This collection is the final volume of a four book survey of the state of phenomenology fifty years after the death of Edmund Husserl. Its publication represents a landmark in the comprehensive treatment of contemporary phenomenology in all its vastness and richness. The diversity of the issues raised here is dazzling, but the main themes of Husserl's thought are all either explicitly treated, or else they underlie the ingenious approaches found here. Time, historicity, intentionality, eidos, meaning, possibility/reality, and teleology are (...) the main concerns of this collection devoted to studies in aesthetics, metaphysics and literary interpretation, written by such authors as, among others, R. Cobb-Stevens, C. Moreno Marquez, J. Swiecimski, Sitansu Ray and M. Kronegger. These original studies of phenomenological aesthetics and literary theory by scholars from all parts of the world were gathered by the World Institute for Advanced Phenomenological Research and Learn ing during the year 1988/89 during its assessment of the phenomeno logical movement, fifty years after Husserl's death. IX A -T. Tymieniecka (ed.), Analecta Husserliana, Vol. XXXVII, ix. (shrink)

Brunner, Austin Farrer, W.M. Horton, Pierre Maury.

Adi Da argues that no solutions currently proposed are sufficient to righten the present unsustainable trajectory of life on Earth, because there is no integrated approach to the ordering of society and use of the planet. The presumption of separateness—manifesting collectively as separate “tribes” vying for control—characterizes human affairs, rather than the prior (“a priori”) unity of existence. The struggle for dominance is the “stave in the wheels” of the Earth-system's inherent capacity to self-correct. A new institution, “the Global Cooperative (...) Forum,” is proposed—invoked by “everybody-all-at-once” (a global populace awakened as a single force, capable of cooperatively effecting global change). (shrink)

This essay examines the experience of rewriting historical narratives from a world-system perspective, drawing on the author's attempt to construct an integrated image of the world economy in the thirteenth century. Searching for an intermediate epistemological path between unanchored postmodern hermeneutics and overconfident positivism, the author argues that three apparent deviations from the "ideals of positivist social science," which she ironically labels eccentricity, ideology, and idiosyncrasy, can yield significant "remakings" of world history. Eccentricity, namely, recognizing perspectives other (...) than those that conventionally view the world through the eyes of the West, can help historians to escape from ethnocentrism or Eurocentrism. Ideology, more conventionally called theory, is essential if historians are to select and integrate new material. And idiosyncrasy in the interests and backgrounds of historians can often be the source of the re-vision so essential for challenging earlier historical narratives. The author alludes to parallels with ethnographic research methods and cautions against substituting these three aids to research for rigorous attention to empirical sources and "the real world.". (shrink)

orbit and far beyond it. Indeed, the immense, painstaking, indefatigable and ever-improving effort of Husserl to find ever-deeper and more reliable foundations for the philosophical enterprise (as well as his constant critical re-thinking and perfecting of the approach and so called "method" in order to perform this task and thus cover in this source-excavation an ever more far-reaching groundwork) stands out and maintains itself as an inepuisable reservoir for philosophical reflec tion in which all the above-mentioned work has either its (...) core or its source. In fact, in his undertaking to re-think the entire philosophical enterprise as such and to recreate philosophy upon what he sought to be at least a satisfactorily legitimated basis, Husserl, through his already systematised and "authorized" work, and his courses, and later on in his spontaneous reflection (which did not find its way into a definitive corpus but was nevertheless sufficiently coherent with his previously established body of thought to be considered a continuation of it), uncovers perspectives upon the universe of man and projects their new philosophical thematisation that brings together all the attempts by philosophers (e. g., Merleau-Ponty, who drew upon this material and found there his own inspiration) who succeeded him with foundational intentions; it also gives a core of philosophical ideas and insights for the youngergenerationofphilosophers today. (shrink)

This collection is a festschrift prepared for Williams on his retirement from the White’s Professorship of Moral Philosophy at Oxford. The topics covered include equality, consistency, comparison between science and ethics, integrity, moral reasons, the moral system, and moral knowledge. Most of the chapters combine exegetical and critical ambitions. With contributions by J. E. J. Altham, Jon Elster, Nicholas Jardine, Ross Harrison, Christopher Hookway, John McDowell, Martin Hollis, Martha Nussbaum, Amartya Sen, and Charles Taylor, and replies by Bernard Williams.

