The article introduces and defends the Nomological Account of ground, a reductive account of the notion of metaphysical explanation in terms of the laws of metaphysics. The paper presents three desiderata that a theory of ground should meet: it should explain the modal force of ground, the generality of ground, and the interplay between ground and certain mereological notions. The bulk of the paper develops the Nomological Account and argues that it meets the three desiderata. The Nomological Account relies on (...) two central notions: the notion of a ‘law of metaphysics’ and the notion of ‘determination via the laws’. The paper offers the constructional conception of the laws of metaphysics, on which the metaphysical laws are general principles that characterize construction–operations such as composition, constitution, or set-formation. The role of determination in the account is explained and some reductive approaches to the notion are sketched. The case for the Nomological Account presented in this article is also a case for the laws of metaphysics. Since the Nomological Account offers a promising approach to metaphysical explanation we should take the laws of metaphysics seriously. (shrink)

Human performance in natural environments is deeply impressive, and still much beyond current AI. Experimental techniques, such as eye tracking, may be useful to understand the cognitive basis of this performance, and “the human advantage.” Driving is domain where these techniques may deployed, in tasks ranging from rigorously controlled laboratory settings through high-fidelity simulations to naturalistic experiments in the wild. This research has revealed robust patterns that can be reliably identified and replicated in the field and reproduced in the lab. (...) The purpose of this review is to cover the basics of what is known about these gaze behaviors, and some of their implications for understanding visually guided steering. The phenomena reviewed will be of interest to those working on any domain where visual guidance and control with similar task demands is involved. The paper is intended to be accessible to the non-specialist, without oversimplifying the complexity of real-world visual behavior. The literature reviewed will provide an information base useful for researchers working on oculomotor behaviors and physiology in the lab who wish to extend their research into more naturalistic locomotor tasks, or researchers in more applied fields who wish to bring aspects of the real-world ecology under experimental scrutiny. Part of a Research Topic on Gaze Strategies in Closed Self-paced tasks, this aspect of the driving task is discussed. It is in particular emphasized why it is important to carefully separate the visual strategies driving from visual behaviors relevant to other forms of driver behavior. There is always a balance to strike between ecological complexity and experimental control. One way to reconcile these demands is to look for natural, real-world tasks and behavior that are rich enough to be interesting yet sufficiently constrained and well-understood to be replicated in simulators and the lab. This ecological approach to driving as a model behavior and the way the connection between “lab” and “real world” can be spanned in this research is of interest to anyone keen to develop more ecologically representative designs for studying human gaze behavior. (shrink)

This special issue focuses on two related topics in Ernst Cassirer’s thought: objectivity and truth. Through this lens, the guest editors attempt to illuminate (a) the historical and systematic value of Cassirer’s philosophical project, (b) the continuing relevance of his account of the plurality and universality of human understanding in view of the crisis of truth that currently permeates Western culture, and (c) the way Cassirer’s style can inspire contemporary scholars who wish to evade the analytic-continental divide. Tobias Endres (...) and Simon Truwant gathered twelve contributions from more analytic oriented authors from the philosophy of science and more continental oriented authors from the philosophy of culture. By bringing these scholars together on a shared topic, they hope to help bridging this divide that is also reflected within Cassirer scholarship by preoccupation with either his philosophy of science or philosophy of culture. The articles in this special issue are preceded by a ceremonial speech that Cassirer gave on the occasion of his assumption of the rectorate of the University of Hamburg on November 7, 1929 and that was translated into English for the first time by the guest editors. (shrink)

In science, models are used in many different ways: to test empirical hypotheses, to help in theory formation, to visualize data, and so on. Scientists construct and study the behavior of models, and compare this to observed behavior of a target system. We propose that for this to be possible models must carry information about their targets. When models are viewed as information carrying entities, this property can be used as a foundation for a representational theory of models. This account (...) presents a way of avoiding the need to refer to modelers’ intentions (or their mental states) as constitutive of the semantics of scientific representations. Moreover, an information theory based account of scientific representations can provide a naturalistic account of models which can deal the problems of asymmetry, relevance and circularity that afflict currently popular proposals based on user intentions. From the information semantic perspective, models as scientific representations can be considered a special case of a larger problem of naturalistic representation. In this paper we will look at what we think is the most promising avenue of developing this information theoretic account of representational models. Traditionally, there has been a strong tendency towards a clear-cut division of labor between philosophers of science and philosophers of mind. We believe that there are some important philosophical insights about representation that are relevant for both camps. (shrink)

