What attitude does someone manifesting implicit bias really have? According to the default representationalist picture, implicit bias involves having conflicting attitudes (explicit versus implicit) with respect to the topic at hand. In opposition to this orthodoxy, dispositionalists argue that attitudes should be understood as higher-level dispositional features of the person as a whole. Following this metaphysical view, the discordance characteristic of implicit bias shows that someone’s attitude regarding the topic at hand is not-fully-manifested or ‘in-between’. However, so far few representationalists (...) have been convinced by dispositionalist arguments, largely because dispositionalism cannot provide explanations in terms of underlying processes. We argue that if dispositionalism wants to be a genuine contender, it should make clear what it has to offer in terms of understanding of implicit bias. As a concrete proposal, we combine dispositionalist metaphysics with the idea that our normative practices of attitude ascription partly determine what it means to have an attitude. We show that such regulative dispositionalism can account for two prominent normative features of implicit bias. We conclude by suggesting that in order to engage in a meaningful debate with representationalism, dispositionalists might have to put the question ‘what counts as a good explanation?’ back on the table. (shrink)

In his 1963 response to an open letter from eight white religious leaders chastising his involvement in Birmingham, Martin Luther King, Jr. explained that civil rights activists’ blatant breaking of some laws while obeying others was the result of two types of laws: just laws and unjust laws. Civil rights activists believed they had a legal responsibility to obey just laws and a moral responsibility to disobey unjust laws. Today, new civil rights struggles continue to challenge unjust laws that shred (...) the fabric of democracy that America espouses. Drawing upon both the Civil Rights Movement and the contemporary Movement for Black Lives, this article argues that unjust laws and practices must be broken and challenged before a just society is established. It identifies four ethical strategies for social activism: collective work and responsibility, strategic timing and economic disconnection, political mobilization, and faithful perseverance. (shrink)

Gilbert Ryle’s account of perception has not become widely known. Moreover, most of the responses to his account have been critical. Ryle’s method was to analyze our everyday use of perception verbs such as ‘seeing’ and ‘hearing’, in order to argue that perception is a skill that we learn by doing. His critics concluded that by focusing on the use of perception verbs, Ryle dodged all central problems of perception. The current article aims to rebut this conclusion, by showing how (...) Ryle’s work on perception builds on his logical-geographical method. That method leads Ryle to the conclusion that perceptual skill is a form of knowing how. Perception recipes, defined as shared criteria for correct use of perception verbs, display the normative structure of this knowledge. Although this analysis raises questions of its own, it shows that Ryle was in fact engaging seriously with core philosophical questions about the nature of perception. (shrink)

This is an article about bodily pleasures, words and some of the relations between them. It is a turn in a conversation between the author (‘me’) and Marilyn Strathern (‘Strathern’). It talks theory, but not in general. Instead, this theory gets situated in traditions; specified; in relation to concerns; and exemplified with stories to do with the term lekker. This article is in English, but lekker is not an English term. It is Dutch. The stories come from long-term field work (...) in various sites and situations close to home for the author, who is also Dutch. They were driven by a concern with fostering bodily pleasures in contexts such as nursing homes and dieting practices where nutrients and calories are granted more importance. The difficulties of translating lekker (tasty? pleasant? delicious? fun? nice?) are used as a set of intellectual resources. In contrast to Strathern, the author insists on the fleshy particularities of the practices where lekker is spoken. Along with Strathern, the author seeks to escape nature/culture divides. Inspired by Strathern, the author follows lekker around merographically – that is, along iterative trails and between sites and situations that are connected, but only partially so. In homage to Strathern, finally, the author plays with the question of who the collective subject of anthropological theory – we – might be, and who belongs to the others that form its object – they. (shrink)

This article focuses on both daily forms of weakness of will as discussed in the philosophical debate and psychopathological phenomena as impairments of decision making. We argue that both descriptions of dysfunctional decision making can be organized within a common theoretical framework that divides the decision making process in three different stages: option generation, option selection, and action initiation. We first discuss our theoretical framework, focusing on option generation as an aspect that has been neglected by previous models. In the (...) main body of this article, we review how both philosophy and neuropsychiatry have provided accounts of dysfunction in each decision-making stage, as well as where these accounts can be integrated. Also, the neural underpinnings of dysfunction in the three different stages are discussed. We conclude by discussing advantages and limitations of our integrative approach. (shrink)

In A Treatise of Human Nature 1.4.2, entitled ‘Of Scepticism with Regard to the Senses’, Hume discussed the causes of belief in the existence of external objects. Philosophers, correcting the false...

