“The Will to Believe” defines the religious question as forced, living and momentous, but even in this article James asserts that more objective factors are involved. The competing religious hypotheses must both be equally coherent and correspond to experimental data to an equal degree. Otherwise the option is not a live one. “If I say to you ‘Be a theosophist or be a Mohammedan’, it is probably a dead option, because for you neither hypothesis is likely to be alive.” James, (...) WB, p. 3. Analogously, in A Pluralistic Universe James is at pains to convince the reader that his own religious hypothesis is just as “objective,” makes just as much sense, etc. as alternative possibilities: the “only thing I emphatically insist upon is that it [pluralistic pantheism] is a fully coordinate hypothesis with monism. This world may, in the last resort, be a block universe; but on the other hand, it may be a universe only strung along, not rounded in and closed. Reality may exist distributively just as it sensibly seems to, after all. On that possibility I do insist.”William James, A Pluralistic Universe (New York: Longmans, Green, and Co., 1909) p. 328.Here, once again, before the will to believe can be employed, the objective factors of competing hypotheses, their equal coherence and correspondence, must be brought out.When reconstructed, James' overall outlook has a “qausi Kuhnian” taint to it- though obvious differences remain. Much of what goes on in evaluating competing scientific hypotheses is either not forced, or not living, or not momentous, but rather “typical,” “dead,” and “avoidable,” in short very “normal.” But there are moments in the history of science where the decision between hypotheses might well be forced, living and momentous, and sometimes James comes close to recognizing this.Analogously, a good deal of what goes on in religion is not forced, not living or not momentous - in short it is all too “normal”. In The Varieties of Religious Experience for example, James proposes to ignore the institutional branch of the religious domain and to concentrate on personal and psychological factors, his reason being that the institutional aspect concentrates on the routine, the normal. “Worship and sacrifice, procedures for working on the dispositions of the deity, theology and ceremony and ecclesiastical organization, are the essentials of religion in the institutional branch. Were we to limit our view to it, we should have to define religion as an external art, the art of winning the favor of the gods.” James, VRE, p. 29. and again “The word ‘religion,’ as ordinarily used, is equivocal. A survey of history shows us that, as a rule, religious geniuses attract disciples, and produce groups of sympathizers. When these groups get strong enough to ‘organize’ themselves, they become ecclesiastical institutions with corporate ambitions of their own. The spirit of politics and the lust of dogmatic rule are then apt to enter and to contaminate the originally innocent thing; so that when we hear the word ‘religion’ nowadays, we think inevitably of some ‘church’ or other.” Clearly here religion has a normal, i.e. trivial side, just as does science. On the other hand, there are revolutionary moments in religion, such as that of choosing between theism and materialism in Pragmatism, or choosing among theism, monistic pantheism and pluralistic pantheism in A Pluralistic Universe. Such moments involve the will to believe and are clearly more personal than their counterparts in the domain of normal institutionalized religion. Going further, there are no doubt differences of degree between the will to believe decisions in science and the will to believe decisions in religion. These have been explicated in more specific terms by Ian Barbour in his article, “Paradigms in Science and Religion.” ...each of the ‘subjective’ features of science... is more evident in the case of religion: (1) the influence of interpretation on data, (2) the resistance of comprehensive theories of falsification, and (3) the absence of rules for choice among paradigms. Each of the corresponding ‘objective’ features of science is less evident in the case of religion: (1) the presence of common data on which disputants can agree, (2) the cumulative effect of evidence for or against a theory, and (3) the existence of criteria which are not paradigm-dependent. It is clear that in all three respects religion is a more ‘subjective’ enterprise than science. But in each case there is a difference of degree - not an absolute contrast between an ‘objective’ science and a ‘subjective’ religion. Ian Barbour, “Paradigms in Science and Religion,” in Paradigms and Revolutions, edited by Gary Gutting (Notre Dame: University of Notre Dame Press, 1980) pp. 242–43. Barbour correctly notes that the “...choice is not between religion and science, but between theism, pantheism, and naturalism, let us say, as each is expressed in a particular historical tradition. No basic beliefs are capable of demonstrable proof.”Ibid., p. 243. James sometimes comes close to recognizing this but his oscillation on the status of the everyday world of common sense, or the perceptual world, causes him not to see the issue clearly. When the animated world of the perceptual is taken as the all inclusive ‘really real,’ science is viewed as an abstract, second class citizen. But James offers what we would consider a more sophisticated and adequate perspective when he views the world of common sense, having become linguistified, as itself suspicious, and consequently views all three tiers - common sense, scholastic philosophy, and science - as “regional ontologies”, or “language games” in Wittgenstein's terminologySee Ludwig Wittgenstein, Philosophical Investigations, translated by G.E.M. Anscombe (New York: The Macmillan Company, 1953), paragraph 7, paragraph 23. For the notion of “regional ontology” see Edmund Husserl, Ideas, translated by W.R. Boyce Gibson (New York: Collier Books, Macmillan Publishing Company, Inc., 1962) p. 57ff; p. 158ff. - and opposes all three to a more primordial or prereflexive level. When James takes this second approach it is easier to see that the basic distinction he began to make in “The Will to Believe” was between the scientific and religious domain where the will to believe was to be employed, and the domain of “ordinary” religion and science. Finally this position anticipates his ultimate metaphysical outlook, viz. “pure experience” as approachable through language on a series of diverse regional levels, but nonetheless not completely describable within language. It is important to recall that in The Varieties of Religious Experience James distinguishes between the science of religions and what he calls living religion: [T] he science of religions may not be an equivalent for living religion; and if we turn to the inner difficulties of such a science, we see that a point comes when she must drop the purely theoretic attitude, and either let her knots remain uncut, or have them cut by active faith. James, VRE, p. 489. The study of religion, in short is not the activity of religion; the latter is animated, personal, and, we would argue, necessitates a commitment in terms of the will to believe. Once again, however, James hesitates over offering the same two-fold delineation in other areas of science. On the one hand he tells the reader that “science-has ended by utterly repudiating the personal point of view.”Ibid., p. 491. On the other hand, he offers the following comment a few pages later on in a footnote: ...the divorce between scientist facts and religious facts may not necessarily be as eternal as it at first sight seems, nor the personalism and romanticism of the world, as they appeared to primitive thinking, be matters so irrevocably outgrown. The final opinion may, in short, in some manner now impossible to forsee, revert to the more personal style, just as any path of progress may follow a spiral rather than a straight line. If this were so, the rigorously impersonal view of science might one day appear as having been a temporarily useful eccentricity rather than the definitely triumphant position which the sectarian scientist at present so confidently announces it to be.Ibid., p. 501, Footnote. The burden of this paper has been to indicate that when James' two-fold outlook on perception and/or common sense is properly reconstructed, the raproachment between science and religion is not so “impossible to forsee.”. (shrink)

