Serious actualism is the view that it is metaphysically impossible for an entity to have a property, or stand in a relation, and not exist. Fine (1985) and Pollock (1985) influentially argue that this view is false. In short, there are properties like the property of nonexistence, and it is metaphysically possible that some entity both exemplifies such a property and does not exist. I argue that such arguments are indeed successful against the standard formulation of serious actualism. However, I (...) also argue that we should distinguish a weaker formulation of serious actualism using the actualist distinction between truth in, and truth at, a possible world. This weaker formulation is then shown to be consistent with the existence and possible exemplification of properties like the property of nonexistence. I end with a novel argument for the truth of the weaker formulation. (shrink)

Let serious propositional contingentism (SPC) be the package of views which consists in (i) the thesis that propositions expressed by sentences featuring terms depend, for their existence, on the existence of the referents of those terms, (ii) serious actualism—the view that it is impossible for an object to exemplify a property and not exist—and (iii) contingentism—the view that it is at least possible that some thing might not have been something. SPC is popular and compelling. But what should we say (...) about possible worlds, if we accept SPC? Here, I first show that a natural view of possible worlds, well-represented in the literature, in conjunction with SPC is inadequate. Though I note various alternative ways of thinking about possible worlds in response to the first problem, I then outline a second more general problem—a master argument—which generally shows that any account of possible worlds meeting very minimal requirements will be inconsistent with compelling claims about _mere possibilia_ which the serious propositional contingentist should accept. (shrink)

Brauer (2022) has recently argued that if it is possible that there is nothing, then the correct modal logic for metaphysical modality cannot include D. Here, I argue that Brauer’s argument is unsuccessful; or at the very least significantly weaker than presented. First, I outline a simple argument for why it is not possible that there is nothing. I note that this argument has a well-known solution involving the distinction between truth in and truth at a possible world. However, I (...) then argue that once the semantics presupposed by Brauer’s argument is reformulated in terms of truth at a world, we have good reasons to think that a crucial semantic premise in Brauer’s argument should be rejected in favour of an alternative. Brauer’s argument is, however, no longer valid with this alternative premise. Thus, plausibly Brauer’s argument against D is only valid, if it is not sound. (shrink)

In 2012, a U.S. Institute of Medicine report called for a different approach to health care: “Left unchanged, health care will continue to underperform; cause unnecessary harm; and strain national, state, and family budgets.” The answer, they suggested, would be a “continuously learning” health system. Ethicists and researchers urged the creation of “learning health organizations” that would integrate knowledge from patient‐care data to continuously improve the quality of care. Our experience with an ongoing research study on atrial fibrillation—a trial known (...) as IMPACT‐AFib—gave us some insight into one of the challenges that will have to be dealt with in creating these organizations. Although the proposed educational intervention study placed no restrictions on what providers and health plans could do, the oversight team argued that the ethical principle of beneficence did not allow the researchers to be “bystanders” in relation to a control group receiving suboptimal care. In response, the researchers designed a “workaround” that allowed the project to go forward. We believe the experience suggests that what we call “bystander ethics” will create challenges for the kinds of quality improvement research that LHOs are designed to do. (shrink)

Engineering the Climate: The Ethics of Solar Radiation Management is a wide-ranging and expert analysis of the ethics of the intentional management of solar radiation. This book will be a useful tool for policy-makers, a provocation for ethicists, and an eye-opening analysis for both the scientist and the general reader with interest in climate change.

Most interpreters of Aristotle claim that he either explicitly posited or at least implied a Grand End theory of practical reasoning as part of his ethical teachings. Sarah Broadie, in her 1991 book Ethics with Aristotle, denied this claim, which prompted Alasdair MacIntyre to respond in kind. After summarizing Broadie’s objection and MacIntyre’s rejoinder, I shall explore the deeper philosophical reasons that underpin MacIntyre’s conviction regarding this matter, establishing that the Grand End conception of practical reasoning is a supposition held (...) throughout MacIntyre’s mature body of writings. Then I shall argue for the main thesis of this paper, that MacIntyre’s conception of practical reasoning entails that he also maintains an inclusive end conception of the human good, which necessarily follows from his specific view of practical reasoning. Alasdair MacIntyre calls attention to what other scholars in some ways neglect: the conception of a Grand End is advantageous for the practical reasoning and virtuous living of even the average person. (shrink)

