Volume 20, Issue 10, October 2020, Page 1-4.

A pluralistic approach to folk psychology must countenance the evaluative, regulatory, predictive, and explanatory roles played by attributions of intelligence in social practices across cultures. Building off of the work of the psychologist Robert Sternberg and the philosophers Gilbert Ryle and Daniel Dennett, I argue that a relativistic interpretivism best accounts for the many varieties of intelligence that emerge from folk discourse. To be intelligent is to be comparatively good at solving intellectual problems that an interpreter deems worth solving.

I take the essence of relativism to be that reasoning is possible only given shared assumptions, and that there is a plurality of possible sets of assumptions between whose adherents no argument is possible. Crucial to relativism, thus conceived, is the existence of basic standards, which underlie the assertions human beings make. Philosophers who have taken relativism seriously have given the sources of such standards various names: I here settle on the word “frameworks.”.

Philip Kitcher's arguments for realism and secular humanism reveal a question as to the role of transcendence in pragmatism. There is a tension between Deweyan anti-foundationalism and naturalism—between the continuity of experience and nature, and the external reality of the universe— which re-emerges in Kitcher's “real realism.” The transcendence of the natural and the transcendence of the supernatural are distinct as regards their accessibility to inquiry. But the pragmatic fallibilist resistance to sources of justification external to the process of inquiry, (...) or “sky-hooks,” also clashes with the transcendence of nature insofar as it is viewed as a foundation. I argue that transcendence can be conceived not as a substance or ground, but as a possibility of radical receptivity or renewal, and that this is compatible with the continuity of inquiry. If this shift is made, religious transcendence can appear less as a flight to another world and more a method of producing a break with the (sinful).. (shrink)

Trade union leaders serve dual, seemingly contradictory roles. They must command militant organizations in conflicts with employers. Simultaneously, they must be accountable and democratically responsive to their members. Few unions possess the institutions or leadership to accomplish both. This article analyzes the practices of the International Longshore and Warehouse Union, in which effective contract negotiation and an informed, active rank-and-file democracy are mutually supportive. We offer an alternative to standard accounts of union democracy. While the claims are based on a (...) detailed case study, the theoretical model and its insights hold for labor unions and organizations more broadly. (shrink)

Philosophers of mind (from eliminative materialists to psychofunctionalists to interpretivists) generally assume that a normative ideal delimits which mental phenomena exist (though they disagree about how to characterize the ideal in question). This assumption is dubious. A comprehensive ontology of mind includes some mental phenomena that are neither (a) explanatorily fecund posits in any branch of cognitive science that aims to unveil the mechanistic structure of cognitive systems nor (b) ideal (nor even progressively closer to ideal) posits in any given (...) folk psychological practice. Indeed, one major function of scientific psychology has been (and will be) to introduce just such (normatively suboptimal but real) mental phenomena into folk psychological taxonomies. The development and public dissemination of IQ research over the course of the 20th century is a case in point. (shrink)

Schelling is often thought to be a protean thinker whose work is difficult to approach or interpret. Devin Zane Shaw shows that the philosophy of art is the guiding thread to understanding Schelling's philosophical development from his early works in 1795-1796 through his theological turn in 1809-1810. -/- Schelling's philosophy of art is the 'keystone' of the system; it unifies his idea of freedom and his philosophy of nature. Schelling's idea of freedom is developed through a critique of the (...) formalism of Kant's and Fichte's practical philosophies, and his nature-philosophy is developed to show how subjectivity and objectivity emerge from a common source in nature. The philosophy of art plays a dual role in the system. First, Schelling argues that artistic activity produces through the artwork a sensible realization of the ideas of philosophy. Second, he argues that artistic production creates the possibility of a new mythology that can overcome the socio-political divisions that structure the relationships between individuals and society. Shaw's careful analysis shows how art, for Schelling, is the highest expression of human freedom. (shrink)