Results from two self-paced reading experiments in English are reported in which subject- and object-extracted relative clauses (SRCs and ORCs, respectively) were presented in contexts that support both types of relative clauses (RCs). Object-extracted versions were read more slowly than subject-extracted versions across both experiments. These results are not consistent with a decay-based working memory account of dependency formation where the amount of decay is a function of the number of new discourse referents that intervene between the dependents (Gibson, (...) 1998; Warren & Gibson, 2002). Rather, these results support interference-based accounts and decay-based accounts where the amount of decay depends on the number of words or on the type of noun phrases that intervene between the dependents. In Experiment 2, presentation in supportive contexts was directly contrasted with presentation in null contexts. Whereas in the null context the extraction effect was only observed during the RC region, in a supportive context the extraction effect was numerically larger and persisted into the following region, thus showing that extraction effects are enhanced in supportive contexts. A sentence completion study demonstrated that the rate of SRCs versus ORCs was similar across null and supportive contexts (with most completions being subject-extractions), ruling out the possibility that an enhanced extraction effect in supportive contexts is due to ORCs being less expected in such contexts. However, the content of the RCs differed between contexts in the completions, such that the RCs produced in supportive contexts were more constrained, reflecting the lexical and semantic content of the preceding context. This effect, which we discuss in terms of expectations/lexico-syntactic priming, suggests that the enhancement of the extraction effect in supportive contexts is due to the facilitation of the subject-extracted condition. (shrink)