T. H. Huxley (1825-1895) was not only an active protagonist in the religious and scientific upheaval that followed the publication of Darwin's theory of evolution but also a harbinger of the sociobiological debates about the implications of evolution that are now going on. His seminal lecture Evolution and Ethics, reprinted here with its introductory Prolegomena, argues that the human psyche is at war with itself, that humans are alienated in a cosmos that has no special reference to their needs, and (...) that moral societies are of necessity in conflict with the natural conditions of their existence. Seen in the light of current understanding of the mechanisms of evolution, these claims remain as controversial today as they were when Huxley proposed them. In this volume George Williams, one of the best-known evolutionary biologists of our time, asserts that recent biological ideas and data justify a more extreme condemnation of the "cosmic process" than Huxley advocated and more extreme denial that the forces that got us here are capable of maintaining a viable world. James Paradis, an expert in Victorian studies, has written an introduction that sets the celebrated lecture in the context of cultural history, revealing it to be an impressive synthesis of Victorian thinking, as well as a challenge to eighteenth-century assumptions about the harmony of of nature. With Huxley's lecture as a focal point, the three parts of this book unite philosophy and science in a shared quest that recalls their common origins as systems of knowledge. Originally published in 1989. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Propositional contingentism is the view that what propositions there are is a contingent matter—certain propositions ontologically depend on objects which themselves only contingently exist. Possible worlds are, loosely, complete ways the world could have been. That is to say, the ways in which everything in its totality could have been. Propositional contingentists make use of possible worlds frequently. However, a neglected, but important, question concerns whether there are any notions of worlds which are both theoretically adequate and consistent with propositional (...) contingentism. Some notion of a possible world is adequate if the systematic connection between, at least, possibility and truth at some possible world holds. Here, I argue that no adequate notion of a possible world is available to at least those who subscribe to one natural formulation of propositional contingentism. I also show that this result contrasts with a simple and adequate definition of a possible world available to the necessitist—those who hold that necessarily everything necessarily exists. (shrink)

Propositional contingentism is the thesis that there might have been propositions which might have not have been something. Serious actualism is the thesis that it is impossible for a property to be exemplified without there being something which exemplifies it. Both are popular. Likewise, the dominant view in the metaphysics of modality is that metaphysical possibility and necessity can be understood – in some sense – in terms of possible worlds, i.e. total ways the world could have been. Here, I (...) argue that, given some minimal assumptions, the conjunction of propositional contingentism and serious actualism entails that worlds are modally fragile – every world is ontologically dependent on every proposition. I then show that such a consequence is inconsistent with the claim that propositions true at all possible worlds are necessary. (shrink)

Robert Reilly’s America on Trial presents a lengthy defense of the principles of the American Founding against recent critiques, especially focusing on those written from a Catholic perspective. His book finds a place in a larger discussion of American Catholic political thought that has been going on for more than a century. I first situate Reilly’s book within that debate, and then argue that Reilly’s account is correct on most counts. Some loose ends remain, but they can be dealt with (...) by expanding some of the points that Reilly has already made. I think, though, that other points not even raised by Reilly’s critics will require further reflection by future American Catholic political thinkers. In 2020, the sensus communis in America has ceased to be “cool and deliberate,” a desideratum for the regime mentioned in Federalist 63; we need to figure out ways to make it cool again. (shrink)

In this short article, we articulate a position that organ recovery from uncontrolled DCD — primarily patients who have suffered a cardiac arrest — is unlikely to result in a significant number of organs, and this small gain must be balanced against significant risk of unduly influencing resuscitation provider decision-making, and jeopardizing public trust in the propriety of organ donation and transplantation.

Many draw the distinction between truth in, and truth at, a possible world. The latter notion purportedly allows for propositions to be true relative to worlds even if they do not exist relative to those same worlds. Despite its wide application, the distinction is controversial. Some think that the notion of truth at a world is unintelligible. Here, I outline and discuss the most influential argument for the unintelligibility of truth at a world, The Picture Thinking Argument. I outline and (...) defend a neglected strategy to respond to this, arguing that if we take seriously the idea that possible worlds represent total ways the world could be, the distinction can be drawn intelligibly. (shrink)

Polarization is pervasive in the current sociopolitical discourse. Polarization tends to increase cognitive inflexibility where people become less capable of updating their beliefs upon new information or switching between different ways of thinking. Cognitive inflexibility can in turn increase polarization. We propose that this positive feedback loop between polarization and cognitive inflexibility is a form of threat response that has benefited humans throughout their evolutionary history. This feedback loop, which can be driven by conflict mindset, group conformity, and simplification of (...) information, facilitates the formation of strong bonds within a group that are able to eliminate threats and increase individual fitness. Although cognitive inflexibility is conventionally seen as maladaptive, here we argue that cognitive inflexibility may be an adaptation under polarization. That is, in a highly polarized society most people only interact with members of their own social group, without having to confront perspectives from another group or interacting with out-group members. In this context, cognitive inflexibility creates rigid cognitive specialization, a set of cognitive traits that allow people to operate efficiently within their social circles but not outside of it. Although rigid cognitive specialization benefits individuals in the short term, it may lead to more polarization over the long run, and thus produce more conflict between groups. We call on future research to examine the link between cognitive inflexibility and rigid cognitive specialization. (shrink)

Anthropology of Consciousness, EarlyView.

