Attentional bias is assumed to be partly responsible for the onset and maintenance of anxiety by major cognitive theories of emotional disorders. Although much is already known about the therapeutic effects of attentional bias training, only a few studies have examined the mechanism responsible for these effects. In order to test if low-level, cognitive effects of attentional bias training depend on attentional control, 73 participants, who completed the STAI-x2 and the ACS questionnaires, were randomly assigned to a control or attentional (...) training group. The attentional manipulation was followed by a search task, during which novel neutral or negative faces could be presented within an array of all-neutral, all-negative or all-positive faces. It was found that individuals with higher ACS score displayed stronger attentional training effects, i.e., they were less accurate in detecting distinctive negative faces, and this effect was not found to be associated with STAI-x2 score. These results show that there is individual variability even in immediate, cognitive effects of attentional bias modification and that special abilities, such as attentional control, might be required for attentional training to be efficient. (shrink)

In my paper I argue that a successful theory of vagueness should be able to account for faultless disagreement concerning borderline cases.Firstly, I claim that out of the traditional conceptions of vagueness the best equipped to account for faultless disagreement areparaconsistent solutions. One worry concerning dialetheism is that it seems to allow not only for faultless disagreements between different speakers, but also for such ‘disagreements’ between the given speaker and himself. Another worry, at least for some people, is that subvaluationism (...) and dialetheism account for faultless disagreements by allowing contradictions. Next, I go on to argue that contextual conceptions, which are free from this latter worry, are equally well able to account for such disagreements. To this aim I offer a new account of the usage of personal taste predicates and suggest that we model the usage of all vague predicates on them. The idea is that in clear cases “a is F” means “a is F simpliciter”, whereas in borderline cases it means “a is F-to-me”. Since the boundary between borderline and nonborderline cases depends on context, my solution weds content-contextualism with truth-contextualism. (shrink)

In this text I briefly describe the main trends in the analytic philosophy of language in the 21st century. Among the most important developments that influenced the way in which the philosophy of language is done I mention experimental philosophy and conceptual engineering. Among the new topics I highlight the social and political turn of the analytic philosophy of language with its focus on gender terms, slurs, fig leaves, dog whistles and other linguistic phenomena that have significant societal impact. I (...) also mention the debate between semantic minimalism, contextualism and relativism, which has its roots in earlier philosophy but which has been very lively in the first quarter of the 21st century. (shrink)

W artykule krytycznie omawiam główne stanowiska filozoficzne dotyczące domniemanych niezdaniowych aktów mowy, takich jak „Ładna sukienka”, „Pod stołem”, „Gdzie?” itp. Filozofów zajmujących się takimi wypowiedziami można podzielić na dwie grupy: tych, którzy uważają, że albo są one zakamuflowanymi wypowiedziami zdaniowymi, albo nie są pełnoprawnymi aktami mowy, oraz tych, którzy uznają, że chociaż nie są to zdania ani w sensie syntaktycznym, ani w sensie semantycznym, to jednak można za ich pomocą dokonać aktu mowy. Opowiadam się za twierdzącą odpowiedzią na tytułowe pytanie (...) i proponuję analizę takich aktów w ramach relatywizmu umiarkowanego Recanatiego. Dziękuję anonimowym recenzentom „Studiów Semiotycznych”, których krytyczne uwagi pozwoliły mi ulepszyć tekst. (shrink)

In this paper I criticise some aspects of the view that Ernie Lepore and Mathew Stone propose in their book Imagination and Convention. I concentrate on their analysis of indirect speech acts and contrast it with the view held by Searle. I point out some problems that arise for Lepore and Stone’s ambiguity view and argue that admitting conventions of usage that are not meaning conventions allows one to avoid postulating global ambiguity, which in my opinion threatens the view proposed (...) in Imagination and Convention. In addition, if one admits that there might be such conventions of usage, one is in a position to provide an adequate analysis of sub-sentential speech acts and semantic underdetermination as well as indirect speech acts. (shrink)

Semantic contextualism claims that sentences ascribing knowledge or lack thereof (sentences like "S knows that p" and "S doesn't know that p") are context dependent: they express different propositions in different contexts of utterance. "Knows that" is either indexical or elliptical and refers to different relations in different circumstances. Invariantism argues in turn that the knowing relation is just one and the proposition expressed by a given knowledge ascription does not depend on context. A special case of invariantism is interest-relative (...) invariantism proposed recently by Jason Stanley. According to |R| knowledge is conceptually linked to practical interests. Whether or not true beliefs count as knowledge depends on the costs of being wrong; on the stakes in a given situation (I may know that the bank will be open on Saturday if I have no important business to be done in the bank; if however I have an impending bill coming due I will not count as knowing that the bank will be open on Saturday even though my evidence as regard bank opening hours has not changed). It is argued in the paper that the difference between various contexts in which knowledge ascriptions are made is not a difference in stakes. Moreover knowledge has to be distinguished from willingness to be sure. One may know something but not be sure about it and may be sure about something but not to know it. The higher the stakes the more sure one usually wants to be, but the height of the stakes does not have such an impact on knowledge. (shrink)

