The empirical-transcendental debate in philosophy of technology, as debates go, took a turn toward the counterposing of the two perspectives, ‘empirical’-pragmatic-pragmatist versus ‘transcendental’-critical. Postphenomenology aligns itself with the former standpoint, and it is in this spirit that commentators have criticized it for its too-instrumentalist stance and lack of overarching, i.e., transcendental orientation. But the positions may have become too starkly delineated in order for the debate to reach any breakthrough: a seemingly unbridgeable gap yawns between the stances of ‘technology with (...) a small “t”’ and ‘Technology with a capital “T.”' Is there any way to reorient the debate? In this paper I propose to do so by considering whether there would be some way of arriving from one end of the spectrum to the other—crossing the gap. Exploring the purported wasteland in between “technology” and “Technology” by way of object-oriented ontology (OOO)—Harman, Morton—we can find it actually filled with countless gaps, adhering to every thing. Following the radical insights of OOO, we’d have to attest to a ‘thing-transcendentality.’ The ‘gap,’ then, that seemed so threatening and all-encompassing, becomes smeared out, levelled down to a multiplicity of perspectives. And this casts the debate, with its purported strict tension between ‘empirical’ and ‘transcendental’ positions, in fresh terms, opening up new ways for studying how the two interrelate. (shrink)

Despite technological innovations, clinical expertise remains the cornerstone of psychiatry. A clinical expert does not only have general textbook knowledge, but is sensitive to what is demanded for the individual patient in a particular situation. A method that can do justice to the subjective and situation-specific nature of clinical expertise is ethnography. Effective deep brain stimulation (DBS) for obsessive-compulsive disorder (OCD) involves an interpretive, evaluative process of optimizing stimulation parameters, which makes it an interesting case to study clinical expertise. The (...) aim of this study is to explore the role of clinical expertise through an ethnography of the particular case of DBS optimization in OCD. In line with the topic of the special issue this article is a part of, we will also use our findings to reflect on ethnography as a method to study complex phenomena like clinical expertise. This ethnography of DBS optimization is based on 18 months of participant observation and nine in-depth interviews with a team of expert clinicians who have been treating over 80 OCD patients since 2005. By repeatedly observing particular situations for an extended period of time, we found that there are recurrent patterns in the ways clinicians interact with patients. These patterns of clinical practice shape the possibilities clinicians have for making sense of DBS-induced changes in patients’ lived experience and behavior. Collective established patterns of clinical practice are dynamic and change under the influence of individual learning experiences in particular situations, opening up new possibilities and challenges. We conclude that patterns of clinical practice and particular situations are mutually constitutive. Ethnography is ideally suited to bring this relation into view thanks to its broad temporal scope and focus on the life-world. Based on our findings, we argue that clinical expertise not only implies skillful engagement with a concrete situation but also with the patterns of clinical practice that shape what is possible in this specific situation. Given this constraining and enabling role of practices, it is important to investigate them in order to find ways to improve diagnostic and therapeutic possibilities. (shrink)

How does perception give us access to external reality? This book critically engages with John McDowell's conceptualist answer to this question, by offering a new exploration of his views on perception and reality in relation to those of Immanuel Kant and Edmund Husserl. In six chapters, the book examines these thinkers' respective theories of perception, lucidly describing how they fit within their larger philosophical views on mind and reality. It thereby not only reveals the continuity of a tradition that underlies (...) today's fragmented scholarly landscape, but also yields a new critique of McDowell's conceptualist theory. In doing so, the book contributes to the ongoing bridging of traditions, by combining analytic philosophy, Kantian philosophy, and phenomenology. Perception and Reality in Kant, Husserl, and McDowell will appeal to scholars and students working in the history of philosophy, phenomenology, Kantian philosophy, and in particular the philosophy of perception. (shrink)

Emotions have traditionally been viewed as intrapersonal phenomena. Over the past decades, theory and research have shifted toward a more social perspective that emphasizes the role of emotional ex...

