Uncorrected Proof; please cite published version.

In lieu of an abstract, here is a brief excerpt of the content:Naturalistic Empiricism as Process TheologyGary Dorrien (bio)The founders of the Chicago School of Theology sought to develop a fully modernist theology, the first one by their standard. They swept aside the a prioris of Kant and Schleiermacher, declaring that nothing is given and no norm from the past holds legitimate authority. Theologian Shailer Mathews, philosopher of religion George Burman Foster, church historian Shirley Jackson Case, and psychologist of religion (...) Edward Scribner Ames were the founders. They agreed with Ernst Troeltsch that Ritschlian historicism is not true historicism and with William James that lingering over the mystery of subjectivity is a loser for theology and philosophy. Theology had to change to deserve the modernist name. Instead of claiming that religious knowledge is a product of religious experience, theologians should say that religious knowledge is a product of disciplined empirical reflection on experience, especially the experience of external relations. Moreover, the Ritschlian approach of employing a Christian framework to get a Christian answer is illegitimate. The only way to make theology truly modern is to make it as scientific as chemistry, or at least, sociology.The Chicago School had a quintessential figure in each of its first three generations. Mathews was the emblematic founder, Henry Nelson Wieman defined the second generation, and Bernard Meland defined the third generation. Each generation had a process orientation that distinctly ventured theological claims. Mathews led the Divinity School as dean from 1908 to 1933, crafting a socio-historical theology of evolutionary process, functional patterns, value theory, and cultural progress. Wieman developed a theological behaviorism that touted its empirical objectivity and opened the door to the organic metaphysical system of Alfred North Whitehead, though Wieman subsequently tried to close the door. One stream of Wieman’s protégés stuck with his approach and another stream tacked back to Whitehead. Meland synthesized the history of the Chicago School, pulled it in Whitehead’s direction, and later regretted that Whitehead, philosopher Charles Hartshorne, and process theology were too scholastic. Process theology, Meland believed, should be more theopoetic, more culturally attuned, and less scholastic—a prescription with an ample future once feminist theology entered this field. [End Page 5]I. Shailer Mathews and the Early Chicago SchoolThe University of Chicago was the product of John D. Rockefeller’s money, Midwest Baptist anxieties about falling behind other denominations, and William Rainey Harper’s vision of a modern Baptist university. Harper, a Hebrew Bible scholar, and a phenomenally enterprising administrator, founded the university in 1890, stocking it with faculty stars he plucked mostly from New England colleges and universities. Mathews was not a star, or thought to be brilliant. Raised in the staid, thoroughly middle-class, evangelical ethos of Portland, Maine, he was educated at Colby College in Maine, befriending sociologist Albion Small, who became Colby’s president in 1888. Small opened a succession of doors for Mathews—seminary at Newton Theological Institution, a faculty position at Colby in public speaking, graduate study in sociology at the University of Berlin, teaching sociology at Colby, and in 1894, two years after Small moved to Chicago to found the nation’s first sociology department, following Small to Chicago. Harper chaired the Old Testament Department, Mathews’s former teacher at Newton, Ernest DeWitt Burton, chaired the New Testament Department, and Mathews was hired to teach New Testament history, never mind that he had no training in it except whatever Burton had taught him. Burton told Mathews not to worry—his Berlin training in sociology should apply just fine to New Testament history. The University of Chicago had a mission to make religion relevant again, and Mathews could help with that.1Harper enlisted him to serve as an extension of himself in Harper’s numerous endeavors. Mathews was really good at representing Harper, speaking for him on the road, hustling back to Chicago for classes, and enjoying his dual role. To ground himself in his acquired field, Mathews wrote a series of articles on “Christian Sociology” that became his first book, The Social Teaching of Jesus (1897). Christian sociology, he explained, was the use of social science to explicate the objective meaning of Christianity, an overdue enterprise. A scientific reading... (shrink)

Selective scientific realists disagree on which theoretical posits should be regarded as essential to the empirical success of a scientific theory. A satisfactory account of essentialness will show that the (approximate) truth of the selected posits adequately explains the success of the theory. Therefore, (a) the essential elements must be discernible prospectively; (b) there cannot be a priori criteria regarding which type of posit is essential; and (c) the overall success of a theory, or ‘cluster’ of propositions, not only individual (...) derivations, should be explicable. Given these desiderata, I propose a “unification criterion” for identifying essential elements. (shrink)