In this first book-length examination of the Cartesian theory of visual perception, Celia Wolf-Devine explores the many philosophical implications of Descartes’ theory, concluding that he ultimately failed to provide a completely mechanistic theory of visual perception. Wolf-Devine traces the development of Descartes’ thought about visual perception against the backdrop of the transition from Aristotelianism to the new mechanistic science—the major scientific paradigm shift taking place in the seventeenth century. She considers the philosopher’s work in terms of its background in Aristotelian (...) and later scholastic thought rather than looking at it "backwards" through the later work of the British empiricists and Kant. Wolf-Devine begins with Descartes’ ideas about perception in the _Rules _and continues through the later scientific writings in which he develops his own mechanistic theory of light, color, and visual spatial perception. Throughout her discussion, she demonstrates both Descartes’ continuity with and break from the Aristotelian tradition. Wolf-Devine critically examines Cartesian theory by focusing on the problems that arise from his use of three different models to explain the behavior of light as well as on the ways in which modern science has not confirmed some of Descartes’ central hypotheses about vision. She shows that the changes Descartes made in the Aristotelian framework created a new set of problems in the philosophy of perception. While such successors to Descartes as Malebranche, Locke, Berkeley, and Hume accepted the core of his theory of vision, they struggled to clarify the ontological status of colors, to separate what is strictly speaking "given" to the sense of sight from what is the result of judgments by the mind, and to confront a "veil of perception" skepticism that would have been unthinkable within the Aristotelian framework. Wolf-Devine concludes that Descartes was not ultimately successful in providing a completely mechanistic theory of visual perception, and because of this, she suggests both that changes in the conceptual framework of Descartes are in order and that a partial return to some features of the Aristotelian tradition may be necessary. (shrink)

This article reconsiders the relationship between interpretivism about belief and normative standards. Interpretivists have traditionally taken beliefs to be fixed in relation to norms of interpretation. However, recent work by philosophers and psychologists reveals that human belief attribution practices are governed by a rich diversity of normative standards. Interpretivists thus face a dilemma: either give up on the idea that belief is constitutively normative or countenance a context-sensitive disjunction of norms that constitute belief. Either way, interpretivists should embrace the intersubjective (...) indeterminacy of belief. (shrink)

Many psychologists studying lay belief attribution and behavior explanation cite Donald Davidson in support of their assumption that people construe beliefs as inner causes. But Davidson’s influential argument is unsound; there are no objective grounds for the intuition that the folk construe beliefs as inner causes that produce behavior. Indeed, recent experimental work by Ian Apperly, Bertram Malle, Henry Wellman, and Tania Lombrozo provides an empirical framework that accords well with Gilbert Ryle’s alternative thesis that the folk construe beliefs as (...) patterns of living that contextualize behavior. (shrink)

L’auteur part de la thèse défendue par Reeve dans Practices of Reason. Aristotle’s Nicomachean Ethics (Oxford, 2002) : l’éthique est comparable à une science. Il en distingue trois interprétations : (1) la délibération possède la forme d’un syllogisme scientifique ; (2) l’éthique est elle-même une science, interprétation qui peut se comprendre de deux façons : (2A) l’éthique vise à produire une étude scientifique du bien humain ; (2B) l’éthique aristotélicienne emprunte ses principes et ses normes à la philosophie des sciences (...) ; c’est cette dernière interprétation qui est jugée la plus intéressante et la plus prometteuse. En s’appuyant sur une conception stricte de la démonstration et de la science (celle exposée en EN VI 7), l’auteur finalement refuse la première interprétation (1). Il discute la première version de la seconde interprétation (2A) qu’il accepte avec certaines restrictions : « La conception aristotélicienne de l’éthique est compatible avec la possibilité d’une véritable science démonstrative de l’éthique. » Enfin, il examine la seconde version (2B) selon laquelle les normes de l’éthique sont tirées de la philosophie aristotélicienne des sciences en s’intéressant au cas particulier de la méthode pour établir des définitions scientifiques exposée dans les Seconds analytiques. L’article laisse cependant ouverte la question précise de savoir quelles normes exactement l’ Éthique emprunte à la théorie des sciences. (shrink)

Humanist ideas in education have been promoted by both Western thinkers and classical wisdom texts of Asia. Exploring this connection, I examine the educational philosophy of an iconic ancient Tamil text, the Thiruvalluvar Kural, by juxtaposing it with a contemporary humanist classic, Paulo Freire’s Pedagogy of the Oppressed. As this comparative study reveals, both texts offer humanist visions of relevance to education, politics, and society. Notably, however, the Kural takes what might be described as a more mainstream humanist stance vis-à-vis (...) Freire’s radical humanist approach. Nevertheless, both educational philosophies share a common humanist bond representing important breakthroughs within their own given contexts. More specifically, the Kural supports a shift in consciousness and social practices away from caste rigidity, superstition, and pre-humanist beliefs while Freire championed transitioning from rigid, top-down and alienating educational delivery models and economic systems to learning processes and societies that are more democratized, dialogic and egalitarian. (shrink)