Tobias examines the ancient cultures of the Mediterranean, the ascetics of Sinai and Tibet, and the Pure Land Buddhists. He introduces the reader to the Jains of India, whose lifestyle is one of the most ecologically balanced in all of human history. In profiling various artists of 19th-century Europe and America, Tobias discovers incisive continuities among such luminaries as British poet Percy Bysshe Shelley, Austrian impressionist Emilie Mediz-Pelikan, and American intimist painters Ralph Blakelock and George Inness.

Recently psychologists and experimental philosophers have reported findings showing that in some cases ordinary people's moral intuitions are affected by factors of dubious relevance to the truth of the content of the intuition. Some defend the use of intuition as evidence in ethics by arguing that philosophers are the experts in this area, and philosophers' moral intuitions are both different from those of ordinary people and more reliable. We conducted two experiments indicating that philosophers and non-philosophers do indeed sometimes have (...) different moral intuitions, but challenging the notion that philosophers have better or more reliable intuitions. (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2016 Heft: 1 Seiten: 15-38.

The Twin Earth thought experiment invites us to consider a liquid that has all of the superficial properties associated with water (clear, potable, etc.) but has entirely different deeper causal properties (composed of “XYZ” rather than of H2O). Although this thought experiment was originally introduced to illuminate questions in the theory of reference, it has also played a crucial role in empirically informed debates within the philosophy of psychology about people’s ordinary natural kind concepts. Those debates have sought to accommodate (...) an apparent fact about ordinary people’s judgments: Intuitively, the Twin Earth liquid is not water. We present results from four experiments showing that people do not, in fact, have this intuition. Instead, people tend to have the intuition that there is a sense in which the liquid is not water but also a sense in which it is water. We explore the implications of this finding for debates about theories of natural kind concepts, arguing that it supports views positing two distinct criteria for membership in natural kind categories – one based on deeper causal properties, the other based on superficial, observable properties. (shrink)

The dominant position in current debates on the mind-body problem is some version of physicalism, according to which the mind is reducible to the brain and mental phenomena are ultimately explainable in physical terms. But there seems to be an explanatory gap between physicalistic descriptions of neuronal processes and the subjectivity of conscious experience. Some dualists conclude that, therefore, consciousness must be ontologically distinct from any physical properties or entities. This article introduces and argues for a different perspective on these (...) issues, namely, an epistemological dualism - a nonreductive position which is neither a version of physicalism nor an ontological dualism. It is argued that Kant holds this epistemological dualism implicitly as a consequence of his critical epistemology. On the one hand, he stresses the explanatory gap between the mental and the physical. On the basis of his theory of subjectivity set out in the Transcendental Deduction, Kant provides an explanation for why the gap cannot be closed empirically, as the physicalist promises. On the other hand, in his criticism of Descartes’ dualism in the Paralogismschapter, Kant argues that an ontological conclusion on the basis of this epistemological gap is unjustified even though physicalism is explanatory inadequate to account for consciousness. Thus, this epistemological dualism can be seen as an original third way between physicalist reductionism and ontological dualism. (shrink)

From the early reception of Thomas Aquinas up to the present, many have interpreted his theory of liberum arbitrium to imply intellectual determinism: we do not control our choices, because we do not control the practical judgments that cause our choices. In this paper we argue instead that he rejects determinism in general and intellectual determinism in particular, which would effectively destroy liberum arbitrium as he conceives of it. We clarify that for Aquinas moral responsibility presupposes liberum arbitrium and thus (...) the ability to do otherwise, although the ability to do otherwise applies differently to praise and blame. His argument against intellectual determinism is not straightforward, but we construct it by analogy to his arguments against other deterministic threats. The non-determinism of the intellect’s causality with respect to the will results from his claims that practical reasoning is defeasible and that the reasons for actions are not contrastive reasons. (shrink)