Proof-theoretic reflection principles are schemas which attempt to express the soundness of arithmetical theories within their own language, e.g., ${\mathtt{{Prov}_{\mathsf {PA}} \rightarrow \varphi }}$ can be understood to assert that any statement provable in Peano arithmetic is true. It has been repeatedly suggested that justification for such principles follows directly from acceptance of an arithmetical theory $\mathsf {T}$ or indirectly in virtue of their derivability in certain truth-theoretic extensions thereof. This paper challenges this consensus by exploring relationships between reflection principles (...) and principles of mathematical and transfinite induction as well as the status of the latter with respect to various foundational characterizations of number theory. (shrink)

‘Molinism’, in contemporary usage, is the name for a theory about the workings of divine providence. Its defenders include some of the most prominent contemporary Protestant and Catholic philosophical theologians.¹ Molinism is often said to be the only way to steer a middle..

This paper argues that the principles of spiritual traditions provide normative ‘standards of goodness’ within which practitioners evaluate meaningful work. Our comparative study of practitioners in the Buddhist and Quaker traditions provide a fine-grained analysis to illuminate, that meaningfulness is deeply connected to particular tradition-specific philosophical and theological ideas. In the Buddhist tradition, meaningfulness is temporal and rooted in Buddhist principles of non-attachment, impermanence and depending-arising, whereas in the Quaker tradition, the Quaker testimonies and theological ideas frame meaningfulness as eternal. (...) Surprisingly, we find that when faced with unethical choices and clashes between organizational normativity and spiritual normativity, Buddhist practitioners acknowledge the temporal character of meaningfulness and compromise their moral values, whereas in contrast, Quaker practitioners morally disengage from meaningless work. Our study highlights how normative commitments in different spiritual traditions can influence different levels of adaptability in finding work meaningful and stresses the central importance of normative commitments in meaningful work. Our study concludes with practical implications and future pathways for inter-disciplinary research. (shrink)

This chapter contains sections titled: * I Introduction * II A-Theories and B-Theories * III Competing Versions of the A-Theory * IV Presentism a Trivial Truth? * V Open Theism and the A-Theory of Time * VI The “Truthmaker” Argument * VII Conclusion * Notes.

The goal of this paper is to explore the significance of Montague’s paradox—that is, any arithmetical theory $T\supseteq Q$ over a language containing a predicate $P$ satisfying $P\rightarrow \varphi $ and $T\vdash \varphi \,\therefore\,T\vdash P$ is inconsistent—as a limitative result pertaining to the notions of formal, informal, and constructive provability, in their respective historical contexts. To this end, the paradox is reconstructed in a quantified extension $\mathcal {QLP}$ of Artemov’s logic of proofs. $\mathcal {QLP}$ contains both explicit modalities $t:\varphi $ (...) and also proof quantifiers $x:\varphi $. In this system, the basis for the rule NEC is decomposed into a number of distinct principles governing how various modes of reasoning about proofs and provability can be internalized within the system itself. A conceptually motivated resolution to the paradox is proposed in the form of an argument for rejecting the unrestricted rule NEC on the basis of its subsumption of an intuitively invalid principle pertaining to the interaction of proof quantifiers and the proof-theorem relation expressed by explicit modalities. (shrink)

How do we know what other speakers say? Perhaps the most natural view is that we hear a speaker's utterance and infer what was said, drawing on our competence in the syntax and semantics of the language. An alternative view that has emerged in the literature is that native speakers have a non-inferential capacity to perceive the content of speech. Call this the perceptual view. The disagreement here is best understood as an epistemological one about whether our knowledge of what (...) speakers say is epistemically mediated by our linguistic competence. The present paper takes up the question of how we should go about settling this issue. Arguments for the perceptual view generally appeal to the phenomenology of speech comprehension. The present paper develops a line of argument for the perceptual view that draws on evidence from empirical psychology. The evidence suggests that a speaker's core syntactic and semantic competence is typically deployed sub-personally. The point is not just that the competence is tacit or unconscious, but that the person is not the locus of the competence. I argue that standing competence can enter into the grounds for knowledge only if it is subject to a certain sort of epistemic assessment, an assessment that is appropriate only if the person is the locus of that competence. If the person is not the locus of a speaker's core linguistic competence, as the psychological evidence suggests, then that competence does not enter into the grounds for our knowledge of what speakers say. If this line of argument is right, it has implications for the epistemology of perception and for our understanding of how empirical psychology bears on epistemology generally. (shrink)