The architectural photographer Julius Shulman (1910-2009) is one of the few image makers to have documented, as well as witnessed, nearly an entire century of Los Angeles history.

Historically, philosophers, artists, and spiritual leaders have extolled the benefits of solitude; currently, advice on how to achieve solitude is the subject of many popular books and articles. Seldom, however, has solitude been studied by psychologists, who have focused instead on the negative experiences associated with being alone, particularly loneliness. Solitude, in contrast to loneliness, is often a positive state—one that may be sought rather than avoided. In this article, we examine some of the benefits that have been attributed to (...) solitude—namely, freedom, creativity, intimacy, and spirituality. In subsequent sections, we consider the environmental settings and personality characteristics conducive to solitude, how time spent alone is experienced differently across the life span, and the potential dangers related to the attractiveness of solitude. We conclude with a brief discussion of the theoretical and practical implications of solitude. (shrink)

Centers on the ethics of Emmanuel Levinas, aiming to understand this important thinker on his own terms.

Calls into question the 'bedrock' reality of spacetime, examines the idea of alternative realities founded on different sorts of consciousness, and explores concepts of being and non-being in religious traditions.

The SSIS SEL Brief Scales are multi-informant measures that were developed to efficiently assess the SEL competencies of school-age youth in the United States. Recently, the SSIS SELb was translated into multiple languages for use in a multi-site study across six European countries. The purpose of the current study was to examine concurrent and predictive evidence for the SEL Composite scores from the translated versions of the SSIS SELb Scales. Results indicated that SSIS SELb Composite scores demonstrated expected positive concurrent (...) and predictive relationships with scores from the Connor-Davidson Resilience Scale and negative relationships with scores from the problem behavior scales of the Strengths and Difficulties Questionnaire. Although there were a few exceptions, these patterns generally were consistent across informants and samples providing initial validity evidence for the Composite score from the translated versions of the SSIS SELb Scales. Limitations and future research directions are discussed. (shrink)

sirIn a scholarly and thought-provoking paper, Clarke sets out to debunk the concept of “rational suicide” as nonsensical.1 His motivation in this is to undermine any support that the notion of rational suicide might give to a “categorical right to suicide”. If his enterprise were successful, however, it would go far beyond the “rights issue” and would have a profound impact on all arguments raised in support of euthanasia or physician-assisted suicide.Clarke's major thrust might be termed the argument from posthumous (...) ignorance. He begins with a claim that the process of making a rational decision involves the process of “gaining all possible facts and `imagining' all possible consequences”. He goes on to say that making a rational decision “in the consideration of life or death . . . would seem to be impossible”. It is “impossible” …. (shrink)

In this paper we shall consider whether John Rawls’s treatment of Ignatius of Loyola is a fair one. Rawls claims in A Theory of Justice that Catholic theology (and Ignatius’s theology in particular) aims at a “dominant end” of serving God that overrides other moral considerations. Rawls argues that dominant end views lead to a disfigured self and a disregard for justice. We do not question Rawls on the normative issue of whether dominant end conceptions are untenable, but rather on (...) his factual claim that Ignatian spirituality and Catholic theology in general presupposes a dominant end view as he defines it. The Loyola whom Rawls attacks in Theory of Justice is a straw-man. Ignatian spirituality and Catholic theology in general embraces something closer to an inclusive end view, since it argues that several different ways of virtuous living can lead to happiness. (shrink)

Serious actualists take it that all properties are existence entailing. I present a simple puzzle about sentence tokens which seems to show that serious actualism is false. I then consider the most promising response to the puzzle. This is the idea that the serious actualist should take ordinary property-talk to contain an implicit existential presupposition. I argue that this approach does not work: it fails to generalise appropriately to all sentence types and tokens. In particular, it fails to capture the (...) right distinctions we ought to make between what I call _typographical sentence types_—an interesting and previously undiscussed class of fine-grained sentence types which are partially individuated by their typography, or how they look when written out. (shrink)

Interactions between an intelligent software agent and a human user are ubiquitous in everyday situations such as access to information, entertainment, and purchases. In such interactions, the ISA mediates the user’s access to the content, or controls some other aspect of the user experience, and is not designed to be neutral about outcomes of user choices. Like human users, ISAs are driven by goals, make autonomous decisions, and can learn from experience. Using ideas from bounded rationality, we frame these interactions (...) as instances of an ISA whose reward depends on actions performed by the user. Such agents benefit by steering the user’s behaviour towards outcomes that maximise the ISA’s utility, which may or may not be aligned with that of the user. Video games, news recommendation aggregation engines, and fitness trackers can all be instances of this general case. Our analysis facilitates distinguishing various subcases of interaction, as well as second-order effects that might include the possibility for adaptive interfaces to induce behavioural addiction, and/or change in user belief. We present these types of interaction within a conceptual framework, and review current examples of persuasive technologies and the issues that arise from their use. We argue that the nature of the feedback commonly used by learning agents to update their models and subsequent decisions could steer the behaviour of human users away from what benefits them, and in a direction that can undermine autonomy and cause further disparity between actions and goals as exemplified by addictive and compulsive behaviour. We discuss some of the ethical, social and legal implications of this technology and argue that it can sometimes exploit and reinforce weaknesses in human beings. (shrink)