The personal identity relation is of great interest to philosophers, who often consider fictional scenarios to test what features seem to make persons persist through time. But often real examples of neuroscientific interest also provide important tests of personal identity. One such example is the case of Phineas Gage – or at least the story often told about Phineas Gage. Many cite Gage’s story as example of severed personal identity; Phineas underwent such a tremendous change that Gage “survived as a (...) different man.” I discuss a recent empirical finding about judgments about this hypothetical. It is not just the magnitude of the change that affects identity judgment; it is also the negative direction of the change. I present an experiment suggesting that direction of change also affects neuroethical judgments. I conclude we should consider carefully the way in which improvements and deteriorations affect attributions of personal identity. This is particularly important since a number of the most crucial neuroethical decisions involve varieties of cognitive enhancements or deteriorations. (shrink)

What principles and mechanisms allow humans to encode complex 3D information, and how can it be so fast, so accurately and so flexibly transformed into coordinated action? How do these processes work when developed to the limit of human physiological and cognitive capacity—as they are in high-speed sports, such as alpine skiing or motor racing? High-speed sports present not only physical challenges, but present some of the biggest perceptual-cognitive demands for the brain. The skill of these elite athletes is in (...) many ways an attractive model for studying human performance “in the wild”, and its neurocognitive basis. This article presents a framework theory for how these abilities may be realized in high-speed sports. It draws on a careful analysis of the case of the motorsport athlete, as well as theoretical concepts from: (1) cognitive neuroscience of wayfinding, steering, and driving; (2) cognitive psychology of expertise; (3) cognitive modeling and machine learning; (4) human-in-the loop modellling in vehicle system dynamics and human performance engineering; (5) experimental research (in the laboratory and in the field) on human visual guidance. The distinctive contribution is the way these are integrated, and the concept ofchunkingis used in a novel way to analyze a high-speed sport. The mechanisms invoked are domain-general, and not specific to motorsport or the use of a particular type of vehicle (or any vehicle for that matter); theegocentric chunking hypothesisshould therefore apply to any dynamic task that requires similar core skills. It offers a framework for neuroscientists, psychologists, engineers, and computer scientists working in the field of expert sports performance, and may be useful in translating fundamental research into theory-based insight and recommendations for improving real-world elite performance. Specific experimental predictions and applicability of the hypotheses to other sports are discussed. (shrink)

Phineas Gage’s story is typically offered as a paradigm example supporting the view that part of what matters for personal identity is a certain magnitude of similarity between earlier and later individuals. Yet, reconsidering a slight variant of Phineas Gage’s story indicates that it is not just magnitude of similarity, but also the direction of change that affects personal identity judgments; in some cases, changes for the worse are more seen as identity-severing than changes for the better of comparable magnitude. (...) Ironically, thinking carefully about Phineas Gage’s story tells against the thesis it is typically taken to support. (shrink)

The potential for biases being built into algorithms has been known for some time, yet literature has only recently demonstrated the ways algorithmic profiling can result in social sorting and harm marginalised groups. We contend that with increased algorithmic complexity, biases will become more sophisticated and difficult to identify, control for, or contest. Our argument has four steps: first, we show how harnessing algorithms means that data gathered at a particular place and time relating to specific persons, can be used (...) to build group models applied in different contexts to different persons. Thus, privacy and data protection rights, with their focus on individuals, do not protect from the discriminatory potential of algorithmic profiling. Second, we explore the idea that anti-discrimination regulation may be more promising, but acknowledge limitations. Third, we argue that in order to harness anti-discrimination regulation, it needs to confront emergent forms of discrimination or risk creating new invisibilities, including invisibility from existing safeguards. Finally, we outline suggestions to address emergent forms of discrimination and exclusionary invisibilities via intersectional and post-colonial analysis. (shrink)