Microbiologists are transitioning from the study and characterization of individual strains or species to the profiling of whole microbiomes and microbial ecology. Equipped with high-throughput methods for studying the taxonomic and functional characteristics of diverse samples, they are just beginning to encounter the conceptual, theoretical, and experimental problems of comparing taxonomy to function, and extracting useful measures from such comparisons. Although still unresolved, these problems are well studied in macro-ecology and are reiterated here as an historical precautionary for microbial ecologists. (...) Beyond expected and unresolved terminological vagueness, we argue that assessments and comparisons of taxonomic and functional profiles in micro-ecology suffer from theoretically unresolvable arbitrariness and ambiguities. We divide these into problems of scale, individuation, and commensurability. We argue that there is no technically/theoretically “correct” scale, individuation, or comparison of taxonomy and function, but there are nonetheless better and worse methodologies for profiling. (shrink)

Two self-paced reading experiments investigated several factors that influence the comprehension complexity of singly-embedded relative clauses (RCs) in English. Three factors were manipulated in Experiment 1, resulting in three main effects. First, object-extracted RCs were read more slowly than subject-extracted RCs, replicating previous work. Second, RCs that were embedded within the sentential complement of a noun were read more slowly than comparable RCs that were not embedded in this way. Third, and most interestingly, object-modifying RCs were read more slowly than (...) subject-modifying relative clauses. This result contradicts one of the central tenets of complexity research: that nested sentences are harder to understand than their right-branching equivalents (e.g., Miller and Chomsky 1963). It is hypothesized that this result followed from a combination of two information-flow factors: (1) background information is usually presented early in a sentence; and (2) restrictive RCs—the form of the RCs in Experiment 1—usually convey background information. Experiment 2 tested this hypothesis by comparing restrictive and non-restrictive RCs— which generally provide new information—in both subject- and objectmodifying positions. The results of the experiment were as predicted by the information-flow account: Only restrictive RCs were read more slowly when modifying objects. It is concluded that both resource and information-flow factors need to be considered in explaining RC complexity effects. (shrink)

The chapter presents Anselm’s incompatibilist account of human freedom within the context of his theodicy and presents two arguments against his account. Both arguments aim to show there is a genuine conflict between his account of freedom and the role of God’s grace in making agents just. The first argument, the problem of harmonization, highlights the conflict within the soteriological context where an agent changes from being unjust to being just. The second argument, the problem of just creation, highlights the (...) conflict within the context of the creation of agents prior to the presence of evil. Holding fixed his incompatibilist account and the necessity of divine grace, the upshot of both arguments is that Anselm must endorse a version of Pelagianism. (shrink)

Abstract:Water lilies flourish in clusters and hormonally communicate together within their community. They can self-reproduce and have mobility across the water surface, being both earthed and waterborne. The capacities of water lilies are further evidence that plants require critical and cultural examination, as companion species, and that plants require an accompanying shift in human perception of their vegetal status. This paper addresses the feminist nature of the water lily and develops a connection between plant biology and the creation of models (...) for cultural practice, ethical living and a better understanding of plants. (shrink)

Leonard Peikoff and David Harriman have denounced modern physics as incompatible with Objectivist metaphysics and epistemology. Physics, they say, must return to a Newtonian viewpoint; much of relativity theory must go, along with essentially all of quantum mechanics, string theory, and modern cosmology. In their insistence on justifications in terms of “physical nature,” they cling to a macroscopic worldview that doesn't work in the high-velocity arena of relativity or the subatomic level of quantum mechanics. It is suggested that the concept (...) of identity be widened to accommodate the probabilistic nature of quantum phenomena. (shrink)

