If Mont Blanc is a vague object, then its vagueness will depend on the context in which reference is made. In a geological context the mountain might include only rock, perhaps together with a certain amount of air in the crevices and tunnels which have been formed beneath its surface. In a context of soil chemistry we might include also a surrounding thin layer of organic matter. In a skiing context we might include some snow. This essay sketches in (...) informal terms the theory of granular partitions, which is designed to do justice to this context-dependence of vagueness by means of what might be described as a contextualized supervaluationism. Granularity and vagueness, it is argued, are two sides of a single coin: what is vague at one level of granularity may appear crisp at another. The resultant theory can be shown to resolve certain problems in our description of perceptual content, for example when John says that he sees the wall, but that he does not see the molecules by which the wall is constituted. (shrink)

The problem of self‐knowledge is examined and the linguistic strategy for tackling it is explored. The strategy attempts—as in Davidson's and Wright's discussions of self‐knowledge—to ground knowledge of one's mind on knowledge of what one means in speaking one's mind. If knowing what one is saying in speaking a language is to provide a means of knowing one's own mind, it cannot simply be a part of it. But if no account of knowledge of what one means is offered, there (...) will be a lacuna in the strategy. The paper considers what form a full account should take, and argues that it will have to combine first‐personal, third‐personal and sub‐personal elements of our knowledge of language. All three elements are necessary to explicate what is made available in, and expressed by, instances of disquotational knowledge, such as ‘Snow is white’ means that snow is white.. Immediate and authoritative knowledge of which sentences are grammatical depends on the internal workings of the language faculty and their impact on the conscious experience of the speaker, but immediate and authoritative knowledge of word meaning is not solely a matter internal to the speaker. Knowledge of word meaning is knowledge of public norms that govern our use of words, which introduce third‐personal standards into our first‐personal use. It is argued that our knowledge of word meaning is immediately authoritative about objective standards governing the proper use of our words, and so the authority attaching to these disquotational pronouncements is substantial and not merely an artefact of disquotation. Without an account of that knowledge the lacuna in the linguistic strategy remains. (shrink)

_Stream of Consciousness_ is about the phenomenology of conscious experience. Barry Dainton shows us that stream of consciousness is not a mosaic of discrete fragments of experience, but rather an interconnected flowing whole. Through a deep probing into the nature of awareness, introspection, phenomenal space and time consciousness, Dainton offers a truly original understanding of the nature of consciousness.

In Recovering Hegel from the Critique of Leo Strauss, Sara MacDonald and Barry Craig provide a study unique in its focus on Leo Strauss’s reading of Hegel. While MacDonald and Craig find value in Strauss’s thought, they argue that his pessimism concerning modernity lies in a misunderstanding of both modernity’s greatest philosophical advocate, G.W.F. Hegel, and modernity’s virtues.

Dual process theorists in psychology maintain that the mind’s workings can be explained in terms of conscious or controlled processes and automatic processes. Automatic processes are largely nonconscious, that is, triggered by environmental stimuli without the agent’s conscious awareness or deliberation. Automaticity researchers contend that even higher level habitual social behaviors can be nonconsciously primed. This article brings work on automaticity to bear on our understanding of habitual virtuous actions. After examining a recent intuitive account of habitual actions and habitual (...) virtuous actions, the author offers her own explanation in terms of goal-dependent automaticity. This form of automaticity provides an account of habitual virtuous actions that explains the sense in which these actions are rational, that is, done for reasons. Habitual virtuous actions are rational in the sense of being purposive or goal-directed and are essentially linked with the agent’s psychological states. Unlike deliberative virtuous actions, the agent’s reasons for habitual virtuous actions are not present to her conscious awareness at the time of acting. (shrink)

We discuss two recent attempts two solve Schrodinger's cat paradox. One is the modal interpretation developed by Kochen, Healey, Dieks, and van Fraassen. It allows for an observable which pertains to a system to possess a value even when the system is not in an eigenstate of that observable. The other is a recent theory of the collapse of the wave function due to Ghirardi, Rimini, and Weber. It posits a dynamics which has the effect of collapsing the state of (...) macroscopic systems. We argue that the modal interpretation cannot account for non-accurate measurements and that both accounts have the consequence that in ordinary measurement situations the observables that ends up well defined are not quite the ones that we want to be well defined. (shrink)

Abuses at Abu Ghraib prison in Iraq confront us with the question of how seemingly ordinary soldiers could have perpetrated harms against prisoners. In this essay I argue that a Stoic approach to the virtues can provide a bulwark against the social and personal forces that can lead to abusive behavior. In part one, I discuss Abu Ghraib. In two, I examine social psychological explanations of how ordinary, apparently decent people are able to commit atrocities. In three, I address a (...) series of questions: why should we turn to ethics for help with these problems, and why, in particular, to Stoicism instead of other ethical theories, such as utilitarianism or Kantianism? Given the power of situations in influencing behavior, is a turn to character ethics a viable response to problems such as those at Abu Ghraib? I argue in part four that character formation drawing on Stoic values can provide soldiers with the inner resilience to resist the situational factors that press them to unwarranted aggression. (shrink)