Deepfakes raise various concerns: risks of political destabilization, depictions of persons without consent and causing them harms, erosion of trust in video and audio as reliable sources of evidence, and more. These concerns have been the focus of recent work in the philosophical literature on deepfakes. However, there has been almost no sustained philosophical analysis of deepfakes from the perspective of concerns about honesty and dishonesty. That deepfakes are potentially deceptive is unsurprising and has been noted. But under what conditions (...) does the use of deepfakes fail to be honest? And which human agents, involved in one way or another in a deepfake, fail to be honest, and in what ways? If we are to understand better the morality of deepfakes, these questions need answering. Our first goal in this paper, therefore, is to offer an analysis of paradigmatic cases of deepfakes in light of the philosophy of honesty. While it is clear that many deepfakes are morally problematic, there has been a rising counter-chorus claiming that deepfakes are not essentially morally bad, since there might be uses of deepfakes that are not morally wrong, or even that are morally salutary, for instance, in education, entertainment, activism, and other areas. However, while there are reasons to think that deepfakes can supply or support moral goods, it is nevertheless possible that even these uses of deepfakes are dishonest. Our second goal in this paper, therefore, is to apply our analysis of deepfakes and honesty to the sorts of deepfakes hoped to be morally good or at least neutral. We conclude that, perhaps surprisingly, in many of these cases the use of deepfakes will be dishonest in some respects. Of course, there will be cases of deepfakes for which verdicts about honesty and moral permissibility do not line up. While we will sometimes suggest reasons why moral permissibility verdicts might diverge from honesty verdicts, we will not aim to settle matters of moral permissibility. (shrink)

To which extent is it justified to adopt Kant as a godfather of cognitive science? To prepare the stage for an answer of this question, we need to set aside Kant’s general transcendental approach to the mind which is radically anti-empiricist and instead turn our attention to his specific topics and claims regarding the mind which are often not focus of Kant’s epistemological investigations. If someone is willing to take this stance, it turns out that there are many bridges connecting (...) Kant with contemporary cognitive science. We investigate possible bridges suggested in the literature between some of Kant’s central claims about consciousness, mental content, and functions of mind, and some specific treatments of these topics in contemporary philosophy of mind and cognitive science. While doing so, we offer additional arguments for some proposed bridges, reconstruct others and completely destroy still other bridges by demonstrating that some suggested links between Kant and cognitive science remain only apparent. (shrink)

The paper explores a deductive-nomological account of metaphysical explanation: some truths metaphysically explain, or ground, another truth just in case the laws of metaphysics determine the latter truth on the basis of the former. I develop and motivate a specific conception of metaphysical laws, on which they are general rules that regulate the existence and features of derivative entities. I propose an analysis of the notion of ‘determination via the laws’, based on a restricted form of logical entailment. I argue (...) that the DN-account of ground can be defended against the well-known objections to the DN-approach to scientific explanation. The goal of the paper is to show that the DN-account of metaphysical explanation is a well-motivated and defensible theory. (shrink)

“Experimental jurisprudence” draws on empirical data to inform questions typically associated with jurisprudence or legal theory. Scholars in this flourishing movement conduct empirical studies about a variety of legal language and concepts. Despite the movement’s growth, its justification is still opaque. Jurisprudence is the study of deep and longstanding theoretical questions about law’s nature, but “experimental jurisprudence,” it might seem, simply surveys laypeople. This Article elaborates and defends experimental jurisprudence. Experimental jurisprudence, appropriately understood, is not only consistent with traditional jurisprudence; (...) it is an essential branch of it. (shrink)

Der Raum ist eines der ersten Themen nicht zuletzt der Phänomenologie, nicht zuletzt der Art und Weise, wie Heidegger diese gegenüber Husserl entwickelt. Am Leitfaden eines Begriffs und Phänomens, dem des "Ortes", und seiner Fassung bei Husserl und Heidegger lässt sich zeigen, wie sich eine Phänomenologie des Ortes entwickeln lässt und warum Orte für die Phänomenologie von herausgehobener Bedeutung sind. Es sollte aus sich heraus klar werden, dass dieses Phänomen Möglichkeiten bietet, die Grundlinien gemeinsamer Anliegen der Phänomenologie ebenso abzuheben wie (...) Phänomenologien in ihrer Differenz. (shrink)