In the seventeenth century the microscope opened up a new world of observation, and, according to Catherine Wilson, profoundly revised the thinking of scientists and philosophers alike. The interior of nature, once closed off to both sympathetic intuition and direct perception, was now accessible with the help of optical instruments. The microscope led to a conception of science as an objective, procedure-driven mode of inquiry and renewed interest in atomism and mechanism. Focusing on the earliest forays into microscopical research, (...) from 1620 to 1720, this book provides us with both a compelling technological history and a lively assessment of the new knowledge that helped launch philosophy into the modern era. Wilson argues that the discovery of the microworld--and the apparent role of living animalcula in generation, contagion, and disease--presented metaphysicians with the task of reconciling the ubiquity of life with human-centered theological systems. It was also a source of problems for philosophers concerned with essences, qualities, and the limits of human knowledge, whose positions are echoed in current debates about realism and instrument-mediated knowledge. Covering the contributions of pioneering microscopists (Leeuwenhoek, Swammerdam, Malpighi, Grew, and Hooke) and the work of philosophers interested in the microworld (Bacon, Descartes, Leibniz, Malebranche, Locke, and Berkeley), she challenges historians who view the abstract sciences as the sole catalyst of the Scientific Revolution as she stresses the importance of observational and experimental science to the modern intellect. (shrink)

There is an important family of semantic notions that we apply to thoughts and to the conceptual constituents of thoughts - as when we say that the thought that the Universe is expanding is true. Thought and World presents a theory of the content of such notions. The theory is largely deflationary in spirit, in the sense that it represents a broad range of semantic notions - including the concept of truth - as being entirely free from substantive metaphysical (...) and empirical presuppositions. At the same time, however, it takes seriously and seeks to explain the intuition that there is a metaphysically or empirically 'deep' relation linking thoughts to reality. Thus, the theory represents a kind of compromise between deflationism and versions of the correspondence theory of truth. This book will appeal to students and professionals interested in the philosophy of logic and language. (shrink)

Introduction: the figure of this world -- 1. The question of political ontology -- 2. The poetic experience of the world -- 3. The myth of the earth -- 4. The unbearable -- 5. The creature before the law -- 6. The animal for which animality is an issue -- 7. Understanding the happy -- 8. The picture and its captives -- 9. The passing of the figure of this world.

Should there be limits to the human alteration of the natural world? Through a study of debates about the environment, agricultural biotechnology, synthetic biology, and human enhancement, Gregory E. Kaebnick argues that such moral concerns about nature can be legitimate but are also complex, contestable, and politically limited.

I will propose the notion that the universe is digital, not as a claim about what the universe is made of but rather about the way it unfolds. Central to the argument will be the concepts of symmetry breaking and algorithmic probability, which will be used as tools to compare the way patterns are distributed in our world to the way patterns are distributed in a simulated digital one. These concepts will provide a framework for a discussion of the (...) informational nature of reality. I will argue that if the universe were analog, then the world would likely be random, making it largely incomprehensible. The digital model has, however, an inherent beauty in its imposition of an upper limit and in the convergence in computational power to a maximal level of sophistication. Even if deterministic, that it is digital doesnít mean that the world is trivial or predictable, but rather that it is built up from operations that at the lowest scale are very simple but that at a higher scale look complex and even random, though only in appearance. (shrink)

Plato's entire fictive world is permeated with philosophical concern for Eros, well beyond the so-called erotic dialogues. Several metaphysical, epistemological and cosmological conversations - Timaeus, Cratylus, Parmenides, Theaetetus and Phaedo - demonstrate that Eros lies at the root of the human condition and that properly guided Eros is the essence of a life well lived. This book presents a holistic vision of Eros, beginning with the presence of Eros at the origin of the cosmos and the human soul, surveying (...) four types of human self-cultivation aimed at good guidance of Eros and concluding with human death as a return to our origins. The book challenges conventional wisdom regarding the 'erotic dialogues' and demonstrates that Plato's world is erotic from beginning to end: the human soul is primordially erotic and the well-cultivated erotic soul can best remember and return to its origins, its lifelong erotic desire. (shrink)

