensive exploration of the accused person and a careful file analysis. Validity and reliability of the results are also limited due to the methodical choice of a vignette study. (shrink)

It is well known that the Penrose–Banzhaf index of a weighted game can differ starkly from corresponding weights. Limit results are quite the opposite, i.e., under certain conditions the power distribution approaches the weight distribution. Here we provide parametric examples that give necessary conditions for the existence of limit results for the Penrose–Banzhaf index.

This article shows how research on the social structure of markets may contribute to the analysis the growing income inequality in contemporary capitalist economies. The author proposes a theoretical link between embeddedness and social stratification by discussing the role of institutions and networks in markets for the distribution of economic profits between firms. The author claims that we must understand profit and free competition as opposites, as economic theory does. In the main part of the article the author illustrates six (...) typical mechanisms of rent extraction from networks or formal and symbolic rules that embed markets. They emerge from material as well as symbolical access to and influence on the orientation of other market actors. Social structures in markets lead to unequal chances for rent extraction, even if actors produce them for coordination rather than for accumulation purposes. This is how market sociology and theory of capitalism can be linked more closely. (shrink)

A main goal of the neuroscience of consciousness is: find the neural correlate to conscious experiences (NCC). When have we achieved this goal? The answer depends on our operationalization of “NCC.” Chalmers (2000) shaped the widely accepted operationalization according to which an NCC is a neural system with a state which is minimally sufficient (but not necessary) for an experience. A deeper look at this operationalization reveals why it might be unsatisfactory: (i) it is not an operationalization of a correlate (...) for occurring experiences, but of the capacity to experience; (ii) it is unhelpful for certain cases which are used to motivate a search for neural correlates of consciousness; (iii) it does not mirror the usage of “NCC” by scientists who seek for unique correlates; (iv) it hardly allows for a form of comparative testing of hypotheses, namely experimenta crucis. Because of these problems (i–iv), we ought to amend or improve on Chalmers's operationalization. Here, I present an alternative which avoids these problems. This “NCC2.0” also retains some benefits of Chalmers's operationalization, namely being compatible with contributions from extended, embedded, enacted, or embodied accounts (4E-accounts) and allowing for the possibility of non-biological or artificial experiencers. (shrink)

Thomas Metzinger has diagnosed the need for a Bewusstseinskultur, a ‘consciousness culture’: a culturally implemented way in which a society as a whole engages with the dawning natural science of consciousness, with phenomenal experiences themselves, and with our increasing capability to manipulate them. A Bewusstseinskultur is an achievement, built by a society-wide orientation on empirical evidence, thorough scientific theorizing and rational deliberation. It affects a broad range of issues from animal ethics, drug policy, end-of-life-care, and robo-ethics to post-humanism. However, this (...) notion has not yet been presented in English, and is so far unconnected to other discussions in philosophy. Here, I remedy this: I present Metzinger's notion of a Bewusstseinskultur and connect it to discussion on transformative experiences, Parfit's meta-hedonic states, and the Access vs. Phenomenal Consciousness distinction. (shrink)

Biographical note: Sascha Bru, Genth University, Belgium; Peter Nicholls, University of Sussex, UK.

My aims are exegetical rather than critical: I offer a systematic account of Hursthouse's ethical naturalism with an emphasis on the normative authority of the four ends, and try to correct some misconceptions found in the literature. Specifically, I argue that the four ends function akin to Wittgensteinian hinge-propositions for our practice of ethical reasoning and as such form part of a description of the logical grammar of said practice.

On some accounts, prostitution is just another form of casual sex and as such not particularly harmful in itself, if regulated properly. I claim that, although casual sex in general is not inher-ently harmful, prostitution in fact is. To show this, I defend an account of sex as joint action characteristically aimed at sexual enjoyment, here understood as a tangible experience of com-munity among partners, and argue that prostitution fails to achieve this good by incentivizing partners to mistreat each other. (...) To substantiate this claim, I explore ways in which prostitution fails on the virtues of temperance, respect, and sincerity. (shrink)

Wittgenstein took literature extremely seriously and did not consider it of secondary importance. However, academic philosophy often shies away from the literary inflection of his philosophy. This is the first book to provide detailed discussions of his engagement with individual authors, such as Dostoevsky, Goethe, and Shakespeare. The book is essential for the cultural contextualizationfor Wittgenstein scholars and scholars of literature.