Barry Taylor's book mounts a major new argument against one of the fundamental tenets of much contemporary philosophy, the idea that we can make sense of reality as existing objectively, independently of our capacities to come to know it. He concludes that there is no defensible notion of truth which preserves the theses of traditional realism, nor any extant position sufficiently true to the ideals of that doctrine to inherit its title. In presenting his case Taylor engages with many (...) key works of contemporary metaphysics, semantics, and philosophical logic, so his book will be of interest to a broad spectrum of scholars and students. (shrink)

Academic research is increasingly centering on interdisciplinary work. Strong interdisciplinary research (SIR), involving researchers from very different fields, such as scientists and humanists, is often encouraged, if not required, by funding agencies. I argue that two intellectual virtues, open-mindedness and intellectual humility, are crucial for overcoming obstacles to SIR and achieving success. In part I, I provide a primer on intellectual virtue and the two virtues in question. In part II, I distinguish SIR from weak interdisciplinary research (WIR), which involves (...) research teams from neighboring fields, such as physics and chemistry, and from disciplinary research (DR), which involves researchers from the same discipline. I also outline what counts as success in SIR, and explain why it’s more challenging to attain than in WIR and DR. In part III, I explain how both intellectual virtues are essential for achieving success in SIR and for overcoming obstacles that can arise in its pursuit. (shrink)

In two earlier papers, I began to explore how “ordinary people” acquire virtue. By “ordinary people,” I mean people, not specifically or directly concerned with becoming virtuous, who have goals or aims the pursuit of which requires them to develop virtue. E.g., parents acquire patience and generosity in the course of pursuing their goal to be good parents; those concerned with being peacemakers acquire tact and diplomacy in the pursuit of that goal, and so on. These virtues can be viewed (...) by those who seek them to be of instrumental and not intrinsic value, that is, needed for goal attainment but not necessarily valuable in their own right. Moreover, the virtues so acquired need not be substantially informed by reflective deliberation. Are there pathways by means of which possessors of ordinary virtue can develop Aristotelian virtue, by coming to view the virtues they possess as having intrinsic value; and developing their phronetic capacities such that their virtues become informed by practical wisdom? In this essay, I continue the exploration of ordinary virtue with an eye to revealing possible pathways by which ordinary virtue can indeed take on the characteristics of full Aristotelian virtue. In the spirit of empirical collaboration, I suggest these pathways of virtue development as testable hypotheses. (shrink)

Since ancient times, character, virtue, and happiness have been central to thinking about how to live well. Yet until recently, philosophers have thought about these topics in an empirical vacuum. Taking up the general challenge of situationism – that philosophers should pay attention to empirical psychology – this interdisciplinary volume presents new essays from empirically informed perspectives by philosophers and psychologists on western as well as eastern conceptions of character, virtue, and happiness, and related issues such as personality, emotion and (...) cognition, attitudes and automaticity. Researchers at the top of their fields offer exciting work that expands the horizons of empirically informed research on topics central to virtue ethics. (shrink)

The Moral Psychology Handbook is a contribution to a relatively new genre of philosophical writing, the “handbook.” In the first section, I comment on an expectation about handbooks, namely that handbooks contain works representative of a field, and raise concerns about The Moral Psychology Handbook in this regard. In the rest of the article I comment in detail on two Handbook articles, “Moral Motivation” by Timothy Schroeder, Adina Roskies, and Shaun Nichols, and “Character” by Maria W. Merritt, John M. Doris, (...) and Gilbert Harman. Both articles illustrate the perils as well as the promise of reliance on empirical studies for philosophers who work in moral psychology. (shrink)

Barry Stroud; XV*—The Physical World, Proceedings of the Aristotelian Society, Volume 87, Issue 1, 1 June 1987, Pages 263–277, https://doi.org/10.1093/aristotel.

To seek to elucidate Husserl's phenomenology by contrasting it with that of the Munich phenomenologist Johannes Daubert is to betray an intention to explain something well-known by reference to something that is wholly obscure. Thus most philosophers are somehow aware of Edmund Husserl. But Johannes Daubert?