Recent studies of scientific interaction based on agent-based models suggest that a crucial factor conducive to efficient inquiry is what Zollman has dubbed ‘transient diversity’. It signifies a process in which a community engages in parallel exploration of rivaling theories lasting sufficiently long for the community to identify the best theory and to converge on it. But what exactly generates transient diversity? And is transient diversity a decisive factor when it comes to the efficiency of inquiry? In this paper we (...) examine the impact of different conditions on the efficiency of inquiry, as well as the relation between diversity and efficiency. This includes certain diversity-generating mechanisms previously proposed in the literature, as well as some factors that have so far been neglected. This study is obtained via an argumentation-based ABM. Our results suggest that cautious decision-making does not always have a significant impact on the efficiency of inquiry while different evaluations underlying theory-choice and different social networks do. Moreover, we find a correlation between diversity and a successful performance of agents only under specific conditions, which indicates that transient diversity is sometimes not the primary factor responsible for efficiency. Altogether, when comparing our results to those obtained by structurally different ABMs based on Zollman’s work, the impact of specific factors on efficiency of inquiry, as well as the role of transient diversity in achieving efficiency, appear to be highly dependent on the underlying model. (shrink)

What is man? “The feather of an angel was brought and tied to a donkey's tail that the donkey perhaps might turn into an angel”.Thus writes the greatest of all Persian-writing mystical poets of Islam, Maulânâ Jalâladdân Rûmî (1207-1273) in his conversations, Fîhi mâ fîhi, when pointing to the mystery of man's existence : man is able to attain a rank superior to that of the angels (who have no free will and are eternally good) provided he develops his God-given (...) faculties of reason and love; but he can sink lower than a beast if he neglects his spiritual powers and falls a prey to sensual pleasures and crimes owing to the misuse of his rational faculties. (shrink)

This piece is a response to Marilyn Strathern's article, “Binary License,” in the Common Knowledge symposium on “comparative relativism.” Arguing that, across noncoherent practices, there is room for different natures, the essay suggests that modes of relating (the briefly invoked example given is of divergent counting practices) do not need a shared conceptual apparatus in order to be combined. What is held in the juxtaposition of acts and practices seems to be the sense in which acts are not affected by (...) how they are described. The main example given is of surgery, and the emphasis placed on how splitting open part of patient's body is never a matter of a point of view. But to know exactly what is going on in the operating theater, we might wish to ask how this act speaks to the act of intellectual bifurcation, splitting open what up to then had been a seamless argument. To know exactly what is going on in the operating theater, we might also wish to ask how this act speaks to persons cutting themselves off from one another. (shrink)

In this paper we introduce hypersequent-based frameworks for the modelling of defeasible reasoning by means of logic-based argumentation and the induced entailment relations. These structures are an extension of sequent-based argumentation frameworks, in which arguments and the attack relations among them are expressed not only by Gentzen-style sequents, but by more general expressions, called hypersequents. This generalization allows us to overcome some of the known weaknesses of logical argumentation frameworks and to prove several desirable properties of the entailments that are (...) induced by the extended frameworks. It also allows us to incorporate as the deductive base of our formalism some well-known logics, which lack cut-free sequent calculi, and so are not adequate for standard sequent-based argumentation. We show that hypersequent-based argumentation yields robust defeasible variants of these logics, with many desirable properties. (shrink)

Much of the time, human beings seem to rely on habits. Habits are learned behaviours directly elicited by context cues, and insensitive to short-term changes in goals: therefore they are sometimes irrational. But even where habitual responses are rational, it can seem as if they are nevertheless not done for reasons. For, on a common understanding of habitual behaviour, agents’ intentions do not play any role in the coming about of such responses. This paper discusses under what conditions we can (...) say that habitual responses are, after all, done for reasons. We show how the idea that habitual behaviour cannot be understood as ‘acting for reasons’ stems from a widely but often implicitly held theoretical framework: the causal theory of action. We then propose an alternative, Anscombean understanding of intentional action, which can account for habitual responses being done for reasons. (shrink)

