This paper offers an analysis of the structure of epistemic vice-charging, the critical practice of charging other persons with epistemic vice. Several desiderata for a robust vice-charge are offered and two deep obstacles to the practice of epistemic vice-charging are then identified and discussed. The problem of responsibility is that few of us enjoy conditions that are required for effective socialisation as responsible epistemic agents. The problem of consensus is that the efficacy of a vice-charge is contingent upon a degree (...) of consensus between critic and target that is unlikely or impossible where vice-charging is most likely to be provoked. It emerges that a robust critical practice of vice-charging is possible in principle, but very difficult in practice. (shrink)

A familiar and enduring controversy surrounds the question of whether our phenomenal experience “overflows” availability to cognition: do we consciously see more than we can remember and report? Both sides to this debate have long sought to move beyond naïve appeals to introspection by providing empirical evidence for or against overflow. Recently, two notable studies—Bronfman, Brezis, Jacobson, and Usher and Vandenbroucke, Sligte, Fahrenfort, Ambroziak, and Lamme —have purported to provide compelling evidence in favor of overflow. Here I explain why the (...) data from both studies are wholly consistent with a “no overflow” interpretation. Importantly, when framed purely in representational or informational terms, this “no overflow” interpretation agrees with the interpretations respectively offered by both Bronfman et al. and Vandenbroucke et al.. The difference only emerges when additional assumptions are made concerning which representations correspond to elements in consc.. (shrink)

This chapter charts various ways that religious persons and groups can be perpetrators and victims of epistemic injustice. The practices of testifying and interpreting experiences take a range of distinctive forms in religious life, for instance, if the testimonial practices require a special sort of religious accomplishment, such as enlightenment, or if proper understanding of religious experiences is only available to those with authentic faith. But it is also clear that religious communities and traditions have been sources of epistemic injustice, (...) for instance, by conjoining epistemic and spiritual credibility in ways disadvantageous to ‘deviant’ groups. I focus mainly on the major monotheistic religions, culturally dominant in the modern West. (shrink)

I offer an account of the virtue of intellectual humility, construed as a pair of dispositions enabling proper management of one's intellectual confidence. I then show its integral role in a range of familiar educational practices and concerns, and finally describe how certain entrenched educational attitudes and conceptions marginalise or militate against the cultivation and exercise of this virtue.

We survey several ways in which the structures and norms of medicine and healthcare can generate epistemic injustice.

This chapter offers a virtue epistemological framework for making sense of the common complaint that scientism is arrogant, dogmatic, or otherwise epistemically vicious. After characterising scientism in terms of stances, I argue that their components can include epistemically vicious dispositions, with the consequence that an agent who adopts such stances can be led to manifest epistemic vices. The main focus of the chapter is the vice of closed-mindedness, but I go on to consider the idea that arrogance and dogmatism are (...) ‘cooperative vices’, ones liable to be activated by closed-mindedness. I conclude that determining whether or not any given stance is vicious will require sensitivity to the ontology of that stance and the psychology of the agents who adopt them. This would be contribute to our understanding both of scientism and of epistemic virtuous and vicious characters or psychologies. (shrink)

An emerging trend in cognitive science is to explore central epistemological questions using psychological methods. Early work in this growing area of research has revealed that epistemologists’ theories of knowledge diverge in various ways from the ways in which ordinary people think of knowledge. Reflecting the practices of epistemology as a whole, the vast majority of these studies have focused on the concept of propositional knowledge, or knowledge-that. Many philosophers, however, have argued that knowing how to do something is importantly (...) different from knowing that something is the case. Hence, in this paper we turn our attention to people’s concept of knowledge-how. We present data from two experiments that employed a sentence recognition task as an implicit measure of conceptual activation. The data from this implicit measure suggest that, contrary to prominent intellectualist theories of know-how, according to which know-how is a species of propositional knowledge, people’s concept of know-how more closely aligns with anti-intellectualism, the view that knowing how to perform some task consists in having the appropriate skills or abilities. (shrink)

