This paper provides a critical overview of recent work on epistemic blame. The paper identifies key features of the concept of epistemic blame and discusses two ways of motivating the importance of this concept. Four different approaches to the nature of epistemic blame are examined. Central issues surrounding the ethics and value of epistemic blame are identified and briefly explored. In addition to providing an overview of the state of the art of this growing but controversial field, the paper highlights (...) areas where future work is needed. (shrink)

I respond to Tim Smartt’s (2023) skepticism about epistemic blame. Smartt’s skepticism is based on the claims that (i) mere negative epistemic evaluation can better explain everything proponents of epistemic blame say we need epistemic blame to explain; and (ii) no existing account of epistemic blame provides a plausible account of the putative force that any response deserving the label “blame” ought to have. He focuses primarily on the prominent “relationship-based” account of epistemic blame to defend these claims, arguing that (...) the account is explanatorily idle, and cannot distinguish between epistemically excused and epistemically blameworthy agents. I argue that Smartt mischaracterizes the account’s role for judgments of epistemic relationship impairment, leading to mistaken claims about the account’s predictions. I also argue that the very feature of the account that Smartt mischaracterizes is key to understanding what epistemic blame does for our epistemic responsibility practices that mere negative epistemic evaluation cannot. (shrink)

One challenge in developing an account of the nature of epistemic blame is to explain what differentiates epistemic blame from mere negative epistemic evaluation. The challenge is to explain the difference, without invoking practices or behaviors that seem out of place in the epistemic domain. In this paper, I examine whether the most sophisticated recent account of the nature of epistemic blame—due to Jessica Brown—is up for the challenge. I argue that the account ultimately falls short, but does so in (...) an instructive way. Drawing on the lessons learned, I put forward an alternative approach to the nature of epistemic blame. My account understands epistemic blame in terms of modifications to the intentions and expectations that comprise our “epistemic relationships” with one another. This approach has a number of attractions shared by Brown’s account, but it can also explain the significance of epistemic blame. (shrink)

Why comply with epistemic norms? In this paper, I argue that complying with epistemic norms, engaging in epistemically responsible conduct, and being epistemically trustworthy are constitutive elements of maintaining good epistemic relations with oneself and others. Good epistemic relations are in turn both instrumentally and finally valuable: they enable the kind of coordination and knowledge acquisition underpinning much of what we tend to associate with a flourishing human life; and just as good interpersonal relations with others can be good for (...) their own sake, standing in good epistemic relations is good for its own sake. On my account, we have reason to comply with epistemic norms because it is a way of respecting the final value of something that also tends to be an instrumentally valuable thing: good epistemic relations. Situating the account within the recent social turn in debates about epistemic instrumentalism, I argue that the dual‐value aspect of good epistemic relations can explain important anti‐instrumentalist intuitions, in a well‐motivated way, within a broadly instrumentalist framework. (shrink)

This book is about our practice of criticizing one another for epistemic failings. We clearly evaluate and critique one another for forming unjustified beliefs, harboring biases, and pursuing faulty methods of inquiry. But what is the nature of this criticism? Does it ever rise to the level of blame? The question is puzzling because there are competing sources of pressure in our intuitions about “epistemic blame,” ones not easy to reconcile. The more blame-like a response is, the less at home (...) in the epistemic domain it seems—but the more at home in the epistemic domain a response is, the less blame-like it seems. These competing sources of pressure constitute a puzzle about epistemic blame. The most promising solution to this puzzle focuses on the interpersonal side of epistemic normativity. Members of an epistemic community stand in an “epistemic relationship,” and epistemic blame is a way of modifying this relationship. Understanding epistemic blame as a distinctive kind of relationship modification locates a response that is both robustly blame-like, and entirely at home in the epistemic domain. Epistemic relationships can also illuminate a unique set of issues in the “ethics of epistemic blame,” ones that mirror corresponding issues in the ethics of moral blame. The book examines the scope of appropriate epistemic blame, standing to epistemically blame, and the value of epistemic blame in our social and political lives. Throughout the investigation, a better understanding of the parallels and points of interaction between the epistemic and other normative domains emerges. -/- **Front matter, ToC, and Introduction uploaded here**. (shrink)