Preimplantation genetic diagnosis allows the detection of genetic abnormalities in embryos produced through in vitro fertilization. Current funding models in Australia provide governmental subsidies for couples undergoing IVF, but do not extend to PGD. There are strong reasons for publicly funding PGD that follow from the moral principles of autonomy, beneficence and justice for both parents and children. We examine the objections to our proposal, specifically concerns regarding designer babies and the harm of disabled individuals, and show why these are (...) substantially outweighed by arguments for subsidizing PGD. We argue that an acceptance of PGD is aligned with present attitudes towards procreative decision making and IVF use, and that it should therefore receive government funding. (shrink)

This is an Introduction to the Midwest Studies volume on responsibility in and for the global financial crisis of 2007-8. Some markets in financial instruments related to mortgages in the period leading up to the crisis are described. Problems of valuation of these instruments and of liquidity in these markets are indicated as a help to philosophers with no specialist knowledge.

Body integrity identity disorder (BIID), previously called apotemnophilia, is an extremely rare condition where sufferers desire the amputation of a healthy limb because of distress associated with its presence. This paper reviews the medical and philosophical literature on BIID. It proposes an evidenced based and ethically informed approach to its management. Amputation of a healthy limb is an ethically defensible treatment option in BIID and should be offered in some circumstances, but only after clarification of the diagnosis and consideration of (...) other treatment options. (shrink)

Managers throughout the world regularly face ethical dilemmas that have important, and perhaps complex, professional and personal implications. Further, societal consequences of decisions made can be far-reaching. In this study, 210 financial services managers from Australia, Chile, Ecuador and the United States were queried about their ethical beliefs when faced with four diverse dilemmas. In addition, the situational context was altered so the respondent viewed each dilemma from a top management position and from a position of economic hardship. Results suggest (...) a complex interaction of situation, culture and issue when individuals make ethical judgments. Specifically, Chileans were found to have different beliefs about sex discrimination and child labor dilemmas when compared to their colleagues from the other three nations. Chileans and Australians also disagreed on the bribery dilemma. Anglo managers were more likely than Latin American managers to change their ethical responses when the situation was altered. For multinational firms interested in maintaining healthy ethical climates, the findings suggest that culturally contingent ethical guidelines, or policies adapted to the local customs, must be considered. Further, managers must remain aware of issues related to specific situations, both internal and external, that would cause subordinates to alter their moral judgment. (shrink)

Many draw the distinction between truth in, and truth at, a possible world. The latter notion purportedly allows for propositions to be true relative to worlds even if they do not exist relative to those same worlds. Despite its wide application, the distinction is controversial. Some think that the notion of truth at a world is unintelligible. Here, I outline and discuss the most influential argument for the unintelligibility of truth at a world, _The Picture Thinking Argument_. I outline and (...) defend a neglected strategy to respond to this, arguing that if we take seriously the idea that possible worlds represent total ways the world could be, the distinction can be drawn intelligibly. (shrink)

Information transmission from tumor cells to non‐tumor cells in the surrounding microenvironment via microvesicles is a more recently studied form of intercellular signaling that can have a marked impact on the tumor microenvironment. Tumor‐derived microvesicles (TMVs) are packed with information including signaling proteins and nucleic acids, and can be taken up by target cells, enabling paracrine signaling. While previous research has focused on how vesicles released from pathologic cells differ from normal cells, the heterogeneity that exists within the TMV population (...) itself is not fully characterized, and only beginning to be appreciated. In this review, we summarize current understanding of the biogenesis and roles of shed TMVs in the tumor microenvironment, and speculate on the consequences for tumor cell signaling in light of the hypothesis that there exists variance within the TMV population. The analysis of differential signaling upon cell‐TMV interactions provides insights into potential mechanisms of intercellular communication. (shrink)

Serious actualists take it that all properties are existence entailing. I present a simple puzzle about sentence tokens which seems to show that serious actualism is false. I then consider the most promising response to the puzzle. This is the idea that the serious actualist should take ordinary property-talk to contain an implicit existential presupposition. I argue that this approach does not work: it fails to generalise appropriately to all sentence types and tokens. In particular, it fails to capture the (...) right distinctions we ought to make between what I call typographical sentence types—an interesting and previously undiscussed class of fine-grained sentence types which are partially individuated by their typography, or how they look when written out. (shrink)