In his book The Things We Mean, Stephen Schiffer advances a subtle defence of what he calls the ‘face-value’ analysis of attributions of belief and reports of speech. Under this analysis, ‘Harold believes that there is life on Venus’ expresses a relation between Harold and a certain abstract object, the proposition that there is life on Venus. The present essay first proposes an improvement to Schiffer’s ‘pleonastic’ theory of propositions. It then challenges the face-value analysis. There will be such things (...) as propositions only if they possess conditions of identity and distinctness. By analyzing Frege’s theory of propositions (Gedanken), I argue that such conditions may be found for the special case of beliefs and sayings advanced as premises and conclusions of deductive arguments. These conditions, however, are not applicable to most ordinary beliefs and sayings. Ordinary attributions and reports, then, do not place thinkers and speakers in relations to propositions. A bonus is exposure of the fallacy in the Putnam-Taschek objection to Frege’s theory of sense and reference. (shrink)

This book covers all aspects of the disorder, from an historical survey of research to date, through the nature and anatomical bases of neglect, and on to review contemporary theories on the subject.

Many prominent writers on the philosophy of logic, including Michael Dummett, Dag Prawitz, Neil Tennant, have held that the introduction and elimination rules of a logical connective must be ‘in harmony ’ if the connective is to possess a sense. This Harmony Thesis has been used to justify the choice of logic: in particular, supposed violations of it by the classical rules for negation have been the basis for arguments for switching from classical to intuitionistic logic. The Thesis has also (...) had an influence on the philosophy of language: some prominent writers in that area, notably Dummett and Robert Brandom, have taken it to be a special case of a more general requirement that the grounds for asserting a statement must cohere with its consequences. This essay considers various ways of making the Harmony Thesis precise and scrutinizes the most influential arguments for it. The verdict is negative: all the extant arguments for the Thesis are weak, and no version of it is remotely plausible. (shrink)

This paper assesses the prospects of a pragmatist theory of content. I begin by criticising the theory presented in D.H. Mellor’s essay ‘Successful Semantics’. I then identify problems and lacunae in the pragmatist theory of meaning sketched in Chapter 13 of Dummett’s The Logical Basis of Metaphysics. The prospects are brighter, I contend, for a tempered pragmatism, in which the theory of content is permitted to draw upon irreducible notions of truth and falsity. I sketch the shape of such a (...) theory and illustrate the role of its pragmatist elements by showing how they point towards a promising account of the truth conditions of indicative conditionals. A feature of the account is that it validates Modus Ponens whilst invalidating Modus Tollens. (shrink)

In his essay ‘“Wang’s Paradox”’, Crispin Wright proposes a solution to the Sorites Paradox (in particular, the form of it he calls the ‘Paradox of Sharp Boundaries’) that involves adopting intuitionistic logic when reasoning with vague predicates. He does not give a semantic theory which accounts for the validity of intuitionistic logic (and the invalidity of stronger logics) in that area. The present essay tentatively makes good the deficiency. By applying a theorem of Tarski, it shows that intuitionistic logic is (...) the strongest logic that may be applied, given certain semantic assumptions about vague predicates. The essay ends with an inconclusive discussion of whether those semantic assumptions should be accepted. (shrink)

I will argue here that for many of us the act of dressing our bodies is evidence of intentional expression before different audiences. It is important to appreciate that intentionality enables us to understand how and why we act the way we do. The novel contribution this paper makes to this examination is employing clothing as a means of revealing the characteristics of intentionality. In that, it is rare to identify one exemplar that successfully captures the relationships between the cognitive (...) and physical characteristics of its application. Nevertheless, this paper will not attempt to fully encompass the traditional approaches associated with this concept but instead employ both the early and later writings of French phenomenologist Maurice Merleau‑Ponty and his claim that our lived bodies are an expressive space from which we act intentionally. In other words, that the manner by which we dress our bodies is likely to offer a significant means of revealing the character of intentionality in everyday life and by this, claim that clothing can communicate. Accordingly, this first‑person account closely examines both the cognitive and physical experience of a simple clothing example: ‘what to wear?’ and the experience of an everyday clothing purchase in a store and its subsequent impact when the item of clothing is worn for different audiences. The ensuing discussion systematically examines the significance of marrying Merleau‑Ponty’s writings with this everyday example through private and public audiences and in abstract and public spaces. (shrink)