In this paper I home in on an ethical phenomenon that is powerfully elucidated by means of enactive resources but that has, to my knowledge, not yet been explicitly addressed in the literature. The phenomenon in question concerns what I will term the paradox of moral perception, which, to be clear, does not refer to a logical but to a phenomenological-practical paradoxicality. Specifically, I have in mind the seemingly contradictory phenomenon that perceiving persons as moral subjects is at once incredibly (...) easy and incredibly difficult; it is something we do nearly effortlessly and successfully all the time without giving it much thought and it is something that often requires effort and that we fail at all the time. As I will argue, enactivism offers distinctive resources for explaining the paradoxical nature of moral perception. These resources, moreover, bring out two important dimensions of ethical life that are frequently overlooked in contemporary ethical theory: namely the embodied and socio-technical environment-embedded dimensions of moral perception and moral visibility. As I make my argument, I will be connecting enactivism with insights from David Hume’s and Iris Murdoch’s moral philosophy as well as insights from the field of Epistemic Injustice. As such, I aim to situate enactivism within the larger theoretical ethical landscape; showing connections with existing ethical theories and identifying some of the ways in which enactivism offers unique contributions to our understanding of ethical life. While doing so, I will furthermore introduce two forms of moral misperception: particular moral misperception and categorial moral misperception. (shrink)

Liang Shuming’s 梁漱溟 China: the Country of Reason is a little-known, posthumously published manuscript composed between 1967 and 1970 during the Cultural Revolution. It offers a unique perspective on Liang’s philosophical attempt to reconcile the Communist revolutionary legacy with the Confucian tradition that he continued to uphold in mainland China after the founding of the People’s Republic. By presenting and analyzing the main themes and concepts of this book, I try to cast some light on Liang’s idiosyncratic repurposing of historical (...) materialist concepts in reinterpreting what he takes to be “early enlightenment” accomplished through the Confucian celebration of “reason” and its “replacement of religion by morality.” In doing so, I explore the complex relations between revolutionary, religious, and ethnic identity in his late philosophy. (shrink)

Gödel once offered an argument for the general reflection principle in set theory that took the form of an analogy with Leibniz' Monadology. I discuss the mathematical and philosophical background to Gödel's argument, reconstruct the proposed analogy in detail, and argue that it has no justificatory force.

Performance measurement systems have the potential to improve organizational outcomes, but they often come at a cost. This commentary highlights the individual, organizational, and societal costs of performance measurement systems and explores how such costs could be reduced.

In his essay ‘Ethical Consistency’, Bernard Williams famously introduced the concept of a moral remainder, which points to the phenomenon of an in itself defensible decision that may nonetheless re...

Contrastivism is the claim that the knowledge relation is ternary, it relates three relata: a subject, a proposition, and a class of contrastive propositions. The present paper is a discussion of Jonathan Schaffer’s arguments in favour of contrastivism. The case is made that these are unconvincing: the traditional binary account of knowledge can handle the phenomena that ternarity is claimed to handle in a superior way.

The rise of authoritarian and nationalist forces is currently accompanied by a change in the way public opinion is formed and in the culture of debate, a phenomenon that has been described as a crisis of facticity. There is an urgent need to clarify the (factual) foundations and benchmarks for democratic negotiation, even if lies are nothing new in politics. The article analyses this shift and discusses to what extent the liberal problematization of post-factual politics is becoming a way of (...) coping with the neoliberal crisis of hegemony. Finally, it seeks to illuminate what these developments mean for those strands of critical social science dedicated to exploring the connection between truth and power and deconstructing truth claims. (shrink)

Philosophers of mind have not in general been very attentive to metaphysics. This book is a salutary exception to this general observation. A philosopher of mind—at least the body of her very influential work would be classified by most philosophers as belonging to the philosophy of mind—attempts to ground a theory of the relation between human persons and their bodies in an extended essay on the metaphysics of the natural world. Baker is a materialist : in her book, you and (...) I and everyone we know is a material thing. But then how are we material persons related to our bodies, which are also material things? Unlike many materialists, she rejects the following answer to this question: We are identical with our bodies. The bulk of this review is no more than a summary of her answer to the “person-body question.” My summary will use language very different from hers, since it will rely heavily on the language of parthood, and she is extremely hostile to any attempt to use the concept “part” in connection with her theory. Nevertheless, the use I make of this concept is innocuous, and my representation of her answer to the person-body question is accurate. (shrink)