One typical aim of responsibilist virtue epistemology is to employ the notion of intellectual virtue in pursuit of an ameliorative epistemology. This paper focuses on “political inquiry” as a case study for examining the ameliorative value of intellectual virtue. The main claim is that the case of political inquiry threatens to expose responsibilist virtue epistemology in a general way as focusing too narrowly on the role of individual intellectual character traits in attempting to improve our epistemic practices.

Epistemological Disjunctivism is a view about paradigm cases of perceptual knowledge. Duncan Pritchard claims that it is particularly well suited to accounting for internalist and externalist intuitions. A number of authors have disputed this claim, arguing that there are problems for Pritchard’s way with internalist intuitions. I share the worry. However, I don’t think it has been expressed as effectively as it can be. My aim in this paper is to present a new way of formulating the worry, in terms (...) of an “explanatory challenge”. The explanatory challenge is a simple, yet powerful and illuminating challenge for Epistemological Disjunctivism. It is illuminating in the sense that it shows us why Epistemological Disjunctivism must take on certain internalistically problematic commitments. A secondary aim of this paper is to examine whether the recently much-discussed distinction between justifications and excuses in epistemology can support an adequate response. I will argue that it cannot. (shrink)

We offer an overview of what we take to be the main themes in Annalisa Coliva’s book, Moore and Wittgenstein: Scepticism, Certainty and Common Sense. In particular, we focus on the ‘framework reading’ that she offers of Wittgenstein’s On Certainty and its anti-sceptical implications. While broadly agreeing with the proposal that Coliva puts forward on this score, we do suggest one important supplementation to the view—viz., that this way of dealing with radical scepticism needs to be augmented with an account (...) of the meta-sceptical problem which this proposal generates, which we call epistemic vertigo. (shrink)

This book provides a framework for thinking about foundational philosophical questions surrounding machine learning as an approach to artificial intelligence. Specifically, it links recent breakthroughs in deep learning to classical empiricist philosophy of mind. In recent assessments of deep learning's current capabilities and future potential, prominent scientists have cited historical figures from the perennial philosophical debate between nativism and empiricism, which primarily concerns the origins of abstract knowledge. These empiricists were generally faculty psychologists; that is, they argued that the active (...) engagement of general psychological faculties-such as perception, memory, imagination, attention, and empathy-enables rational agents to extract abstract knowledge from sensory experience. This book explains a number of recent attempts to model roles attributed to these faculties in deep neural network based artificial agents by appeal to the faculty psychology of philosophers such as Aristotle, Ibn Sina (Avicenna), John Locke David Hume, William James, and Sophie de Grouchy. It illustrates the utility of this interdisciplinary connection by showing how it can provide benefits to both philosophy and computer science: computer scientists can continue to mine the history of philosophy for ideas and aspirational targets to hit on the way to more robustly rational artificial agents, and philosophers can see how some of the historical empiricists' most ambitious speculations can be realized in specific computational systems. (shrink)

In this short paper, I critically examine Veli Mitova’s proposal that social-identity groups can have collective epistemic reasons. My primary focus is the role of privileged access in her account of how collective reasons become epistemic reasons for social-identity groups. I argue that there is a potentially worrying structural asymmetry in her account of two different types of cases. More specifically, the mechanisms at play in cases of “doxastic reasons” seem fundamentally different from those at play in cases of “epistemic-conduct (...) reasons”. The upshot is a need for further explanation of what unifies these dimensions of the account. (shrink)