Teresa believes in God. Maggie’s wife believes that the Earth is flat, and also that Maggie should be home from work by now. Anouk—a cat—believes it is dinner time. This dissertation is about what believing is: it concerns what, exactly, ordinary people are attributing to Teresa, Maggie’s wife, and Anouk when affirming that they are believers. Part I distinguishes the attitudes of belief that people attribute to each other (and other animals) in ordinary life from the cognitive states of belief (...) theoretically posited by (some) cognitive scientists. Part II defends the view that to have an attitude of belief is to live—to be disposed to act, react, think, and feel—in a pattern that an actual belief attributor identifies with taking the world to be some way. Drawing on scientific, scholarly, and literary sources of evidence, How Beliefs are like Colors provides a framework for research on belief across the humanities and sciences of the mind. (shrink)

This book examines an important area of Aristotle's philosophy: the generation of substances. While other changes presuppose the existence of a substance (Socrates grows taller), substantial generation results in something genuinely new that did not exist before (Socrates himself). The central argument of this book is that Aristotle defends a 'hylomorphic' model of substantial generation. In its most complete formulation, this model says that substantial generation involves three principles: (1) matter, which is the subject from which the change proceeds; (2) (...) form, which is the end towards which the process advances; and (3) an efficient cause, which directs the process towards that form. By examining the development of this model across Aristotle's works, Devin Henry seeks to deepen our grasp on how the doctrine of hylomorphism - understood as a blueprint for thinking about the world - informs our understanding of the process by which new substances come into being. (shrink)

This book consolidates emerging research on Aristotle's science and ethics in order to explore the extent to which the concepts, methods, and practices he developed for scientific inquiry and explanation are used to investigate moral phenomena. Each chapter shows, in a different way, that Aristotle's ethics is much more like a science than it is typically represented. The upshot of this is twofold. First, uncovering the links between Aristotle's science and ethics promises to open up new and innovative directions for (...) research into his moral philosophy. Second, showing why Aristotle thinks ethics can never be fully assimilated to the model of science will help shed new light on his views about the limits of science. The volume thus promises to make a significant contribution to our understanding of the epistemological, metaphysical, and psychological foundations of Aristotle's ethics. (shrink)

The “pre-intentional” is a proposed category of mental states that conditions a subject’s experience of what is possible for them by, for example, modifying the motivational efficacy or experienced quality of intentional states, like beliefs or desires, without necessarily modifying their propositional content. Matthew Ratcliffe, who has coined the term, identifies the pre-intentional with existential feelings, senses of possibility like “feeling alive” or “feeling deadened,” and argues that these feelings are conditions of the possibility of the scope and valence of (...) intentional states. Jussi Saarinen questions if existential feelings should be understood as consciously occurring episodes or background affective styles, which has implications for the problem of “bi-directionality”: how or if intentional states might affect the pre-intentional. I first argue that answering Saarinen requires, contra Ratcliffe, the introduction of a feeling-disposition distinction: existential feelings are not pre-intentional structures but ways of becoming aware of the “existential dispositions” that are pre-intentional structures. I then propose a new definition of the pre-intentional: existential dispositions are a category of states that are introspectively opaque and so ambiguous between being an intentional state, like a “quasi-belief,” or non-intentional state, like a reflex. This allows for a novel account of what I, following Saarinen’s terminology, call indirect bi-directionality, and thus of indirectly induced existential change, which Ratcliffe only understands as spontaneous. To clarify how intentional states may influence the pre-intentional also clarifies how change in, say, beliefs about what one’s experiences of depression signify may induce existential change that alleviates the suffering of these experiences. (shrink)

Historically embryogenesis has been among the most philosophically intriguing phenomena. In this paper I focus on one aspect of biological development that was particularly perplexing to the ancients: self-organisation. For many ancients, the fact that an organism determines the important features of its own development required a special model for understanding how this was possible. This was especially true for Aristotle, Alexander, and Simplicius, who all looked to contemporary technology to supply that model. However, they did not all agree on (...) what kind of device should be used. In this paper I explore the way these ancients made use of technology as a model for the developing embryo. I argue that their different choices of device reveal fundamental differences in the way each thinker understood the nature of biological development itself. In the final section of the paper I challenge the traditional view (dating back to Alexander's interpretation of Aristotle) that the use of automata in GA can simply be read off from their use in the de motu. (shrink)