Historically, scientific and engineering expertise has been key in shaping research and innovation policies, with benefits presumed to accrue to society more broadly over time. But there is persistent and growing concern about whether and how ethical and societal values are integrated into R&I policies and governance, as we confront public disbelief in science and political suspicion toward evidence-based policy-making. Erosion of such a social contract with science limits the ability of democratic societies to deal with challenges presented by new, (...) disruptive technologies, such as synthetic biology, nanotechnology, genetic engineering, automation and robotics, and artificial intelligence. Many policy efforts have emerged in response to such concerns, one prominent example being Europe's Eighth Framework Programme, Horizon 2020, whose focus on “Responsible Research and Innovation” provides a case study for the translation of such normative perspectives into concrete policy action and implementation. Our analysis of this H2020 RRI approach suggests a lack of consistent integration of elements such as ethics, open access, open innovation, and public engagement. On the basis of our evaluation, we suggest possible pathways for strengthening efforts to deliver R&I policies that deepen mutually beneficial science and society relationships. (shrink)

What is empiricism? There can be no authoritative answer to any such question. A historian of philosophy can at best try to call what is common to philosophers who either identified themselves, or have traditionally been identified, as empiricists. But what has set those philosophers apart from others, and especially from those whom they criticized, may not be captured in common views or doctrines. The historian may, in trying to fix the label, rely tacitly on a view of what philosophical (...) positions are and how they are to be identified. Finally, it is typical of philosophers who decide to range themselves under some pre-existing banner ("empiricism", "pragmatism", "phenomenology") to change the very philosophy they take on, as much as did their historical heroes in their day. I will here try to give a sustained argument about what empiricism cannot be, and then enter upon a tentative exploration of what it should be (taken to be). (shrink)

In [11] it is shown how propositional dynamic logic (PDL) can be interpreted as a logic of belief revision that extends the logic of communication and change (LCC) given in [7]. This new version of epistemic/doxastic PDL does not impose any constraints on the basic relations and because of this it does not suffer from the drawback of LCC that these constraints may get lost under updates that are admitted by the system. Here, we will impose one constraint, namely that (...) the agent’s plausibility relations are linked. Linkedness is a natural extension of local connectedness to the multi-agent case and it assures that we know the agent’s preferences between all relevant alternatives. Since the belief updates that are used in [11] may not preserve linkedness, we limit ourselves to a particular kind of belief change that does preserve it. Our framework has obvious connections to coalition logic [17] and social choice theory [19]. We show how we can use it to model consensus seeking in plenary Dutch meetings. In Dutch meetings, a belief update is done for all agents in the meeting if a majority beliefs the proposition that is under discussion. A special case of these meetings is judgement aggregation, and we apply our framework to the discursive dilemma in this field [15]. (shrink)

Two philosophical tools are used in this article, namely that of philosophical-pluralism and transcendent pluralism as a kind of glue to enhance our examining of creative pluralism. There is a diversity implant in positive modus of understanding this pluralistic pristine of creative pluralism within transcendence modus. To help facilitate this pluralistic pristine, the author makes use of three constructivist paradigms that are distinguished and used, namely exogenous constructivism emphasising the reconstruction of structures preformed in the environment; endogenous constructivism emphasising the (...) coordination of previous organismic structures and dialectical constructivism emphasising the construction of new structures out of organism and environmental interaction.Contribution: The aim of this article is to present a coherent metatheory by specifying the boundary conditions in which each root metaphor best applies. These above-mentioned versions of pluralism as tools are a reminiscence and a jubilee of the efforts made by sapiens through diversity onto or into pluralism to enable the religious hamlet to think and share. This pluralistic approach of orientation, I hope, will empower sapiens in their respective hamlets to define, articulate and designate to enhance their own epistemological and ontological vantage points wherefrom their individual, coherent and contextual ways of thinking, acting and projecting their lives in a positive modus by emphasising the reconstructions of their performance in their environment. (shrink)