Here I look at the views of Mackie about the transitivity of causal statements. Mackie suggests that we replace total transitivity with a calculation which assigns a proportional value to partial causes; this allows us to work out an overall proportion of a single event in a causal chain. I marry the philosophical discussion with a sketch of tort law by means of an unusual hypothetical. I suggest that Mackie’s proportional analysis could be have a useful practical application since current (...) tort law regards causality as transitive and that total responsibility may be placed on the originator of connected but distinct events. (shrink)

Before women could become visible as philosophers, they had first to become visible as rational autonomous thinkers. A social and ethical position holding that chastity was the most important virtue for women, and that rationality and chastity were incompatible, was a significant impediment to accepting women's capacity for philosophical thought. Thus one of the first tasks for women was to confront this belief and argue for their rationality in the face of a self-referential dilemma.

Regardless of where you enter the discussion of Freedom there is an underlying matrix of moral and value connections that link any domain of social activity with all others. Although billed as an "abstract philosophical discussion," it is fundamentally important for all of us to get a handle on how these connections work.

When asked to identify objects having unique shapes and colors among other objects, English speakers often produce redundant color modifiers (“the red circle”) while Spanish speakers produce them less often (“el circulo (rojo)”). This cross‐linguistic difference has been attributed to a difference in word order between the two languages, under the incremental efficiency hypothesis (Rubio‐Fernández, Mollica, & Jara‐Ettinger, 2020). However, previous studies leave open the possibility that broad language differences between English and Spanish may explain this cross‐linguistic difference such that (...) English speakers may generally produce more modifiers than Spanish speakers, including redundant ones, irrespective of word order. Here, we test the incremental efficiency hypothesis in a language production task crossing language (English, Spanish) with modifier type (color, number). Critically, number words occur on the same side of the noun in both English and Spanish. If broad language differences are responsible for the higher rate of color word production in English compared to Spanish, then the same effect should hold for number words. In contrast, the incremental efficiency hypothesis predicts an interaction between language and modifier type, due to different ordering for color words but identical ordering for number words. Our pre‐registered analyses offer strong support for the incremental efficiency hypothesis, demonstrating how seemingly small differences in language can cause us to describe the world in surprisingly different ways. (shrink)

Drosophila imaginal discs (appendage primordia) have proved invaluable for deciphering cellular and molecular mechanisms of animal development. By combining the accessibility of the discs with the genetic tractability of the fruit fly, researchers have discovered key mechanisms of growth control, pattern formation and long‐range signaling. One of the principal experimental attractions of discs is their anatomical simplicity — they have long been considered to be cellular monolayers. During larval stages, however, the growing discs are 2‐sided sacs composed of a columnar (...) epithelium on one side and a squamous ‘peripodial’ epithelium on the other. Recent studies suggest important roles for peripodial epithelia in processes previously assumed to be confined to columnar cell monolayers. BioEssays 23:691–697, 2001. © 2001 John Wiley & Sons, Inc. (shrink)

Chimpanzee/human technological differences are vast, reflect multiple interacting behavioral processes, and may result from the increased information-processing and hierarchical mental constructional capacities of the human brain. Therefore, advanced social, technical, and communicative capacities probably evolved together in concert with increasing brain size. Interpretations of these evolutionary and species differences as continuities or discontinuities reflect differing scientific perspectives.