This article outlines a training activity that can enable both business and governmental professionals to translate the principles in a code of ethics to a specific list of company-related behaviors ranging from highly ethical to highly unethical. It also explores how this list can become a concrete model to follow in making ethical decisions. The article begins with a discussion as to what will improve ethical decision making in business and government. This leads us to explore the factors that can (...) most easily lead to improvement, namely a comprehensive code of conduct and employee training. From there we look at the Critical Incident Technique as a training strategy that has the potential for identifying those behaviors that distinguish really outstanding behaviors from those that go by the book, and can be used to encourage more independent thinking and to set expectations for future decisions. If employees are given the skills and examples that will enable them to make better decisions, they can apply them to any situation. (shrink)

The essays in this special issue shed new light on the transnational movement and exchange of researchers, data, theories, and scientific objects in the anthropological and genetic study of human populations in the twentieth century. Historians have long stressed how the study of race and human populations in this period served to create a national identity for emerging nation states. More recently, historical narratives of anthropology and human genetics have emphasized the global scale of research networks in these sciences. This (...) issue explores the specific routes, crossings, and interactions between national and international contexts prompted by the study of races and populations. The essays reveal not only how... (shrink)

Part intellectual history, part critical theory, The Last Man Takes LSD challenges the way we think about both Michel Foucault and modern progressive politics. One fateful day in May 1975, Foucault dropped acid in the southern California desert. In letters reproduced here, he described it as among the most important events of his life, one which would lead him to completely rework his History of Sexuality. That trip helped redirect Foucault's thought and contributed to a tectonic shift in the intellectual (...) life of the era. He came to reinterpret the social movements of May '68 and reposition himself politically in France, embracing anti-totalitarian currents and becoming a critic of the welfare state. Mitchell Dean and Daniel Zamora examine the full historical context of the turn in Foucault's thought, which included studies of the Iranian revolution and French socialist politics, through which he would come to appreciate the possibilities of autonomy offered by a new force on the French political scene that was neither of the left nor the right: neoliberalism. (shrink)

Computationalism holds that our grasp of notions like ‘computable function’ can be used to account for our putative ability to refer to the standard model of arithmetic. Tennenbaum's Theorem has been repeatedly invoked in service of this claim. I will argue that not only do the relevant class of arguments fail, but that the result itself is most naturally understood as having the opposite of a reference-fixing effect — i.e., rather than securing the determinacy of number-theoretic reference, Tennenbaum's Theorem points (...) towards a sense in which portions of our computational vocabulary should be regarded as model-relative. (shrink)

One formulation of the Categorical Imperative tells us to treat humanity as an end in itself. It has become common to think that ‘humanity’ (die Menschheit) here refers to some minimal power of rationality that is necessarily possessed by any rational agent, but I argue that this common reading is misguided. Instead, ‘humanity’ refers to a good will, the will of a being who is committed to moral principles. This good will reading of ‘humanity’ is not only suggested by passages (...) in which Kant specifically discusses humanity, but also is more consistent with the main ideas of Kant's ethics. (shrink)

Social media is changing social accountability practices. The release of the Panama Papers on April 3, 2016 by the International Consortium of Investigative Journalists (ICIJ) unleashed a tsunami of over 5 million tweets decrying corrupt politicians and tax-avoiding business elites, calling for policy change from governments, and demanding accountability from corporate and private tax avoiders. The current study uses 297,000+ original English-language geo-codable tweets with the hashtags #PanamaGate, #PanamaPapers, or #PanamaLeaks to examine the trajectory of Twitter-based social accountability conversations and (...) the potential for the emergence of a longer-term social accountability user network. We propose that it is the combination of financial inscriptions and evaluative ethical utterances that incite and sustain social accountability conversations and social accountability networks. Financial inscriptions simultaneously remind audiences of both the information event that fomented the initial public reaction and the monetary magnitude of the event. Value-based ethical messaging, in turn, enunciates an ethical stance that simultaneously evaluates existing practices and emphasizes the need for accountability. It is the combining of these two types of messaging that helps to construct and sustain a normative narrative about social accountability. The results illustrate how the repetition and re-working of these two forms of messaging facilitated the construction of a normative narrative that coalesced into a social accountability network which persisted beyond the initial Panama Paper information event and which was re-activated in 2017 when the ICIJ published the Paradise Papers. (shrink)