The COVID-19 pandemic is also called a crisis of uncertainty because of so many unforeseeable events like canceled qualification competitions, loss of training facilities, and postponement of the Olympic games. Athletes and their entourage experience this uncertainty as stressful. Sport psychology practitioners are in a key position to support athletes in coping with these unforeseeable stressors. However, SPPs are similarly affected by the COVID-19 pandemic and simultaneously have to cope with stress. Salutogenesis, which describes how to manage stress and to (...) stay well, provides a theoretical approach to how to cope with uncertainty. The salutogenetic approach aims at strengthening individuals’ sense of coherence and consists of three components, namely comprehensibility, manageability, and meaningfulness. Although it is known that the SoC can be enhanced via psychological skills training, so far, this approach has not been systematically applied to the elite sport context. Athletes have been advised to see SPPs for help; thus, the question of how SPPs handle the time of uncertainty while supporting others emerges. The aim of this contribution was to outline how the salutogenetic approach can be applied to strengthening SPPs’ SoC via a single-day four-part workshop. Additionally, we applied the workshop to N = 26 volleyball coaches and evaluated the workshop’s effects on participants’ psychological aspects [i.e., the Sense of Coherence—Leipziger short version, resilience : coping with uncertainty, affective response, and stress via semantic differentials] and the workshop’s quality ratings. The evaluation provides results that show a positive impact on a descriptive level of the participants’ SoC, uncertainty, affect, and stress perception; however, the results show no significant main effect of time [F = 1.04, p = 0.467, ηp2 = 0.454]. Workshop quality and skill acquisition were positively evaluated; 82.00% of the participants would use the learned tools in the future. Thus, we outline how this workshop might help strengthen SPPs’ SoC and at the same time empower them to strengthen their athletes’ SoC. Overall, we add a theoretical and a practical perspective on how to cope with the COVID-19 pandemic for SPPS, athletes, and their support network. (shrink)

A revised and expanded English version was published as "Good Reasons and Natural Ends: Rosalind Hursthouse's Hermeneutical Naturalism", in M. Hähnel: Aristotelian Naturalism. A Research Companion, Springer 2020.

What is the role of intimacy in sex? The two culturally dominant views on this matter both share the implicit assumption that sex is genuinely intimate only when connected to romance, and hence that sex and intimacy stand in a contingent relationship: it is possible to have good sex without it. Liberals embrace this possibility and affirm the value of casual sex, while conservatives attempt to safeguard intimacy by insisting on romantic exclusivity. I reject their shared assumption and argue for (...) a necessary connection between intimacy and sex, in that sexual activity as such aims at a specific form of intimacy, irrespective of whether it takes place in casual encounters or romantic relationships, and the difference between good and bad sex consists in whether this end is attained. To defend this view, I develop a general account of intimacy, as based on joint action, and apply it to isolate its specifically sexual form. (shrink)

Ground Representationism is the position that for each phenomenal feature there is a representational feature that accounts for it. Against this thesis, Ned Block (The Puzzle of Phenomenal Precision, 2015) has provided an intricate argument that rests on the notion of “phenomenal precision”: the phenomenal precision of a percept may change at a different rate from its representational counterpart. If so, there is then no representational feature that accounts for a specific change of this phenomenal feature. Therefore, Ground Representationism cannot (...) be generally true. -/- Although the notion of phenomenal precision is intuitive, it is admittedly in need of clarification. Here I reconstruct Block’s argument by suggesting a way of estimating phenomenal precision that is based on the assumption that parts of perceptual wholes can share phenomenal features independently of their place in the whole. Understood like this, the overall argument shows what it is supposed to show. -/- A more thorough look at the notion of phenomenal precision suggests tension with Block’s other work: in order to be non-trivial, we have to accept that some of our phenomenality is not concrete, but only generic. Such “solely generic phenomenology”, however, is a position mainly held by opponents to Block’s Access- vs. Phenomenal Consciousness-distinction. Interpreting phenomenal imprecision as constituted by introspective imprecision does not suffice as a way out. It seems that phenomenal precision is either trivial, self-contradictory, or incompatible with Block’s position elsewhere. So some additional elucidation on this crucial notion is needed. (shrink)

In intuitions concerning semantic coherence participants are able to discriminate above chance whether a word triad has a common remote associate or not . These intuitions are driven by increased fluency in processing coherent triads compared to incoherent triads, which in turn triggers a brief and short positive affect. The present work investigates which of these internal cues, fluency or positive affect, is the actual cue underlying coherence intuitions. In Experiment 1, participants liked coherent word triads more than incoherent triads, (...) but did not rate them as being more fluent in processing. In Experiment 2, participants could intuitively detect coherence when they misattributed fluency to an external source, but lost this intuitive ability when they misattributed affect. It is concluded that the coherence-induced fluency by itself is not consciously experienced and not used in the coherence intuitions, but the fluency-triggered affective consequences. (shrink)