In Sandra Waddock’s article “Taking Stock of SIM” in this journal, she identifies key issues in the work of the Social Issues in Management (SIM) Division of the Academy of Management. This article challenges her analysis of SIM scholarship and her arguments of what is necessary for the division to progress. Scholarship in SIM should emphasize two key streams: First, scholars in SIM should seek to develop a science of social forensics, design, and social repair—in essence, develop a method of (...) problem diagnosis, an approach to practical solution design, and a systematic understanding of the selection and implementation of social repair—in other words, seek to understand how to systematically troubleshoot and engineer solutions to fundamental issues in the business and society interface. The second stream, which informs the first, involves the development of original, core, transferable systematics that can “travel”—be the source of understanding-generating analysis—in other disciplines, including the topical regions of the Academy of Management. The article argues that laying claim to and developing true normative theory applicable across disciplines should be a distinctive identifier of work in SIM. The article concludes with an illustration of how systematics can be applied to address the literature’s failure to even seek to understand the logic underlying the standard ethical theories. These theories are properly seen as complements rather than substitutes. We need to ask and answer the “fundamental question of business ethics”: What should I do?.We suggest an approach labeled “integrative ethics,” employing ethical frames/injunctive formats, framed contexts for action, and the distribution of desires. (shrink)

ABSTRACT In this commentary, I delve into areas in which I agree as well as disagree with Glen Pettigrove’s interesting ideas. I am very much in agreement with his views about the limited use of the proportionality principle in attempting to explain what virtue adds to value. The main portion of his essay, however, lies in his treatment of three approaches purporting to explain how virtue adds to value: Hurka’s recursive theory; what Pettigrove calls the ‘response-dependent’ view; and his own (...) account, which he calls the ‘modus operandi’ view. Though I agree with his criticisms of the recursive theory, I express concerns about his treatment of the response-dependent view, as well as about Pettigrove’s own modus operandi account. (shrink)

Social justice activism can be an emotional enterprise. While many people become involved due to feelings of anger and frustration about a particular unjust socio-political issue, we contend that these feelings exist in tandem with those of love and care for others (or for a specific community of belonging) and that it is this combination of emotions that helps sustain the desire to work toward positive or transformative social change. We mobilize Hochschild’s (1979, 1990, 2012) concept of emotional labour and (...) extend the literature on the emotional labour of racial justice activists by attending to the emotional and affective politics of grassroots, volunteer, peer-based, and unfunded anti-carceral activist groups in the City of Ottawa, Canada. As most research examines emotional labour in the context of paid social and health care work, our examination of grassroots unpaid activism is a unique contribution. We draw on the qualitative accounts of 25 representatives from 13 Ottawa-based activist groups that were gleaned through focus group interviews held over the course of seven evenings, which provide insight into their emotional motivations for anti-carceral activism, their experiences of emotional burnout, and the strategies they employ to manage the emotional impacts of this work. (shrink)

ABSTRACT My remarks will outline, from a philosopher’s perspective, challenges and opportunities that I see for a science of virtue. I will touch on three topics: (1) ensuring that the studies are philosophically useful; (2) grappling with issues of measurement; and (3) next steps in moving a science of virtue forward. I approach (1) and (2) through reflections on some recent uses of psychology by philosophers and of philosophy by psychologists; and will argue in part (3) that next steps should (...) entail certain kinds of educational efforts to promote interdisciplinary research. An example is that recently undertaken in a program by the Society of Christian Philosophers that offers opportunities for focused psychological training to philosophy graduate students. These and similar efforts could have far-reaching impacts for the emergence of a philosophically informed science of virtue. (shrink)

ABSTRACT Nine articles appear in this special issue of The Journal of Moral Education. Each is the product of a team of multidisciplinary scholars who have researched topics related to the self, virtue, and public life. The essays bring fresh perspectives on civic virtues and the self in studies that are conceptually grounded and empirically informed. They bring to the fore novel ideas about what can count as a civic virtue or enhance civic participation, for example, intellectual humility, forgiveness, and (...) a sense that civic engagement is an authentic exercise of agency. Given the present polarization that plagues our societies today, these articles could not be more timely. All explore implications for education, broadly conceived. (shrink)

Scholarship in the multidisciplinary field of genocide studies often emphasizes body counts and the number of biological deaths as a way of measuring and comparing the severity and scope of individual genocides. The prevalence of this way of framing genocide is problematic insofar it risks marginalizing the voices and experiences of victims who may not succumb to biological death but nevertheless suffer the loss of family members and other loved ones, and suffer the destruction of relationships, as well as the (...) foundational institutions that give rise to and sustain those relationships. The concept of social death, which Claudia Card offers as the central evil of genocide, marks a radical shift in conceptualizing genocide and provides space for recovering the marginalized voices of many who suffer the evils of genocide but do not suffer biological death. Here her concept of social death is explored, defended, and criticized. (shrink)

Chow ably defends classical significance testing by relating this method to venerable principles for inductive reasoning. Chow's success does not preclude the use of other approaches to statistical reasoning, which is fortunate not only for Bayesian rivals, but even for some fellow classicists.