There is a widely accepted distinction between being directly responsible for a wrongdoing versus being somehow indirectly or vicariously responsible for the wrongdoing of another person or collective. Often this is couched in analyses of complicity, and complicity’s role in the relationship between individual and collective wrongdoing. Complicity is important because, inter alia, it allows us to make sense of individuals who may be blameless or blameworthy to a relatively low degree for their immediate conduct, but are nevertheless blameworthy to (...) a higher degree for their implication in some larger (or another person’s) wrongdoing. In this paper, I argue that there is a distinctively epistemic kind of complicity. First, I motivate the distinction between direct and vicarious responsibility with three interlocking arguments, respectively appealing to: i) the structure of rational agency; ii) linguistic considerations; iii) the role of “principal vs. accomplice” in legal doctrine. I show how these arguments naturally extend to the epistemic domain, motivating an epistemic form of vicarious responsibility. I then examine complicity as a mechanism of vicarious epistemic responsibility. To fill this out, I engage with an epistemic analogue of the debate about the role of intention versus causal contribution in complicity. I propose a Casual Account of Epistemic Complicity, arguing that it accommodates a wide range of cases, and enables fine-grained explanations of degrees of culpability for epistemic complicity. With an adequate account of epistemic complicity on hand, we can explain what is objectionable about an important class of epistemic agent who, on an individual level, may be epistemically blameless or blameworthy to a relatively low degree, but whose relation to other individuals or collectives nevertheless makes them epistemically blameworthy to a higher degree. I explore some broader implications of this result. (shrink)

Deep learning is currently the most prominent and widely successful method in artificial intelligence. Despite having played an active role in earlier artificial intelligence and neural network research, philosophers have been largely silent on this technology so far. This is remarkable, given that deep learning neural networks have blown past predicted upper limits on artificial intelligence performance—recognizing complex objects in natural photographs and defeating world champions in strategy games as complex as Go and chess—yet there remains no universally accepted explanation (...) as to why they work so well. This article provides an introduction to these networks as well as an opinionated guidebook on the philosophical significance of their structure and achievements. It argues that deep learning neural networks differ importantly in their structure and mathematical properties from the shallower neural networks that were the subject of so much philosophical reflection in the 1980s and 1990s. The article then explores several different explanations for their success and ends by proposing three areas of inquiry that would benefit from future engagement by philosophers of mind and science. (shrink)

In artificial intelligence, recent research has demonstrated the remarkable potential of Deep Convolutional Neural Networks (DCNNs), which seem to exceed state-of-the-art performance in new domains weekly, especially on the sorts of very difficult perceptual discrimination tasks that skeptics thought would remain beyond the reach of artificial intelligence. However, it has proven difficult to explain why DCNNs perform so well. In philosophy of mind, empiricists have long suggested that complex cognition is based on information derived from sensory experience, often appealing to (...) a faculty of abstraction. Rationalists have frequently complained, however, that empiricists never adequately explained how this faculty of abstraction actually works. In this paper, I tie these two questions together, to the mutual benefit of both disciplines. I argue that the architectural features that distinguish DCNNs from earlier neural networks allow them to implement a form of hierarchical processing that I call “transformational abstraction”. Transformational abstraction iteratively converts sensory-based representations of category exemplars into new formats that are increasingly tolerant to “nuisance variation” in input. Reflecting upon the way that DCNNs leverage a combination of linear and non-linear processing to efficiently accomplish this feat allows us to understand how the brain is capable of bi-directional travel between exemplars and abstractions, addressing longstanding problems in empiricist philosophy of mind. I end by considering the prospects for future research on DCNNs, arguing that rather than simply implementing 80s connectionism with more brute-force computation, transformational abstraction counts as a qualitatively distinct form of processing ripe with philosophical and psychological significance, because it is significantly better suited to depict the generic mechanism responsible for this important kind of psychological processing in the brain. (shrink)

I address an intuition commonly endorsed by metaphysicians, that there must be a fundamental layer of reality, i.e., that chains of ontological dependence must terminate: there cannot be turtles all the way down. I discuss applications of this intuition with reference to Bradley’s regress, composition, realism about the mental and the cosmological argument. I discuss some arguments for the intui- tion, but argue that they are unconvincing. I conclude by making some suggestions for how the intuition should be argued for, (...) and discussing the ramifications of giving the justification I think best. (shrink)

What are the ontological commitments of a sentence? In this paper I offer an answer from the perspective of the truthmaker theorist that contrasts with the familiar Quinean criterion. I detail some of the benefits of thinking of things this way: they include making the composition debate tractable without appealing to a neo-Carnapian metaontology, making sense of neo-Fregeanism, and dispensing with some otherwise recalcitrant necessary connections.