ABSTRACT: In Treatise 1.4.4, on behalf of modern philosophers, Hume described a causal argument that shows that our impressions of secondary qualities do not resemble qualities of objects themselves. However, in their respective arguments, Hume’s philosophical predecessors did not argue causally, but appealed to contrary qualities. I argue that Hume’s presentation was not simply a “gratuitous” stylistic difference, but an important correction of his predecessors in light of his own philosophical discoveries. -/- RÉSUMÉ : Dans le Traité 1.4.4, Hume a (...) présenté au nom des philosophes modernes un argument causal qui démontre que nos impressions des qualités secondaires ne ressemblent pas aux qualités des objets eux-mêmes. Les prédécesseurs de Hume n’ont pourtant pas employé d’argument causal, mais l’argument des qualités contraires. Je soutiens que la présentation qu’en a fait Hume n’est pas simplement à mettre au compte d’une différence stylistique «gratuite» mais est une correction importante dans la foulée de ses propres découvertes philosophiques. (shrink)

Why is the number seven lucky--even holy--in almost every culture? Why do we speak of the four corners of the earth? Why do cats have nine lives? From literature to folklore to private superstitions, numbers play a conspicuous role in our daily lives. But in this fascinating book, Annemarie Schimmel shows that numbers have been filled with mystery and meaning since the earliest times, and across every society. In The Mystery of Numbers Annemarie Schimmel conducts an illuminating tour (...) of the mysteries attributed to numbers over the centuries. She begins with an informative and often surprising introduction to the origins of number systems: pre-Roman Europeans, for example, may have had one based on twenty, not ten, while the Mayans had a system more sophisticated than our own. Schimmel also reveals how our fascination with numbers has led to a rich cross-fertilization of mathematical knowledge: "Arabic" numerals, for instance, were picked up by Europe from the Arabs, who had earlier adopted them from Indian sources. But the heart of the book is an engrossing guide to the symbolism of numbers. Number symbolism, she shows, has deep roots in Western culture, from the philosophy of the Pythagoreans and Platonists, to the religious mysticism of the Cabala and the Islamic Brethren of Purity, to Kepler's belief that the laws of planetary motion should be mathematically elegant, to the unlucky thirteen. After exploring the sources of number symbolism, Schimmel examines individual numbers ranging from one to ten thousand, discussing the meanings they have had for Judaic, Christian, and Islamic traditions, with examples from Indian, Chinese, and Native American cultures as well. Two, for instance, has widely been seen as a number of contradiction and polarity, a number of discord and antithesis. And six, according to ancient and neo-platonic thinking, is the most perfect number because it is both the sum and the product of its parts. Using examples ranging from the Bible to the Mayans to Shakespeare, she shows how numbers have been considered feminine and masculine, holy and evil, lucky and unlucky. A highly respected scholar of Islamic culture, Annemarie Schimmel draws on her vast knowledge to paint a rich, cross-cultural portrait of the many meanings of numbers. Engaging and accessible, her account uncovers the roots of a phenomenon we all feel every Friday the thirteenth. (shrink)

Die Behandlung von einwilligungsunfähigen psychisch kranken Menschen mit neuen Therapiemethoden ist insbesondere im Kontext des „individuellen Heilversuchs“, der als Anwendung wenig erprobter Therapieansätze im Rahmen von „ultima ratio“-Entscheidungen charakterisiert ist, mit ethischen Abwägungsproblemen verbunden. Diese bestehen aufgrund von Einschränkungen in der Handlungs- und Entscheidungsautonomie der betroffenen Patienten und, aufgrund eigen- oder fremdgefährdender Symptome der psychischen Krankheit selbst, insbesondere in der praktischen Umsetzung ethisch akzeptierter Modelle stellvertretender Entscheidung sowie in der Wahl des Bezugspunkts der Nutzen-Risiko-Analyse des intendierten Therapieverfahrens. Der Artikel untersucht (...) den ethischen Konflikt zwischen gerechtfertigter Hilfeleistung und Instrumentalisierungsrisiko psychisch kranker Menschen zu Fremdzwecken am historischen Beispiel der „Rindenexcisionen“ des Psychiaters Gottlieb Burckhardt (1836–1907). Als Lösungsmöglichkeit dieses ethischen Konflikts wird das „Konzept des kontrollierten individuellen Heilversuchs“ diskutiert. (shrink)