Recently, a number of neuroscientists and philosophers have taken the so-called predictive coding approach to support a form of radical neuro-representationalism, according to which the content of our conscious experiences is a neural construct, a brain-generated simulation. There is remarkable similarity between this account and ideas found in and developed by German neo-Kantians in the mid-nineteenth century. Some of the neo-Kantians eventually came to have doubts about the cogency and internal consistency of the representationalist framework they were operating within. In (...) this paper, I will first argue that some of these concerns ought to be taken seriously by contemporary proponents of predictive coding. After having done so, I will turn to phenomenology. As we shall see, Husserl’s endorsement of transcendental idealism was partially motivated by his rejection of representationalism and phenomenalism and by his attempt to safeguard the objectivity of the world of experience. This confronts us with an intriguing question. Which position is best able to accommodate our natural inclination for realism: Contemporary neuro-representationalism or Husserl’s transcendental idealism? (shrink)

Approaches to quantum gravity often involve the disappearance of space and time at the fundamental level. The metaphysical consequences of this disappearance are profound, as is illustrated with David Lewis's analysis of modality. As Lewis's possible worlds are unified by the spatiotemporal relations among their parts, the non-fundamentality of spacetime---if borne out---suggests a serious problem for his analysis: his pluriverse, for all its ontological abundance, does not contain our world. Although the mere existence---as opposed to the fundamentality---of spacetime must (...) be recovered from the fundamental structure in order to guarantee the empirical coherence of the non-spatiotemporal fundamental theory, it does not suffice to salvage Lewis's theory of modality from the charge of rendering our actual world impossible. (shrink)

It is not quite as easy to see that there is in fact no formula of this modal language having the same truth conditions (in terms of S5 Kripke semantics) as (1). This was rst conjectured by Allen Hazen2 and later proved by Harold Hodes3. We present a simple direct proof of this result and discuss some consequences for the logical analysis of ordinary modal discourse.

The Hegel controversy -- Nature and spirit -- The struggle for recognition : the dialectic of lordship and bondage -- Race, gender, and class -- Philosophy of history -- Africa : the domain of the senses -- The Orient : the ferment of the understanding -- The Greco-Germanic world : the home of self-conscious reason.

Is the quantum state part of the furniture of the world? Einstein found such a position indigestible, but here I present a different understanding of the wavefunction that is easy to stomach. First, I develop the idea that the wavefunction is nomological in nature, showing how the quantum It or Bit debate gets subsumed by the corresponding It or Bit debate about laws of nature. Second, I motivate the nomological view by casting quantum mechanics in a “classical” formalism (Hamilton–Jacobi (...) theory) and classical mechanics in a “quantum” formalism (Koopman–von Neumann theory) and then comparing and contrasting classical and quantum wave functions. I argue that Humeans about laws can treat classical and quantum wave functions on a par and that doing so yields many benefits. (shrink)

l argue that, contra Chalmers,a skeptical scenario involving deception is a genuine possibility,even if he is correct that simulations are real. I call this new skeptical position “Illusory World Skepticism.” Illusory World Skepticism draws from the simulation argument,together with work in physics,astrobiology, and AI,to argue that we may indeed be in an illusory world—a universe scale simulation orchestrated by a deceptive AI—the technophilosopher’s ultimate evil demon. In Section One I urge that Illusory World Skepticism is a (...) bone fide skeptical possibility. In Section Two, I explore features of quantum computation. Then, in Sections Three and Four, I draw from the discussion of quantum computation and assume that the simulation argument is correct,applying considerations from the fields of astrobiology and AI safety to illustrate that illusory world skepticism constitutes what I call “a serious epistemic threat”, a scenario that cannot be dismissed as requiring that knowledge is certainty or which seems to just depict a remote, fictional situation. (shrink)

What makes the words we speak mean what they do? Possible-worlds semantics articulates the view that the meanings of words contribute to determining, for each sentence, which possible worlds would make the sentence true, and which would make it false. M. J. Cresswell argues that the non-semantic facts on which such semantic facts supervene are facts about the causal interactions between the linguistic behaviour of speakers and the facts in the world that they are speaking about, and that the (...) kind of causation involved is best analysed using David Lewis's account of causation in terms of counterfactuals. Although philosophers have worked on the question of the connection between meaning and linguistic behaviour, it has mostly been without regard to the work done in possible-world semantics and Language in the World is a book-length examination of this problem. (shrink)