This chapter devotes itself to exploring the richness and potential of expression. However, rather than follow the more familiar route of language, we will here explore bodily expression. I will suggest that our bodies, our facility for movement, together with the clothes we wear, provide rich potential in understanding the nature of expression in people-based contexts. The approach I take draws heavily from phenomenology and in particular from the ideas and writings of French phenomenologist Maurice Merleau-Ponty.

While it is common to refer to the international rule of law, it is less common to define it or to explore what it means. In this essay I examine the international rule of law both in practice and as a concept. This is important because many controversies about the direction of world politics in fact rest on different accounts of the international rule of law. Understanding the various ways the idea is used, and their implications for policy-choices, can help (...) clarify what it and what it is not being argued over in global controversies. I set out three distinct approaches to the concept of the international rule of law and compare them to contemporary state practice. The first is anchored on the obligation of states to comply with their international legal obligations. The second draws on an analogy with the domestic rule of law. The third begins from the observation that states invoke international law to explain and justify their policies - from this it expands into a model of law as integral to political legitimation. I find that the third provides the most conceptually coherent understanding of the international rule of law, and has interesting implications for the study of international law and politics. Aunque es común referirse al imperio internacional de la ley, es menos común definirlo o explorar lo que significa. En este ensayo examino el imperio internacional de la ley en la práctica y en teoría. Esto es importante porque muchas controversias sobre la dirección de la política mundial se basan de hecho en explicaciones diferentes del imperio internacional de la ley. Comprender las diferentes maneras en que se usa esta idea y sus implicaciones para la elección de políticas puede ayudar a clarificar lo que se está discutiendo y lo que no en las controversias globales. Yo planteo tres enfoques distintos del concepto de imperio internacional de la ley y los comparo con la práctica estatal contemporánea. El primero está anclado en la obligación de los estados de cumplir sus obligaciones legales internacionales. El segundo traza una analogía con el imperio doméstico de la ley. El tercero parte de la observación de que los estados invocan la ley internacional para explicar y justificar sus políticas - de aquí se amplía a un modelo de la ley como parte integral de la legitimación política. Me parece que el tercero ofrece la comprensión conceptualmente más coherente del imperio internacional de la ley y tiene implicaciones interesantes para el estudio de la ley y la política internacionales. (shrink)

Martin Scorsese’s adaptation of Shusako Endo’s novel Silence takes up the anguished experience of God’s silence in the face of human su-ering. .e main character, the Jesuit priest Sabastião Rodrigues, /nds his faith gu0ed by the appalling silence of God. Yujin Nagasawa calls the particularly intense combination of the problems of divine hiddenness and evil the problem of divine absence. Drawing on the thought of Jesuit founder, Ignatius of Loyola, this essay will explores the way Scorsese’s Silence might enable viewers (...) to both encounter the problem of divine absence and /nd a way of living with it, thereby o-ering a practical response to the problem of divine absence. .is mode of response makes the sort of a0itude Nagasawa recommends accessible by grounding it in an experience akin to catharsis, delivering a clarifying emotional consonance. In this sense, I will argue, /lm can be a practical theodicy. (shrink)