ABSTRACT:This illustrated essay describes the graphic diagnosis memoir as a form of illness narrative that uses a different way of telling stories than standard prose. A cartoon is broken into sequenced segments that ask the reader to jump across the gaps between the panels at the same time as they bridge the images and text assembled in each panel. To be successful in presenting a graphic story, the artist must be able to express an idea, but also must be able (...) to project, or imagine, how readers will be able link ideas, images, and words. The cartoon diagnosis story makes the diagnosis relevant and visible. It does so by recognizing what reader and artist share, then adding, between the spaces, what separates them. (shrink)

The recent discovery of a manuscript has allowed historians to understand the medical routine in a hospital known as the Schneidhaus in Augsburg between the sixteenth and nineteenth century. The context of the manuscript shows that at this institution, non-academic specialists, generally members of the guild of barber-surgeons and barbers, routinely performed surgical cures of intestinal hernia, scrotal swellings, and vesical calculus. The Schneidhaus exclusively admitted patients applying for such specialised treatments and offered no other services. Such a degree of (...) specialisation within medical establishments seems to have only existed in the Holy Roman Empire at this institution founded by the Fugger family in Augsburg. We propose that the Schneidhaus was either itself a model hospital or adopted a model from another site in Europe. In this paper, we investigate the connections of the Schneidhaus to the practice of surgeons in both Italy and Spain. In Italy, a momentous new technique for identifying and removing vesical calculi was first published in 1522. Although surgical treatment was established in Italian hospitals, they tended not to specialise in such surgical treatment exclusively. Moreover, at the time of the hospital’s foundation, the Fugger shifted their economic and social focus from Venice to the Iberian Peninsula. In Spain, research in the history of medicine is complicated by outdated notions about specialised surgery, not unlike those that were recently still current regarding the Holy Roman Empire. We attempt to disprove these notions and use the exemplary textbook of one academic physician, Francisco Díaz, to approach specialized surgical practice in sixteenth-century Spain. In his work, Díaz describes the new Italian surgical method in detail and recognizes the importance of craftsman surgeons to both its development and application. However, he also argues for an expanded role for academic physicians as supervisors of craftsman surgeons’ work. All this is suggestive of a greater network of surgical professionals within which both the methods of the craft and its organisational structures were transported. As such, the Schneidhaus can be seen as a node that embodied the institutionalization of surgical practice as a European phenomenon. Further research is necessary, and we propose how this might be carried out to reveal these historical phenomena in their full complexity. (shrink)

Recently, two apparent truisms about self‐control have been questioned in both the philosophical and the psychological literature: the idea that exercising self‐control involves an agent doing something, and the idea that self‐control is a good thing. Both assumptions have come under threat because self‐control is increasingly understood as a mental mechanism, and mechanisms cannot possibly be good or active in the required sense. However, I will argue that it is not evident that self‐control should be understood as a mechanism, suggesting (...) that we might also argue the other way around: if we have independent reason to hold onto the idea that self‐control is inherently good and active, the conclusion might be that self‐control cannot be a mechanism. I will show that Aristotle's original analysis of self‐control actually offers grounds for both assumptions: he took there to be conceptual connections between self‐control and goodness/activity. By examining these connections, I argue that an Aristotelian approach could offer promising leads for a contemporary non‐mechanistic understanding of self‐control as a normative capacity. (shrink)

A well‐known typological observation is the dominance of subject‐initial word orders, SOV and SVO, across the world's languages. Recent findings from gestural language creation paradigms offer possible explanations for the prevalence of SOV. When asked to gesture transitive events with an animate agent and inanimate patient, gesturers tend to produce SOV order, regardless of their native language biases. Interestingly, when the patient is animate, gesturers shift away from SOV to use of other orders, like SVO and OSV. Two competing hypotheses (...) have been proposed for this switch: the noisy channel account (Gibson et al., 2013) and the role conflict account (Hall, Mayberry, & Ferreira, 2013). We set out to distinguish between these two hypotheses, disentangling event reversibility and patient animacy, by looking at gestural sequences for events with two inanimate participants (inanimate‐inanimate, reversible). We replicated the previous findings of a preference for SOV order when describing animate‐inanimate, irreversible events as well as a decrease in the use of SOV when presented with animate‐animate, reversible events. Accompanying the drop in SOV, in a novel condition we observed an increase in the use of SVO and OSV orders when describing events involving two animate entities. In sum, we find that the observed avoidance of SOV order in gestural language creation paradigms when the event includes an animate agent and patient is driven by the animacy of the participants rather than the reversibility of the event. We suggest that findings from gestural creation paradigms are not automatically linkable to spoken language typology. (shrink)