It is well established that retrieval of names is harder than the retrieval of other identity specific information. This paper offers a review of the more influential accounts put forward as explanations of why names are so difficult to retrieve. A series of five experiments tests a number of these accounts.Experiments One to Three examine the claims that names are hard to recall because they are typically meaningless, or unique. Participants are shown photographs of unfamiliar people or familiar people and (...) given three pieces of information about each: a name, a unique piece of information, and a shared piece of information. Learning follows an incidental procedure, and participants are given a surprise recall test. In each experiment shared information is recalled most often, followed by unique information, followed by name. Experiment Four tests both the `uniqueness' account and an account based on the specificity of the naming response. Participants are presented with famous faces and asked to categorise them by semantic group. Results indicate that less time is needed to perform this task when the group is a subset of a larger semantic category. A final experiment examines the claim that names might take longer to access because they are less often retrieved than other classes of information. Latencies show that participants remain more efficient when categorising faces by their occupation than by their name even when they have received extra practice of naming the faces.We conclude that the explanation best able to account for the data is that names are stored separately from other semantic information and can only be accessed after other identity specific information has been retrieved. However, we also argue that the demands we make of these explanations make it likely that no single theory will be able to account for all existing data. (shrink)

It was proposed that ethical evaluation of insurance claim padding behavior would be affected by characteristics of the policyholder, insurance agent, and company. These three factors were manipulated in written scenarios and the premise was tested in a factorial experimental design. No significant support was found for an effect of any of the three factors on ethical perceptions of claim padding. However, females found claims padding to be significantly less ethical than males. Given a claim scenario where the actual loss (...) was $500 and the claimed amount was $3000, subjects awarded an average of $986.91 on the claim. Many respondents were willing to compensate victims for intangible losses as well as tangible losses. (shrink)

This paper contends that eating shapes the self; that is, our practices and understandings of eating can cultivate, reinforce, or diminish important aspects of the self, including agency, values, capacities, affects, and self-understandings. I argue that these self-shaping effects should be included in our ethical analyses and evaluations of eating. I make a case for this claim through an analysis and critique of the hypothesis that young women’s vegetarianism is a risk, sign, or “cover” for eating disorders or disordered eating. (...) After outlining the relevant empirical literature, I suggest that the evidence for this hypothesis is inconclusive. Given this uncertainty, we should consider the risks of making a mistake when accepting or rejecting this understanding of young women’s eating. I argue that these risks importantly include negative effects on the self, such as damage to moral and epistemic agency. Along with other potential consequences of mistakenly accepting the hypothesis, these effects give us reason to reject it pending more conclusive research. Overall, this paper offers a philosophical intervention into the debate over the relationship between vegetarianism and eating disorders while illustrating the ethical importance and relevance of eating as a self-shaping activity. (shrink)

The Paradox of the Knower was originally presented by Kaplan and Montague [26] as a puzzle about the everyday notion of knowledge in the face of self-reference. The paradox shows that any theory extending Robinson arithmetic with a predicate K satisfying the factivity axiom K → A as well as a few other epistemically plausible principles is inconsistent. After surveying the background of the paradox, we will focus on a recent debate about the role of epistemic closure principles in the (...) Knower. We will suggest this debate sheds new light on the concept of knowledge which is at issue in the paradox – i.e. is it a “thin” notion divorced from concepts such as evidence or justification, or is it a “thick” notion more closely resembling mathematical provability? We will argue that a number of features of the paradox suggest that the latter option is more plausible. Along the way, we will provide a reconstruction of the paradox using a quantified extension of Artemovʼs [2] Logic of Proofs, as well as a series of results linking the original formulation of the paradox to reflection principles for formal arithmetic. On this basis, we will argue that while the Knower can be understood to motivate a distinction between levels of knowledge, it does not provide a rationale for recognizing a uniform hierarchy of knowledge predicates in the manner suggested by Anderson. (shrink)

In this innovative cultural history, Carolyn J. Dean sheds light on the origins of poststructuralist thought, paying particular attention to the reinterpretation of the self by Jacques Lacan, Georges Bataille, and other French thinkers.