This article examines the anonymous progymnasmata in John Doxapatres' commentary on Aphthonius' Progymnasmata for evidence about their authorship, origin, and relations to other progymnasmata. These exercises include three chreias, a refutation and confirmation of the myth of Ganymedes, an encomium and invective of Agamemnon, a comparison of the grapevine and olive tree, and an ethopoeia on the deposition of the emperor Michael V Kalaphates. In addition to providing a formal rhetorical analysis of the exercises, the article offers further support for (...) the view of R. F. Hock and E. N. O'Neil that Doxapatres did not compose these exercises and that they all derive from a single collection. In an appendix, it argues that George Pachymeres, in his comparison of the olive tree and grapevine, used the anonymous comparison in Doxapatres and not the four parallel exercises by Ps.-Nicolaus. (shrink)

This book explores the diverse understandings of the archaeological record in both historical and contemporary perspective, while also serving as a guide to reassessing current views. Gavin Lucas argues that archaeological theory has become both too fragmented and disconnected from the particular nature of archaeological evidence. The book examines three ways of understanding the archaeological record - as historical sources, through formation theory, and as material culture - then reveals ways to connect these three domains through a reconsideration of (...) archaeological entities and archaeological practice. Ultimately, Lucas calls for a rethinking of the nature of the archaeological record and the kind of history and narratives written from it. (shrink)

For healthcare professionals and organizations, there is an emphasis on addressing moral distress and compassion fatigue among clinicians. While addressing these issues is vital, this paper suggests that the philosophical concept of agent-regret is a relevant but overlooked issue in healthcare. To experience agent-regret is to regret your harmful but not wrongful actions. This person’s action results in someone being killed or significantly injured, but it was ethically faultless. Despite being faultless, agent-regret is an emotional response concerning one’s agency in (...) a situation that results in death or significant harm. In healthcare, many clinicians are likely to experience regret for faultless actions that significantly harm or cause the death of a patient. The recognition of agent-regret in healthcare is significant because it differs, conceptually and practically, from moral distress and compassion fatigue. Building on the work of Wojtowicz (Citation2022), we should strive to understand clinicians’ agent-regret by recognizing their agency in the situation, not lessening or removing it. (shrink)

The problem of change recurs across Frantz Fanon's writings. As a philosopher, psychiatrist, and revolutionary, Fanon was deeply committed to theorizing and instigating change in all of its facets. Change is the thread that ties together his critical dialogue with Hegel, Marx, Freud, and Nietzsche and his intellectual exchange with Césaire, Kojève, and Sartre. It informs his analysis of racism and colonialism, négritude and the veil, language and culture, disalienation and decolonization, and it underpins his reflections on Martinique, Algeria, the (...) Caribbean, Africa, the Third World, and the world at large. Gavin Arnall traces an internal division throughout Fanon's work between two distinct modes of thinking about change. He contends that there are two Fanons: a dominant Fanon who conceives of change as a dialectical process of becoming and a subterranean Fanon who experiments with an even more explosive underground theory of transformation. Arnall offers close readings of Fanon's entire oeuvre, from canonical works like Black Skin, White Masks and The Wretched of the Earth to his psychiatric papers and recently published materials, including his play, Parallel Hands. Speaking both to scholars and to the continued vitality of Fanon's ideas among today's social movements, this book offers a rigorous and profoundly original engagement with Fanon that affirms his importance in the effort to bring about radical change. (shrink)

In this article I develop my argument for a shallow interpretivist theory of sport by showing that whereas it applies to all oppositional sports, the standard theory of sport for the past twenty ye...

In recent literature on the philosophical foundations of socialism a growing number of theorists have endorsed the claim that freedom as non-domination is a fundamental normative commitment undergirding socialist politics. On this sort of view, a broad range of traditional socialist claims can be explained and justified by reference to freedom as non-domination. In this paper, I argue that even if these theorists are right that opposition to domination is a core socialist normative commitment, it is not clear that that (...) opposition is best understood in terms of a commitment to a particular conception of freedom. Instead, socialist opposition to domination can be more fruitfully understood as flowing from a commitment to a relational conception of equality, according to which relationships with a substantially egalitarian character have a special value. I argue, first, that a relational egalitarian construal of socialist opposition to domination can retain all of the benefits of the freedom as non-domination construal, and, secondly, that a relational egalitarian account will have benefits that a freedom as non-domination approach will lack. I conclude that there are still significant benefits to retaining a place for equality in our considered account of the normative foundations of socialism. (shrink)