ETHICISTS HAVE CRITICIZED THE GEORGE W. BUSH ADMINISTRATION'S INvocation of "war" language as a response to the threat of terrorism in the post—September 11, 2001, world. Calling instead for a "police" model, these ethicists are found among both the pacifist and the just war traditions. This essay explores what a policing model might entail. First, it highlights some expressions of interest by just war ethicists in a police approach for tackling terrorism. Second, it critically surveys some representative examples of pacifist (...) appeals to such a paradigm. Third, it evaluates the call for a just-policing approach, showing how this model actually remains consonant with just war reasoning. Finally, the essay draws on the discipline of police ethics and examines what just cause, especially with respect to preemptive strikes, might look like in a just-policing approach to dealing with terrorism. (shrink)

In this article, Professors Wolff and Koppelman offer a critical analysis of the free speech claims that were asserted by the law schools and law faculty that sought to challenge the Solomon Amendment. Solomon is a federal statute that requires law schools to grant full and equal access to military recruiters during the student interview season. The military discriminates against gay men and lesbians under its t Ask, Don policy, and the law professors claimed a right to exclude the military (...) under the First Amendment doctrine of arguing that the presence of discriminatory recruiters would interfere with the ability of faculty to express their own message of inclusion toward their gay students. Those claims were ultimately rejected by the Supreme Court in Rumsfeld v. FAIR. Wolff and Koppelman argue that the law professors' litigation efforts, though well intentioned, were deeply misguided, seeking to extend a recent and aberrational decision in the law of expressive association to unsustainable lengths and, in the process, offering a characterization of the manner in which faculty engage in their own expression that is inconsistent with the ideals that should govern institutions of higher learning. (shrink)

A classic debate concerns whether reasonableness should be understood statistically (e.g., reasonableness is what is common) or prescriptively (e.g., reasonableness is what is good). This Article elaborates and defends a third possibility. Reasonableness is a partly statistical and partly prescriptive “hybrid,” reflecting both statistical and prescriptive considerations. Experiments reveal that people apply reasonableness as a hybrid concept, and the Article argues that a hybrid account offers the best general theory of reasonableness. -/- First, the Article investigates how ordinary people judge (...) what is reasonable. Reasonableness sits at the core of countless legal standards, yet little work has investigated how ordinary people (i.e., potential jurors) actually make reasonableness judgments. Experiments reveal that judgments of reasonableness are systematically intermediate between judgments of the relevant average and ideal across numerous legal domains. For example, participants’ mean judgment of the legally reasonable number of weeks’ delay before a criminal trial (ten weeks) falls between the judged average (seventeen weeks) and ideal (seven weeks). So too for the reasonable num- ber of days to accept a contract offer, the reasonable rate of attorneys’ fees, the reasonable loan interest rate, and the reasonable annual number of loud events on a football field in a residential neighborhood. Judgment of reasonableness is better predicted by both statistical and prescriptive factors than by either factor alone. -/- This Article uses this experimental discovery to develop a normative view of reasonableness. It elaborates an account of reasonableness as a hybrid standard, arguing that this view offers the best general theory of reasonableness, one that applies correctly across multiple legal domains. Moreover, this hybrid feature is the historical essence of legal reasonableness: the original use of the “reasonable person” and the “man on the Clapham omnibus” aimed to reflect both statistical and prescriptive considerations. Empirically, reasonableness is a hybrid judgment. And normatively, reasonableness should be applied as a hybrid standard. (shrink)

One popular conception of natural theology holds that certain purely rational arguments are insulated from empirical inquiry and independently establish conclusions that provide evidence, justification, or proof of God’s existence. Yet, some raise suspicions that philosophers and theologians’ personal religious beliefs inappropriately affect these kinds of arguments. I present an experimental test of whether philosophers and theologians’ argument analysis is influenced by religious commitments. The empirical findings suggest religious belief affects philosophical analysis and offer a challenge to theists and atheists, (...) alike: reevaluate the scope of natural theology’s conclusions or acknowledge and begin to address the influence of religious belief. (shrink)