This dissertation addresses a variety of foundational issues pertaining to the notion of algorithm employed in mathematics and computer science. In these settings, an algorithm is taken to be an effective mathematical procedure for solving a previously stated mathematical problem. Procedures of this sort comprise the notional subject matter of the subfield of computer science known as algorithmic analysis. In this context, algorithms are referred to via proper names of which computational properties are directly predicated )). Moreover, many formal results (...) are traditionally stated by explicitly quantifying over algorithms. These observations motivate the view that algorithms are themselves abstract mathematical objects -- a view I refer to as algorithmic realism. The status of this view is clearly related to that of Church's Thesis -- i.e. the claim that a function is computable by an algorithm just in case it is partial recursive. But whereas Church's Thesis is widely accepted on the basis of several well-known mathematical analyses of algorithmic computability, there is presently no consensus on how we can uniformly identify individual algorithms with mathematical objects. In the first chapter of this work, I attempt to illustrate the theoretical significance of algorithmic realism. I suggest that this view is not only of foundational significance to computer science, but also worth highlighting due to the role algorithms play in the fixation of mathematical knowledge and their relationship to intensional entities such as propositions and properties. Chapter Two presents a formal framework for reducing computational discourse to mathematical discourse modeled on contemporary discussion of mathematical nominalism. Chapter Three is centered on a case study intended to illustrate the technical exigencies involved with defending algorithmic realism. Chapter Four explores various ways in which algorithms might be identified with models of computation. And finally, Chapter Five argues that no such identification can uniformly satisfy all statements of algorithmic identity and non-identity affirmed by computational practice. I suggest that the technical crux of algorithmic realism lies in the necessity of reducing recursive specifications of algorithms to iterative models of computation in a manner which preserves algorithmic identity. (shrink)

This piece looks at the implications of Zizek's work on cyberspace for understanding the ideology of communicative capitalism. Emphasizing the role of the decline of symbolic efficiency in theorizing virtuality, the author extends the analysis into the field of practices known as Web 2.0. She argues that Zizek's work on drive opens up the internet as Real and employs it in a critique of Kittler and Hansen.

Newborn infants are among those most severely affected by humanitarian crises. Aid organisations increasingly recognise the necessity to provide for the medical needs of newborns, however, this may generate distinctive ethical questions for those providing humanitarian medical care. Medical ethical approaches to neonatal care familiar in other settings may not be appropriate given the diversity and volatility of humanitarian disasters, and the extreme resource limitations commonly faced by humanitarian aid missions.In this paper, we first systematically review existing guidelines relating to (...) the treatment and resuscitation of newborns in humanitarian crises, finding little substantive ethical guidance for those providing humanitarian healthcare. We next draw on paradigm cases and published literature to identify and describe some of the major ethical questions common to these settings. We divide these questions into quality of life considerations, allocation of limited resources, and conflicting cultural norms and values. We finally suggest some preliminary recommendations to guide ethical decision‐making around resuscitation of newborns and withdrawal of treatment in humanitarian settings. (shrink)

Though the name of Robert Mallet was once inevitably associated with the scientific study of earthquakes, it is less well known today. As part of an overdue reappraisal, this essay examines Mallet's major seismological projects and publications, emphasizing his theoretical contributions. Mallet's own claim to be a founder of modern seismology is upheld. Beyond that, however, he is also seen to be an important precursor of plate tectonics.

This collection of essays provides a reassessment of the question of sexual difference, taking into account important shifts in feminist thought, post-humanist theories, and queer studies. The contributors offer new and refreshing insights into the complex question of sexual difference from a post-feminist perspective, and how it is reformulated in various related areas of study, such as ontology, epistemology, metaphysics, biology, technology, and mass-media.

This paper engages the question ‘Does the consistency of a set of axioms entail the existence of a model in which they are satisfied?’ within the frame of the Frege-Hilbert controversy. The question is related historically to the formulation, proof and reception of Gödel’s Completeness Theorem. Tools from mathematical logic are then used to argue that there are precise senses in which Frege was correct to maintain that demonstrating consistency is as difficult as it can be, but also in which (...) Hilbert was correct to maintain that demonstrating existence given consistency is as easy as it can be. (shrink)