Here I describe an exercise that engages students and helps to introduce difficult concepts. The exercise can be used in a variety of courses, it can be tailored to help introduce future course concepts or readings, and it can be used in any level course; it engages both students with strong backgrounds in philosophy and students new to the discipline. The exercise can be used in courses covering ethics, social justice, philosophy of law, criminology, or epistemology. This paper explains the (...) exercise and highlights some ways the exercise can be modified. (shrink)

The connection between whole and part is intimate: not only can we share the same space, but I’m incapable of leaving my parts behind; settle the nonmereological facts and you thereby settle what is a part of what; wholes don’t seem to be an additional ontological commitment over their parts. Composition as identity promises to explain this intimacy. But it threatens to make the connection too intimate, for surely the parts could have made a different whole and the whole have (...) had different parts. In this paper I attempt to offer an account of parthood that is intimate enough but not too intimate: the parts generate the whole, but they are not themselves the whole. (shrink)

In recent decades, scholarship in the history of science has explored the emergence and development of sciences in which fields serve as privileged sites of knowledge production. Much of this work has focused on the field sciences’ formative period from the late nineteenth century to the mid-twentieth century, and it is the definitions of the field, fieldwork, and field science emerging from the study of this period that have come to dominate the historical literature. Those definitions cannot, however, account for (...) transformations that have taken place across many field sciences since the mid-twentieth century. Examining a diverse set of disciplines and contexts, the contributions to this Focus section reveal the specific conceptual and material contours of fields, fieldwork, and field sciences during this more recent period and suggest a number of unanswered questions and topics for future research. -/- . (shrink)

How should we determine the distribution of psychological traits—such as Theory of Mind, episodic memory, and metacognition—throughout the Animal kingdom? Researchers have long worried about the distorting effects of anthropomorphic bias on this comparative project. A purported corrective against this bias was offered as a cornerstone of comparative psychology by C. Lloyd Morgan in his famous “Canon”. Also dangerous, however, is a distinct bias that loads the deck against animal mentality: our tendency to tie the competence criteria for cognitive capacities (...) to an exaggerated sense of typical human performance. I dub this error “anthropofabulation”, since it combines anthropocentrism with confabulation about our own prowess. Anthropofabulation has long distorted the debate about animal minds, but it is a bias that has been little discussed and against which the Canon provides no protection. Luckily, there is a venerable corrective against anthropofabulation: a principle offered long ago by David Hume, which I call “Hume’s Dictum”. In this paper, I argue that Hume’s Dictum deserves a privileged place next to Morgan’s Canon in the methodology of comparative psychology, illustrating my point through a discussion of the debate over Theory of Mind in nonhuman animals. (shrink)

The last 5 years have seen a series of remarkable achievements in deep-neural-network-based artificial intelligence research, and some modellers have argued that their performance compares favourably to human cognition. Critics, however, have argued that processing in deep neural networks is unlike human cognition for four reasons: they are (i) data-hungry, (ii) brittle, and (iii) inscrutable black boxes that merely (iv) reward-hack rather than learn real solutions to problems. This article rebuts these criticisms by exposing comparative bias within them, in the (...) process extracting some more general lessons that may also be useful for future debates. (shrink)