It is often assumed that the transition between chemical evolution and biological evolution undergoes a smooth process; that once life has arisen, it will automatically ‘flood’ a solar system body. However, there is no a priori reason to assume that a link between them is a given. The fact that both chemical evolution and biological evolution meet in a single point can be critical. Thus, one may ask: can a world’s environment be favourable for chemical evolution but not for biological (...) evolution, or vice versa? This is an important question worth exploration because certain worlds in the solar system in the past seemed to possess the possibility of chemical evolution, while several worlds in the present seem to exhibit such a possibility. Have such solar system bodies thus been, or are, ‘flooded’ by life? Did they possess the opportunity for biological evolution? The answer depends on the very nature of certain conditions under which evolution occurs, which may indicate that a link between chemical evolution and biological evolution is not automatically realised on a habitable solar system body. Thus, these conditions imply that in the emergence and distribution of cellular life, there exists an indeterminacy bottleneck at which chemical evolution and biological evolution meet through a single cell, whose descendants goes ‘information explosive’, ‘entropy implosive’ and ‘habitat expansive’, which determine whether life moves on to new environments. The consequence is that a world's environment can indeed be favourable for biological evolution, but not for chemical evolution. Thus, even if chemical evolution leads to the emergence of a microbial organism in a world, then it is not a given that such a first life form will be subjected to distribution to other environments; and not a given that its existence will continue in the environment it originated in. Thus, the bottleneck may be one of the decisive factors in the differences between habitable and inhabited worlds. (shrink)

Christian morality has been of enormous significance in world history and still underpins moral notions today. In this groundbreaking volume, J. Ian H. McDonald explores the notion of Christian ethics and discusses its roots, its significance in developing moral standards throughout the world and its stability in the modern world. The Crucible of Christian Morality begins with a study of the ethos of early Christian communities, examining the relation of cosmic vision to moral attitude and authority, noting also the types (...) of moral discourse used, and tracing the roots of these developments to the Old Testament and to the ministry of Jesus. The second half of the book concentrates on selected moral themes, concerned with persons, with communities in societies and with virtue or moral excellence, situating them in the context of ancient cultural developments. (shrink)

In the thirteenth century, the University of Paris emerged as a complex community with a distinctive role in society. This book explores the relationship between contexts of learning and the ways of knowing developed within them, focusing on twelfth-century schools and monasteries, as well as the university. By investigating their views on money, marriage and sex, Ian Wei reveals the complexity of what theologians had to say about the world around them. He analyses the theologians' sense of responsibility to the (...) rest of society and the means by which they tried to communicate and assert their authority. In the late thirteenth and early fourteenth centuries, however, their claims to authority were challenged by learned and intellectually sophisticated women and men who were active outside as well as inside the university and who used the vernacular - an important phenomenon in the development of the intellectual culture of medieval Europe. (shrink)

The first mission of Zygon has been the exploration of the relation between Religion and Science. The second, I suggest, has been consideration of the relation between Ethics and Technology. Some articles have given attention to the relation of Religion to Ethics, or that of Science to Technology. The interaction of Ethics and Science, and that of Religion and Technology, are also significant. I give examples of articles or symposia in each of these categories and close with great hope for (...) Zygon's future. (shrink)

Nurse Ethicists bring a unique perspective to clinical ethics consultation. This perspective provides an appreciation of ethical tensions that will exist beyond the consult question into the moral space of patient care. These tensions exist even when an ethically preferable plan of action is identified. Ethically appropriate courses of action can still lead to moral dilemmas for others. The nurse ethicist provides a lens well suited to identify and respond to these dilemmas. The nurse–patient relationship is the ethical foundation of (...) nursing practice and this relational ontology is well suited to addressing ethical dilemmas that exist prior to and beyond the initial consult question. This paper will describe one nurse ethicist’s phronetic and pragmatic approach to a clinical ethics consult elucidated through feminist ethics and systems thinking. This paper will describe the theoretical basis for this method, present a case, and describe how this consultation approach provides a rich analysis based around relationships and responsibilities that also highlights the important ethical tensions within the social structure that exists around the patient and continue after the consult question is answered. (shrink)