The focus of this paper is Aristotle's solution to the problem inherited from Socrates: How could a man fail to restrain himself when he believes that what he desires is wrong? In NE 7 Aristotle attempts to reconcile the Socratic denial of akrasia with the commonly held opinion that people act in ways they know to be bad, even when it is in their power to act otherwise. This project turns out to be largely successful, for what Aristotle shows us (...) is that if we distinguish between two ways of having knowledge (potentially and actually), the Socratic thesis can effectively account for a wide range of cases (collectively referred to here as drunk-akrasia) in which an agent acts contrary to his general knowledge of the Good, yet can still be said to know in the qualified sense that his actions are wrong. However, Book 7 also shows that the Socratic account of akrasia cannot take us any farther than drunk-akrasia, for unlike drunk-akrasia, genuine akrasia cannot be reduced to a failure of knowledge. This agent knows in the unqualified sense that his actions are wrong. The starting-point of my argument is that Aristotle's explanation of genuine akrasia requires a different solution than the one found in NE 7 which relies on the distinction between qualified and unqualified knowing: genuinely akratic behaviour is due to the absence of an internal conflict that a desire for the proper pleasures of temperance would create if he could experience them. (shrink)

In a recent article in this journal, Krzysztof Poslajko reconstructs—and endorses as probative—a dilemma for interpretivism first posed by Alex Byrne. On the first horn of the dilemma, the interpretivist takes attitudes to emerge in relation to an ideal interpreter (and thus loses any connection with actual folk psychological practices). On the second horn, the interpretivist takes attitudes to emerge in relation to individuals’ judgements (and thus denies the possibility of error). I show that this is a false dilemma. By (...) taking a model-theoretic approach to folk psychology, and marrying interpretivism with dispositionalism, interpretivists can viably reject the notion of an ideal (or canonical) interpreter—and relativize attitudes to actual lay interpreters—without taking on board the unacceptable epistemological consequences of allowing that attitudes are judgement-dependent. (shrink)

A hypnotic induction produces different patterns of spontaneous experiences across individuals. The magnitude and characteristics of these responses covary moderately with hypnotic suggestibility, but also differ within levels of hypnotic suggestibility. This study sought to identify discrete phenomenological profiles in response to a hypnotic induction and assess whether experiential variability among highly suggestible individuals matches the phenomenological profiles predicted by dissociative typological models of high hypnotic suggestibility. Phenomenological state scores indexed in reference to a resting epoch during hypnosis were submitted (...) to a latent profile analysis. The profiles in the derived four-class solution differed in multiple experiential dimensions and hypnotic suggestibility. Highly suggestible individuals were distributed across two classes that exhibited response patterns suggesting an inward attention subtype and a dissociative subtype. These results provide support for dissociative typological models of high hypnotic suggestibility and indicate that highly suggestible individuals do not display a uniform response to a hypnotic induction. (shrink)

Aristotle on Definition is an exceptional piece of scholarship. Its arguments are carefully justified, sophisticated, and far-reaching. Those interested in Aristotle's theory of definition will find this book a nice compliment to David Charles' Meaning and Essence. Whereas Charles examines Aristotle's theory of syllogistic definitions, Deslauriers focuses mainly on the concept of immediate definitions .It is impossible to do justice to the entire book. In what follows I shall attempt to isolate one of its main lines of argument to give (...) the reader a sense of the book's content.In chapter 2, Deslauriers draws our attention to four types of definition identified in the Posterior Analytics and sets out to explore the differences between them. She focuses on two basic kinds of definition, what she calls "syllogistic" definitions and "immediate" definitions. Syllogistic definitions are accounts that indicate what something is through a middle term and are formulated by rearranging the terms of a demonstrative syllogism, whereas immediate definitions express propositions that cannot be displayed in demonstrations. Instead, they are arrived at and displayed through division by genus and differentiae. According to Deslauriers, Aristotle's account of these two basic kinds of. (shrink)