Russell once said that “Vagueness and precision alike are characteristics which can only belong to a representation, of which language is an example. They have to do with the relation between a representation and that which it represents. Apart from representation, whether cognitive or mechanical, there can be no such thing as vagueness or precision; things are what they are, and there is an end of it” (1923). In other words, expressions like ontological vagueness (and even ontological precision) are category (...) mistakes and therefore make no sense. Half a century later, as the view began to emerge that some vagueness could be intelligibly ascribed to the world, Dummett opined that “It is not apparently absurd to suppose ... that the physical world is in itself such that the most precise description of it that even omniscience would yield might yet involve the use of expressions having some degree of vagueness” (1981). Evans had already questioned the idea of worldly vagueness, arguing that it was inconsistent (1978). A quarter of a century later, however, many papers had been written in defense of the intelligibility and possibility of this once nonsense and then contradictory claim. This chapter is one of them, albeit from a different viewpoint. The aim of this chapter is twofold: firstly, to consider the intelligibility of vague ontology, and secondly, to discuss the most famous argument against vague ontology, i.e., Evans’ argument. To this end, in Sect. 11.2 we present some commonsensical considerations on vague ontology. In Sect. 11.3, we look at some supervaluationist theories and the kind of vague ontology they accommodate before arguing that this kind of ontology is inconsistent with commonsense. Section 11.4 outlines a version of supervaluationism that can accommodate the commonsensical considerations discussed in Sect. 11.2. The outlined view is an ontological variation of Kit Fine’s characterization of vagueness as incompleteness (1975). It will be argued that the view is more effective than other versions of supervaluationism at accommodating commonsensical and metaphysical considerations. In the following section, we consider vague identity. Based on the view outlined in Sect. 11.4, there may be vague identity in some special cases. In Sect. 11.6 we focus on Evans’ argument and argue that it can be blocked in the first step. (shrink)

This volume of essays, written in honor of Amartya Sen, covers the range of contributions that Sen has made to knowledge. They are written by some of the world's leading economists, philosophers and social scientists, and address topics such as ethics, welfare economics, poverty, gender, human development, society, and politics.

Examines the ideas of major figures in the phenomenological movement on the topic of a world independent of any particular awareness of it (the world of objects usually called "real"), focusing on the writings of Husserl, Heidegger, and Sartre. The author develops an original analysis which strives to make sense not only of our experience of the world but of the theory of quantum mechanics that purports to describe this world. This analysis allows a plurality of (...) theories to defend their interpretations whether they are about literary works, ordinary physical objects, or the behavior of microparticles. Part of the theory involves coming to grips with the possibility of mental telepathy. Paper edition (unseen), $24.95. Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)

Insight, by F. H. Parker.--Why be uncritical about the life-world? By H. B. Veatch.--Homage to Saint Anselm, by R. Jordan.--Art and philosophy, by J. M. Anderson.--The phenomenon of world, by R. R. Ehman.--The life-world and its historical horizon, by C. O. Schrag.--The Lebenswelt as ground and as Leib in Husserl: somatology, psychology, sociology, by E. Paci.--Life-world and structures, by C. A. van Peursen.--The miser, by E. W. Straus.--Monetary value and personal value, by G. Schrader.--Individualisms, by W. (...) L. McBride.--Sartre the individualist, by W. Desan.--The nature of social man, by M. Natanson.--The problem of the will and philosophical discourse, by P. Ricoeur.--Structuralism and humanism, by M. Dufrenne.--The illusion of monolinear time, by N. Lawrence.--Can grammar be thought? By J. M. Edie.--The existentialist critique of objectivity, by S. J. Todes and H. L. Dreyfus.--Bibliography (p. 391-400). (shrink)

Written for any readers interested in better harnessing philosophy’s real value, this book covers a broad range of fundamental philosophical problems and certain intellectual techniques for addressing those problems. In Introducing Philosophy: God, Mind, World, and Logic , Neil Tennant helps any student in pursuit of a ‘big picture’ to think independently, question received dogma, and analyse problems incisively. It also connects philosophy to other areas of study at the university, enabling all students to employ the concepts and techniques (...) of this millennia-old discipline throughout their college careers – and beyond. KEY FEATURES AND BENEFITS: -- Investigates the philosophy of various subjects , helping students contextualize philosophy and view it as an interdisciplinary pursuit; also helps students with majors outside of philosophy to see the relationship between philosophy and their own focused academic pursuits -- Author comes from a distinguished background in Logic and Philosophy of Language, which gives the book a level of rigor, balance, and analytic focus sometimes missing from primers to philosophy -- Introduces students to various important philosophical distinctions providing skills that are important for undergraduates to develop in order to inform their study at higher levels. They are essential for further work in philosophy but they are also very beneficial for students pursuing most other disciplines -- Is much more methodologically comprehensive than competing introductions, giving the student the ability to address a wide range of philosophical problems – and not just the ones reviewed in the book -- Offers a companion website with links to apt primary sources, organized chapter-by-chapter, making unnecessary a separate Reader/Anthology of primary sources – thus providing students with all reading material necessary for the course -- Provides five to ten discussion questions for each chapter, helping instructors and students better interact with the ideas and concepts in the text. (shrink)