Rational agents base their actions on information from observation, inference, introspection, or other sources. But this information comes in different kinds, and it is usually handled by different logical mechanisms. We discuss how to integrate external ‘updating information’ and internal ‘elucidating information’ into one system of dynamic epistemic logic, by distinguishing two basic informational actions: ‘bare seeing’ versus ‘conscious realization’.

BackgroundThe rise of Big Data-driven health research challenges the assumed contribution of medical research to the public good, raising questions about whether the status of such research as a common good should be taken for granted, and how public trust can be preserved. Scandals arising out of sharing data during medical research have pointed out that going beyond the requirements of law may be necessary for sustaining trust in data-intensive health research. We propose building upon the use of a social (...) licence for achieving such ethical governance.Main textWe performed a narrative review of the social licence as presented in the biomedical literature. We used a systematic search and selection process, followed by a critical conceptual analysis. The systematic search resulted in nine publications. Our conceptual analysis aims to clarify how societal permission can be granted to health research projects which rely upon the reuse and/or linkage of health data. These activities may be morally demanding. For these types of activities, a moral legitimation, beyond the limits of law, may need to be sought in order to preserve trust. Our analysis indicates that a social licence encourages us to recognise a broad range of stakeholder interests and perspectives in data-intensive health research. This is especially true for patients contributing data. Incorporating such a practice paves the way towards an ethical governance, based upon trust. Public engagement that involves patients from the start is called for to strengthen this social licence.ConclusionsThere are several merits to using the concept of social licence as a guideline for ethical governance. Firstly, it fits the novel scale of data-related risks; secondly, it focuses attention on trustworthiness; and finally, it offers co-creation as a way forward. Greater trust can be achieved in the governance of data-intensive health research by highlighting strategic dialogue with both patients contributing the data, and the public in general. This should ultimately contribute to a more ethical practice of governance. (shrink)

Some moral debunkers such as Sharon Street argue that evolutionary debunking arguments favor a response-dependent or subjectivist metaethics over more realist metaethical accounts. I argue that this thought conflates meta-semantics with semantics by running together mind-dependent content determination relations with mind-dependent content. Insofar as reference is broadly an epistemic relation, evolutionary debunking arguments would cause trouble for mind-independent theories of reference and content determination, since there would be no guarantee that reference would track epistemic access. But a firmly realist theory (...) of content is consistent with a mind-dependent theory of reference. I use David Hilbert's theory of color to illustrate. (shrink)

Agent-based accounts of virtue ethics, such as the one provided by Michael Slote, base the rightness of action in the motive from which it proceeds. A frequent objection to agent-basing is that it does not allow us to draw the commonsense distinction between doing the right thing and doing it for the right reasons, that is, between act-evaluation and agent-appraisal. I defend agent-basing against this objection, but argue that a more fundamental problem for this account is its apparent failure to (...) provide adequate argue action guidance. I then show that this problem can be solved by supplementing an agent-based criterion of right action with a hypothetical-agent criterion of action guidance. (shrink)

Dov Gabbay is a prolific logician just by himself. But beyond that, he is quite good at making other people investigate the many further things he cares about. As a result, King's College London has become a powerful attractor in our field worldwide. Thus, it is a great pleasure to be an organizer for one of its flagship events: the Augustus de Morgan Workshop of 2005. Benedikt Loewe and I proposed the topic of 'interactive logic' for this occasion, with an (...) emphasis on social software – the logical analysis and design of social procedures – and on games, arguably the formal interactive setting par excellence. This choice reflects current research interests in our logic community at ILLC Amsterdam and beyond. In this broad area of interfaces between logic, computer science, and game theory, this paper is my own attempt at playing Dov. I am, perhaps not telling, but at least asking other people to find out for me what I myself cannot. (shrink)