Our prominent definitions of cognition are too vague and lack empirical grounding. They have not kept up with recent developments, and cannot bear the weight placed on them across many different debates. I here articulate and defend a more adequate theory. On this theory, behaviors under the control of cognition tend to display a cluster of characteristic properties, a cluster which tends to be absent from behaviors produced by non-cognitive processes. This cluster is reverse-engineered from the empirical tests that comparative (...) psychologists use to determine whether a behavior was generated by a cognitive or a non-cognitive process. Cognition should be understood as the natural kind of psychological process that non-accidentally exhibits the properties assessed by these tests (as well as others we have not yet discovered). Finally, I review two plausible neural accounts of cognition's underlying mechanisms?one based in localization of function to particular brain regions and another based in the more recent distributed networks approach to neuroscience?which would explain why these properties non-accidentally cluster. While this notion of cognition may be useful for a number of debates, I here focus on its application to a recent crisis over the distinction between cognition and association in comparative psychology. (shrink)

A surge of empirical research demonstrating flexible cognition in animals and young infants has raised interest in the possibility of rational decision‐making in the absence of language. A venerable position, which I here call “Classical Inferentialism”, holds that nonlinguistic agents are incapable of rational inferences. Against this position, I defend a model of nonlinguistic inferences that shows how they could be practically rational. This model vindicates the Lockean idea that we can intuitively grasp rational connections between thoughts by developing the (...) Davidsonian idea that practical inferences are at bottom categorization judgments. From this perspective, we can see how similarity‐based categorization processes widely studied in human and animal psychology might count as practically rational. The solution involves a novel hybrid of internalism and externalism: intuitive inferences are psychologically rational (in the explanatory sense) given the intensional sensitivity of the similarity assessment to the internal structure of the agent's reasons for acting, but epistemically rational (in the justificatory sense) given an ecological fit between the features matched by that assessment and the structure of the agent's environment. The essay concludes by exploring empirical results that show how nonlinguistic agents can be sensitive to these similarity assessments in a way that grants them control over their opaque judgments. (shrink)

This paper attempts to locate, within an actualist ontology, truthmakers for modal truths: truths of the form or . In Sect. 1 I motivate the demand for substantial truthmakers for modal truths. In Sect. 21 criticise Armstrong's account of truthmakers for modal truths. In Sect. 31 examine essentialism and defend an account of what makes essentialist attributions true, but I argue that this does not solve the problem of modal truth in general. In Sect. 41 discuss, and dismiss, a theistic (...) account of the source of modal truth proposed by Alexander Pruss. In Sect. 5 I offer a means of (dis)solving the problem. (shrink)

Works of music do not appear to be concrete objects; but they do appear to be created by composers, and abstract objects do not seem to be the kind of things that can be created. In this paper I aim to develop an ontological position that lets us salvage the creativity intuition without either adopting an ontology of created abstracta or identifying musical works with concreta. I will argue that there are no musical works in our ontology, but nevertheless the (...) English sentences we want to hold true are literally true. I rely on a meta-ontological view whereby ‘a exists’ can be true without committing us to an entity that is a. This meta-ontological view is illustrated by its application to the familiar example of the statue and the clay. I argue that my account of musical ontology fares better on the balance of costs and benefits than its rivals. (shrink)

Quine said that the ontological question can be asked in three words, ‘What is there?’, and answered in one, ‘everything’. He was wrong. We need an extra word to ask the ontological question: it is ‘What is there, really?’; and it cannot be answered truthfully with ‘everything’ because there are some things that exist but which don’t really exist (and maybe even some things that really exist but which don’t exist).

In this paper I examine the objection to truthmaker theory, forcibly made by David Lewis and endorsed by many, that it violates the Humean denial of necessary connections between distinct existences. In Sect. 1 I present the argument that acceptance of truthmakers commits us to necessary connections. In Sect. 2 I examine Lewis’ ‘Things-qua-truthmakers’ theory which attempts to give truthmakers without such a commitment, and find it wanting. In Sects. 3–5 I discuss various formulations of the denial of necessary connections (...) and argue that each of them is either false or compatible with truthmaker theory. In Sect. 6 I show how the truthmaker theorist can resist the charge that they are committed to necessary exclusions between possible existents. I conclude that there is no good objection to truthmaker theory on the grounds that it violates the Humean dictum. (shrink)