The paper surveys a number of approaches to the idea that the world represents God, drawing on the work of Aquinas, Alston, and Teilhard de Chardin. After noting some of the difficulties which these accounts may pose, a further model is advanced for consideration. The paper argues for the view that the world represents God not so much by resembling God, but rather by pointing towards the divine reality as the pre-requisite of its completion in aesthetic and other (...) terms. (shrink)

With the shift of the center of gravity of Christianity to the Majority World comes a corresponding rise of new global theologies. These theologies need to be taken seriously as relevant to many contexts outside of the West, as well as being correctives to some Western theologies which have become imbalanced or have even gone astray. Significant challenges remain, however; the lack of resourcing continue to be impediments to the Majority World churches moving beyond just the three selves (...) to the fourth self. But churches globally theologizing for themselves is the antidote to an imperialistic Christianity from the West which has been the reality for far too long. (shrink)

The subject of religious diversity is of growing significance, with its associated problems of religious pluralism and inter-faith dialogue. Moreover, since the European Enlightenment, religions have had to face new, existential challenges. Is there a future for religions? How will they have to change? Can they co-exist peacefully? In this book, Keith Ward brings new insights to these questions. Applying historical and philosophical approaches, he explores how we can establish truth among so many diverse religions. He explains how religions have (...) evolved over time and how they are reacting to the challenges posed by new scientific and moral beliefs. A celebration of the diversity in the world's religions, Ward's timely book also deals with the possibility and necessity of religious tolerance and co-existence. (shrink)

This collection explores the structure of consciousness and its place in the world, or inversely the structure of the world and the place of consciousness in it. Amongst the topics covered are: the phenomenological aspects of experience, dependencies between experience and the world and the basic ontological categories found in the world at large. Developing ideas drawn from historical figures such as Descartes, Husserl, Aristotle, and Whitehead, the essays together demonstrate the interdependence of ontology and phenomenology (...) and its significance for the philosophy of mind. (shrink)

If the brain has a level of quantum functioning that permits superposition of possibilities and nonlocal control of states, then new answers to the problem of the consciousness/brain relation become available. My discussion is based on Yasue and co-workers’ account of a quantum field theory of brain functioning, called ‘quantum brain dynamics’. In the framework developed each person can properly state: ‘I am nonlocal control and my meanings are control variables.’ Cognition is identified with a conjugate reality and perception is (...) where quantum cognition, quantum memory and the quantum re-presentation of quantum reality meet and make a conjugate match. A new problem arises with regard to the world, however, since on this interpretation the one world-in-common is relinquished in favour of multiple parallel world-thrownnesses. But since quantum physics remains to this day deeply uncommonsensical, we should not hope to provide quantum solutions in consciousness studies without overturning the deepest convictions of common sense. (shrink)

Using questionnaires, case studies, and problem-solving exercises, Robert C. Solomon shows corporations, employees, and students of business how to explore their own ethical principles and integrity. He illustrates how a workable ethical program can save a company when disaster strikes, as in the case of Johnson & Johnson's handling of the Tylenol poisonings, and how the lack of one can ensure the death of a good reputation, as in the case of Nestle's slow response to the protest they met with (...) they began marketing baby formula in third-world countries. Originally published as It's Good Business, this book has been extensively revised and updated to address ethical issues of the 1990s. The new edition includes new or expanded chapters on quality management, the customer, America and Japan, the environment, sexual harassment, and the glass ceiling for women and minorities. (shrink)

In every domain of reasoning humans deploy an wide range of intuitive 'theories' about how the world works. So are we alone in trying to make sense of the world by postulating theoretical entities to explain how the world works, or do we share this ability with other species. This is the focus of this new book from Daniel Povinelli.