Double dissociations between perceivable colors and physical properties of colored objects have led many philosophers to endorse relationalist accounts of color. I argue that there are analogous double dissociations between attitudes of belief—the beliefs that people attribute to each other in everyday life—and intrinsic cognitive states of belief—the beliefs that some cognitive scientists posit as cogs in cognitive systems—pitched at every level of psychological explanation. These dissociations provide good reason to refrain from conflating attitudes of belief with intrinsic cognitive states (...) of belief. I suggest that interpretivism provides an attractive account of the former. Like colors, attitudes of belief evolved to be ecological signifiers, not cogs in cognitive systems. (shrink)

In Go Set a Watchman, Harper Lee reveals that American man of integrity Atticus Finch harbors deep-seated racist beliefs. Bob Ewell, Finch's nemesis in To Kill a Mockingbird, harbors the same beliefs. But the two men live out their shared racist beliefs in dramatically different fashions. This article argues that extant dispositionalist accounts of belief lack the tools to accommodate Finch and Ewell's divergent styles of believing. It then draws on literary and philosophical character studies to construct the required tools.

This study tested the prediction that dissociative tendencies modulate the impact of a hypnotic induction on cognitive control in different subtypes of highly suggestible individuals. Low suggestible , low dissociative highly suggestible , and high dissociative highly suggestible participants completed the Stroop color-naming task in control and hypnosis conditions. The magnitude of conflict adaptation was used as a measure of cognitive control. LS and LDHS participants displayed marginally superior up-regulation of cognitive control following a hypnotic induction, whereas HDHS participants’ performance (...) declined. These findings indicate that dissociative tendencies modulate the influence of a hypnotic induction on cognitive control in high hypnotic suggestibility and suggest that HS individuals are comprised of distinct subtypes with dissimilar cognitive profiles. (shrink)

Abstract:This essay argues for lyric as an anthropomorphic pattern of thought which shapes our readings of poetry and Earth. Theorizing what I call "lyric geology," the essay foregrounds two critical conjunctions: (1) the historical co-emergence of the normative lyric subject and the human species as geologic agent; and (2) the anthropomorphic genealogy of literary criticism called "lyricization" as it dovetails with Sylvia Wynter's account of the "over-representation" of colonial man as "the human itself." Reading across a seemingly eclectic archive—Charles Lyell, (...) Robert Knox, Richard Owen, and a maroon known in the Mauritian imperial archive as Simon—I show how the colonial anthropos as self-consciously theorized in and across the nineteenth century materially effectuates on a planetary scale the very racialized anthropomorphosis fallaciously naturalized as lyric. So understood, man's generic "over-representation" and lyric are co-constitutive projects. Together, they proliferate a human fantasy whose flat speciesism at once reproduces and effaces white supremacist violence and colonial dispossession. (shrink)

I reflect on an argument with a friend, “S,” who also struggles with depression. In examining my formalization of S’s argument, I claim, we may discern the structure of depressive thought. In observing what is missing from this structure, we may identify what depression tends to hide from depressed persons and what, more broadly, it tends to compel from them. I argue for a redescription of depressive thinking in terms of two compulsions: 1) to perceive an absolute and vague threat (...) that causes disruption to action and 2) to take this disruption as also being a reason for inaction. To do ethics for the depressed, I conclude, is to ask what philosophical argument can do for those who seek justification for action but struggle with these specific limits on their responsiveness to reasons. (shrink)

This essay presents an overview of what I call “Cartesian egalitarianism,” a current of political thought that runs from François Poullain de la Barre, through Simone de Beauvoir, to Jacques Rancière. The impetus for this egalitarianism, I argue, is derived from Descartes’ supposition that “good sense” or “reason” is equally distributed among all people. Although Descartes himself limits the egalitarian import of this supposition, I claim that we can nevertheless identify three features of this subsequent tradition or tendency. First, Cartesian (...) egalitarians think political agency as a practice of subjectivity. Second, they share the supposition that there is an equality of intelligences and abilities shared by all human beings. Third, these thinkers conceptualize politics as a processing of a wrong, meaning that politics initiates new practices through which those who were previously oppressed assert themselves as self-determining political subjects. (shrink)

This study analyzes a poem by the Twelver Shiʿi jurist Ḥusayn b. ʿAbd al-Ṣamad al-ʿĀmilī (d. 984/1576) that has recently been discovered in a multiple-text manuscript in Iran. It is argued here that the poem dates from 961–63/1554–56 and expresses the author’s disappointment and frustrations with patrons or intermediaries in his efforts to procure a position shortly after he arrived in Safavid territory.