In this paper, I defend a general theory of competition and contrast it with a corresponding general theory of cooperation. I then use this analysis to critique mutualism. Building on the work of Arthur Applbaum and Joseph Heath I develop an alternative adversarial model of competitive sport, one that helps explain and is partly justified by shallow interpretivism, and argue that this model helps shows that the claim that mutualism provides us with the most defensible ethical ideal of sport is (...) false. By replacing that view with an understanding of sporting adversarial ethics we can appreciate that the ethics of sport are more complex than has been commonly recognized. (shrink)

Deep ethical interpretivism has been the standard view of the nature of sport in the philosophy of sport for the past seventeen years or so. On this account excellence assumes the role of the foundational, ethical goal that justice assumes in Ronald Dworkin’s interpretivist model of law. However, since excellence in sports is not an ethical value, and since it should not be regarded as an ultimate goal, the case for the traditional account fails. It should be replaced by the (...) shallow interpretivist model that I begin to sketch out and defend here. (shrink)

Prince of Networks is the rst treatment of Bruno Latour speci cally as a philosopher. Part One covers four key works that display Latour’s underrated contributions to metaphysics: Irreductions, Science in Action, We Have Never Been Modern, and Pandora’s Hope. Harman contends that Latour is one of the central gures of contemporary philosophy, with a highly original ontology centred in four key concepts: actants, irreduction, translation, and alliance.

Until recently, many theorists defined domination such that it requires unequal power, and most others held that even if domination were not defined as requiring unequal power, a requirement of unequal power would nevertheless follow from the definition of what domination is. On these views, unless there is an imbalance of power between the two parties, there can be no relation of domination. However, two prominent theorists have recently broken from this consensus, on the grounds that people can depend on (...) one another's arbitrary or uncontrolled wills even in contexts where there is no inequality of power. In this paper, I argue that this is a mistake: domination theorists have a powerful reason to hold that domination cannot take place without a power imbalance. Consequently, we should only accept definitions of the concept on which domination requires unequal power. (shrink)

The “lone” clinical bioethicist working in a large, multisite hospital faces considerable challenges. While attempting to build ethics capacity and sustain a demanding range of responsibilities, he or she must also achieve an acceptable level of integration, sustainability, and accountability within a complex organisational structure. In an effort to address such inherent demands and to create a platform towards better evaluation and effectiveness, the Clinical Ethics Group at the Joint Centre for Bioethics at the University of Toronto is implementing the (...) Hub and Spokes Strategy at seven hospitals. The goal of the Hub and Spokes Strategy is to foster an ethical climate and strengthen ethics capacity broadly throughout healthcare settings as well as create models in clinical bioethics that are excellent and effective. (shrink)

ABSTRACTBernard Suits and other formalists endorse both the logical incompatibility thesis and the view that rule-breakings resulting in penalties can be a legitimate part of a game. This is what Fred D’Agostino calls ‘the problem of penalties’. In this paper, I reject both Suits’ and D’Agostino’s responses to the problem and argue instead that the solution is to abandon Suits’ view that the constitutive rules of all games are alike. Whereas the logical incompatibility thesis applies to games in which players’ (...) actions are perfectly controlled, it does not apply to sports. This insight not only justifies the rejection of formalism as a theory about the nature of sport but it also helps explain the greater normative complexity of sports, which in turn leads to the idea that in sports ‘cheating’ should be interpreted as a genus. (shrink)

Cohen’s (2023) mapping exercise of possible bioethical issues emerging from the use of ChatGPT in medicine provides an informative, useful, and thought-provoking trigger for discussions of AI ethic...

Gavin Rae offers an original approach to sovereign violence by looking at a wide range of thinkers, which he organises into three models. Benjamin, Schmitt, Arendt, Deleuze and Guattari form the radical-juridical perspective; Foucault and Agamben the biopolitical; Derrida the bio-juridical – which Rae argues produces the most nuanced account.