This powerful book tells the story of one teacher's odyssey to understand the inner world of immigrant children, and to create a learning environment that is responsive to these students' feelings and their needs. Featuring the voices and artwork of many immigrant children, this text portrays the immigrant experience of uprooting, culture shock, and adjustment to a new world, and then describes cultural, academic, and psychological interventions that facilitate learning as immigrant students make the transition to a new (...) language and culture. Particularly relevant for courses dealing with multicultural and bilingual education, foundations of education, and literacy curriculum and instruction, this text is essential reading for _all_ teachers who will -- or currently do -- work in today's school environment. (shrink)

Is the current state of international governance by the United Nations and related organizations a preface to what eventually might become a world government? Is it at all similar to what was the structure of government in the United States after the adoption of the Articles of Confederation in 1781 and before adoption of the Constitution of 1787? Are changes in the way international institutions like the United Nations operate related to changes in our conceptions of the role of (...) these institutions in providing international governance? When governmental institutions prove to be too weak to adequately perform the tasks expected of them is there a natural evolution toward greater centralization of power? If so, might an early sign of this evolution be decisions by public officials that afford greater deference to the decrees of international institutions that previously might have been sidestepped? (shrink)

This book offers a philosophical analysis of what it is to be a human being in all her aspects. It analyses what is meant by the self and the I and how this feeling of a self or an I is connected to the brain. It studies specific cases of brain disorders, based on the idea that in order to understand the common, one has to study the specific. The book shows how the self is thought of as a three-fold (...) emergent self, comprising a relationship between an objective neural segment, a subjective neural segment and a subjective transcendent segment. It explains that the self in the world tackles philosophical problems such as the problem of free will, the problem of evil, the problem of human uniqueness and empathy. It demonstrates how the problem of time also has its place here. For many people, the world includes ultimate reality; hence the book provides an analysis and evaluation of different relationships between human beings and Ultimate Reality (God). The book presents an answer to the philosophical problem of how one could understand divine action in the world. (shrink)

Frauchiger and Renner have recently claimed to prove that “Single-world interpretations of quantum theory cannot be self-consistent”. This is contradicted by a construction due to Bell, inspired by Bohmian mechanics, which shows that any quantum system can be modelled in such a way that there is only one “world” at any time, but the predictions of quantum theory are reproduced. This Bell–Bohmian theory is applied to the experiment proposed by Frauchiger and Renner, and their argument is critically examined. (...) It is concluded that it is their version of “standard quantum theory”, incorporating state vector collapse upon measurement, that is not self-consistent. (shrink)

In Lowe (1995), instead of endorsing a Stalnaker/Lewis-style account of counterfactuals, E. J. Lowe claims that a variation of C. I. Lewis’s strict implication alone captures the essence of everyday conditionals and avoids the paradoxes of strict implication. However, Lowe’s approach fails to account for the validity of simple and straightforward arguments such as ‘if 2=3 then 2+1=3+1’, and Heylen & Horsten (2006) even claims that no variation of strict implication can successfully describe the logical behavior of natural language conditionals. (...) By incorporating the German logician O. Becker’s modal intuition with the insight of Ramsey’s Test, we show that there does exist a unified, strict-conditional based account of everyday conditionals, which withstands all attacks previously raised against truth-conditional accounts of conditionals. Furthermore, a subtle distinction between autistic and realistic readings of the indexical ‘I’ involved in a conditional helps us resolve a recent debate concerning the Thomason conditionals. (shrink)

It is increasingly recognised that evidence generated using “real-world data” is crucial for assessing the safety and effectiveness of health-related interventions. This, however, raises a number of issues, including those related to the quality of RWD, and of the scientific methods used to generate evidence from it, and the potential for those gathering and using RWD be driven by commercial, political, professional or personal self-interest. This article is an application of the framework presented in this issue of ABR. Please (...) refer to that article for more information on how this framework is to be used, including a full explanation of the key values involved and the balancing approach used in the case study at the end to demonstrate how those generating or using RWD can make use of values when deliberating about ethical issues. (shrink)

In this paper I will draw attention to an important route to external world skepticism, which I will call confidence skepticism. I will argue that we can defang confidence skepticism (though not a meeker ‘argument from might’ which has got some attention in the 20th century literature on external world skepticism) by adopting a partially psychologistic answer to the problem of priors. And I will argue that certain recent work in the epistemology of mathematics and logic provides independent (...) support for such psychologism. (shrink)