Abstract.This paper seeks to suggest a jurisprudential grounding for the European Community, and seeks to do so by using a specifically Kantian philosophy of law. Kant's observations on the nature of transnational orders, like so much of his political theory, have tended to be overlooked. To do so is to overlook one of the great political and jurisprudential treasures in modern western thought. It will be suggested that a proper understanding of a Kantian normative order, and the application of such (...) a model to the European Community will serve to dispel much of the confusion and sometimes near histrionic commentaries which have characterised recent attempts to understand the jurisprudence of the Community. (shrink)

Classical logic has been attacked by adherents of rival, anti-realist logical systems: Ian Rumfitt comes to its defence. He considers the nature of logic, and how to arbitrate between different logics. He argues that classical logic may dispense with the principle of bivalence, and may thus be liberated from the dead hand of classical semantics.

Ian Fraser assesses the human qualities of the three saints who are celebrated for their contribution to Christianity in Britain. He also examines some contemporary issues related to their struggle to live faith fully.

In drawing upon the work of Jacques Derrida, Edmund Husserl and Martin Heidegger and aligning it with a new trend in interdisciplinary phenomenology, Ian Andrews provides a unique and refreshing book. His account of how the composer John Cage and other avant-garde creatives such as Marcel Duchamp, Tristan Tzara, Sol LeWitt and Ed Ruscha used chance in their work to question the structures of experience and prompt a new engagement with these phenomena makes a truly important contribution to Continental philosophy.

A central figure in Western history and American political thought, Thomas Paine continues to provoke debate among politicians, activists, and scholars. People of all ideological stripes are inspired by his trenchant defense of the rights and good sense of ordinary individuals, and his penetrating critiques of arbitrary power. This volume contains Paine’s explosive _Common Sense_ in its entirety, including the oft-ignored Appendix, as well as selections from his other major writings: _The American Crisis_, _Rights of Man,_ and _The Age of (...) Reason. _It also contains several of Paine’s shorter essays. All the documents have been transcribed directly from the originals, making this edition the most reliable one available. Essays by Ian Shapiro, Jonathan Clark, Jane Calvert, and Eileen Hunt Botting bring Paine into sharp focus, illuminating his place in the tumultuous decades surrounding the American and French Revolutions and his larger historical legacy. (shrink)

Maddocks, Ian This is an edited record of the presentation given by 2013 Senior Australian of the Year Professor Ian Maddocks at the Centre's conference held on palliative care on 3 October 2013. Professor Maddocks reflects on the challenges which ageing brings - challenges which we face as individuals, as health professionals, and as a society. There is wisdom which comes only from generous commitment and long experience. Many people recognised that wisdom in this presentation.

This paper concerns the attempt to formulate an empirical version of the problem of evil, and the attempt to counter this version by what is known as ‘sceptical theism’. My concern is to assess what is actually achieved in these attempts. To this end I consider the debate between them against the backdrop of William Rowe's distinction between expanded standard theism and restricted standard theism (which I label E and R respectively). My claim is that the empirical version significantly fails (...) to challenge E in the way that a workable logical version would; and that sceptical theism significantly fails to defend R in the way that a workable theodicy would. My conclusion is that sceptical theism and the empirical argument play a significantly more limited role in the debate over evil than the arguments they are supposed to replace. (Published Online August 11 2004). (shrink)

This article proceeds from the assumption that the transition to socialism must take account of individuals as they are, not as they might be. The emphasis on the individual appears to be inconsistent with the marxian basis of socialist thought. Attempts to resolve this inconsistency have led marxists to concentrate on cultural and psychological explanations of people within capitalist society. We criticise these attempts, and argue for a view of the individual in society which recognises personal autonomy yet acknowledges the (...) role of structural forces in social change. Given this model, we then ask if there is any indication of individual changes within contemporary capitalism which promote the transition to socialism. In contrast to the pessimistic interpretations which dominate the literature, we argue that the present psychological and cultural states of individuals within capitalism can engender socialist change. (shrink)