Responsible leadership is rare. It is not that most leaders are irresponsible, but responsibility in leadership is frequently defined so that an important connotation of responsible leadership is ignored. This article equates responsible leadership with virtuousness. Using this connotation implies that responsible leadership is based on three assumptions—eudaemonism, inherent value, and amplification. Secondarily, this connotation produces two important outcomes—a fixed point for coping with change, and benefits for constituencies who may never be affected otherwise. The meaning and advantages of responsible (...) leadership as virtuous leadership are discussed. (shrink)

The functionalist approach to kinds has suffered recently due to its association with law-based approaches to induction and explanation. Philosophers of science increasingly view nomological approaches as inappropriate for the special sciences like psychology and biology, which has led to a surge of interest in approaches to natural kinds that are more obviously compatible with mechanistic and model-based methods, especially homeostatic property cluster theory. But can the functionalist approach to kinds be weaned off its dependency on laws? Dan Weiskopf has (...) recently offered a reboot of the functionalist program by replacing its nomological commitments with a model-based approach more closely derived from practice in psychology. Roughly, Weiskopf holds that the natural kinds of psychology will be the functional properties that feature in many empirically successful cognitive models, and that those properties need not be localized to parts of an underlying mechanism. I here skeptically examine the three modeling practices that Weiskopf thinks introduce such non-localizable properties: fictionalization, reification, and functional abstraction. In each case, I argue that recognizing functional properties introduced by these practices as autonomous kinds comes at clear cost to those explanations’ counterfactual explanatory power. At each step, a tempting functionalist response is parochialism: to hold that the false or omitted counterfactuals fall outside the modeler’s explanatory aims, and so should not be counted against functional kinds. I conclude by noting the dangers this attitude poses to scientific disagreement, inviting functionalists to better articulate how the individuation conditions for functional kinds might outstrip the perspective of a single modeler. (shrink)

The application of digital humanities techniques to philosophy is changing the way scholars approach the discipline. This paper seeks to open a discussion about the difficulties, methods, opportunities, and dangers of creating and utilizing a formal representation of the discipline of philosophy. We review our current project, the Indiana Philosophy Ontology (InPhO) project, which uses a combination of automated methods and expert feedback to create a dynamic computational ontology for the discipline of philosophy. We argue that our distributed, expert-based approach (...) to modeling the discipline carries substantial practical and philosophical benefits over alternatives. We also discuss challenges facing our project (and any other similar project) as well as the future directions for digital philosophy afforded by formal modeling. (shrink)

I reply to Miller, Sider and Skow’s comments on my book The Moving Spotlight. I aim to make clearer the epistemic argument against non-presentist A-theories of time, and why I avoid it. I provide further elaboration of the moving spotlight view, and why I think there is real change in important features of things on this metaphysic. I explain further what I think is required for there to be genuine temporal passage, and why there is such a thing according to (...) the moving spotlight view. I defend my argument that endurantism is incompatible with the B-theory. (shrink)

Effective climate change resilience in local communities must center each community’s unique challenges and essential role in developing climate resilience strategies. This article will discuss recent developments by the federal government that align with a community-centered approach, and how Community Health Workers can influence the outcomes.

In this essay, I provide a forward-looking naturalized theory of mental content designed to accommodate predictive processing approaches to the mind, which are growing in popularity in philosophy and cognitive science. The view is introduced by relating it to one of the most popular backward-looking teleosemantic theories of mental content, Fred Dretske’s informational teleosemantics. It is argued that such backward-looking views (which locate the grounds of mental content in the agent’s evolutionary or learning history) face a persistent tension between ascribing (...) determinate contents and allowing for the possibility of misrepresentation. A way to address this tension is proposed by grounding content attributions in the agent’s own ability to detect when it has represented the world incorrectly through the assessment of prediction errors—which in turn allows the organism to more successfully represent those contents in the future. This opens up space for misrepresentation, but that space is constrained by the forward-directed epistemic capacities that the agent uses to evaluate and shape its own representational strategies. The payoff of the theory is illustrated by showing how it can be applied to interpretive disagreements over content ascriptions amongst scientists in comparative psychology and ethology. This theory thus provides a framework in which to make content attributions to representations posited by an exciting new family of predictive approaches to cognition, and in so doing addresses persistent tensions with the previous generation of naturalized theories of content. (shrink)

Skow argues that the best metaphysic of objective becoming is the moving spotlight theory. I agree, but I think the best version of the moving spotlight theory is not amongst the theories Skow describes. I look at Skow's moving spotlight theories that invoke an extra dimension of supertime, or new primitive supertense operators, or that make presentness a fundamentally relational phenomenon, and I raise some problems for these views. I argue that the moving spotlighter should take presentness to be an (...) absolute phenomenon that changes in time. This has consequences for what it means to say the past is real. (shrink)

When a person at risk of having a child with a genetic illness or disease wishes to have an unaffected child, this can involve difficult choices. If the pregnancy is established by sexual intercourse, the fetus can be tested early in pregnancy, and if affected a decision can be made to abort in the hope that a future pregnancy with an unaffected fetus ensures. Alternatively, preimplantation genetic diagnosis can be used after in vitro fertilisation to select and implant an unaffected (...) embryo that hopefully will proceed to term and produce a healthy baby. We are aware that many individuals at risk regard the latter as ethically more acceptable than the former, and examine whether there is an ethical difference between these options. We conclude that PGD and implantation of an unaffected embryo is a more acceptable choice ethically than prenatal diagnosis followed by abortion for the following reasons: Choice after PGD is seen as ethically neutral because a positive result balances a negative result simultaneously . While there is usually the intention to establish a healthy pregnancy after an abortion, this is not simultaneous; A woman sees abortion as a personal physical violation of her integrity, and as the pregnancy proceeds she increasingly identifies with and gives ethical status to the embryo/fetus as it develops in utero and not in the laboratory; Many people see aborting a fetus as “killing”, whereas in the case of PGD the spare embryos are “allowed to die”. We argue that this difference of opinion gives further weight to our conclusion, but note that this has been addressed and debated at length by others. (shrink)

In this paper I argue that warrant for Lewis ' principle of recombination presupposes warrant for a combinatorial analysis of intrinsicality, which in turn presupposes warrant for the principle of recombination. This, I claim, leads to a vicious circularity: warrant for neither doctrine can get off the ground.

A plural referring expression (‘the Fs’ or ‘Tom, Dick and Harriet’) may be used to refer either distributively, saying something which applies to each of the Fs individually, or collectively, to the Fs taken as a single totality. Predicate Logic has to analyse both uses in terms of singular reference, treating them quite differently in so doing; but we think of such an expression as functioning in basically the same way in both kinds of use. This understanding can be vindicated (...) if we recognise that what a plural referring expression picks out is not either an aggregate simpliciter or a set, but a plurality– an aggregate taken relative to a principle for individuating its constituents; this admits of being seen either as many things or as one. In any given case, it is the nature of what is being said about the plurality which tells us whether the reference to it is to be taken as distributive, collective, or a combination of the two. Talk about pluralities is extensional. Augmenting Predicate Logic to accommodate the distinctive inference‐pattern associated with distributive plural reference is simple – and arguably necessary, to cope with cases in which distributive and collective reference are essentially combined (e.g., attributions of concerted action). (shrink)

Carruthers argues that an integrated faculty of metarepresentation evolved for mindreading and was later exapted for metacognition. A more consistent application of his approach would regard metarepresentation in mindreading with the same skeptical rigor, concluding that the “faculty” may have been entirely exapted. Given this result, the usefulness of Carruthers’ line-drawing exercise is called into question.

It has frequently been remarked by critics of Petronius that the entry of the monumental mason, Habinnas, in the Cena Trimalchionis is modelled on that of Alcibiades in Plato's Symposium. Yet surprisingly enough the parallel has not found its way into the commentaries, nor has it ever been analysed in detail. In fact it can stand as an interesting illustration of the use of literary allusion in the Satyricon.