This paper is an attempt to show that the subvaluation theory isnot a good theory of vagueness. It begins with a short review of supervaluation and subvaluation theories and procedes to evaluate the subvaluation theory. Subvaluationism shares all the main short-comings of supervaluationism.Moreover, the solution to the sorites paradox proposed by subvaluationists isnot satisfactory. There is another solution which subvaluationists could availthemselves of, but it destroys the whole motivation for using a paraconsistentlogic and is not different from the one offered (...) by supervaluationism. (shrink)

Niezdaniowe akty mowy to przynajmniej pozornie niezdaniowe wypowiedzi, za których pomocą mówiący dokonują pewnych aktów illokucyjnych: stwierdzają, pytają, proszą itp. Wśród teoretyków zajmujących się takimi wypowiedziami można wskazać zwolenników podejścia, które głosi, że większość takich wypowiedzi tojednak — wbrew pozorom — wypowiedzi zdaniowe (elipsy), oraz zwolenników stanowiska, zgodnie z którym treść takich wypowiedzi musi być bezpośrednio wzbogacona z kontekstu za pomocą procesów pragmatycznych niekontrolowanych semantycznie. W pierwszej części tej pracy przyglądam się bliżej stanowisku traktującemu wypowiedzi niezdaniowe jako elipsy i zastanowiam (...) się, czy można uznać, że kontekst pozajęzy- kowy może wyznaczać sposób uzupełnienia wyrażenia do pełnego zdania w taki sposób, że pierwotna wypowiedź niezdaniowa może być uznana za elipsę. Następnie przedstawiam stanowisko, zgodnie z którym wypowiedzi niezdaniowe to udane akty illokucyjne niewymagające wzbogacenia pragmatycznego. Argumentuję, że taki pogląd nie jest adekwatny, ponieważ na jego gruncie wypowiedzi niezdaniowych nie można uznać za pełnoprawne akty mowy. W dalszej części pracy proponuję wersję stanowiska pragmatycznego, opartą na relatywizmie umiarkowanym Franęois Recanatiego. Proponowana przeze mnie koncepcja pozwala uznać, że mimo iż wypowiedzi niezdaniowe semantycznie nie wyrażają sądów i nie mają wartości logicznej, to po odpowiednim wzbogaceniu z kontekstu pozajęzykowego mają na tyle określoną treść (i moc), że mogą być uznane za udane akty illokucyjne. Koncepcja ta pozwala również odpowiedzieć na zarzut ze zgodności gramatycznej, który jest jednym z najpoważniejszych zarzutów, z jakimi muszą się zmierzyć wszystkie koncepcje pragmatyczne. (shrink)

In this paper one of the popular conceptions of rigidity of general names is presented and discussed. According to this view general terms\' rigidity consists in the fact that they have the same abstract designatum (namely a kind or a property) in all possible words. It is argued that the view which says that all general names are in fact abstract names is no good, because (i) in postulating the existence of abstract designatum, it \'multiplies entities beyond necessity\', (ii) it (...) either trivialises the notion of rigidity or else entangles us in an unresolvable discussion as to the nature of universals, (iii) is ad hoc, and (iv) rigidity defined in this conception cannot play any of the roles that Kripke wanted the notion of rigidity for general terms to play. (shrink)

W dniach 9–13 września 2016 roku na Uniwersytecie Humboldtów w Berlinie odbyła się konferencja „What is said – what is meant”. Konferencja miała dwie wyraźnie oddzielone części: pierwsza „What is said” odbywała się w dniach 9–10 września, a druga „What is meant” – w dniach 12–13 września. Odróżnienie tego, co powiedziane, od tego, co w inny sposób komunikowane, wywodzi się zwykle z filozofii Paula Grice’a...

In a recent paper Mandy Simons has argued that in a Gricean framework there is room for embedded pragmatic effects. One of her goals has been to demonstrate that an argument put forward by François Recanati to the effect that it is not possible to apply Gricean reasoning to generation of local pragmatic effects is mistaken. In his commentary Recanati maintains that the view suggested by Simons can be called Gricean only in a very broad sense and insists that the (...) process responsible for local effects is essentially different from the one which generates conversational implicatures. In my view their exchange highlights important issues concerning the way in which local pragmatic effects are generated and is worthy of a careful analysis. In what follows I critically examine Simons’s and Recanati’s views and then suggest the view that in the light of this analysis seems to me the most adequate. In particular, I argue—against Recanati—that during the interpretation process interpreters construct literal propositional nuclei, which usually fell short of being truth-evaluable but which play an important role in the interpretation. I claim that the view that assumes that such literal propositions are constructed in the process of interpretation is more universal and may be used to analyse a wider range of examples than the view that does not postulate such constructions. Nevertheless, I maintain—against Simons—that the global and local pragmatic inferences are importantly different. (shrink)

Conferring legal personhood on purely synthetic entities is a very real legal possibility, one under consideration presently by the European Union. We show here that such legislative action would be morally unnecessary and legally troublesome. While AI legal personhood may have some emotional or economic appeal, so do many superficially desirable hazards against which the law protects us. We review the utility and history of legal fictions of personhood, discussing salient precedents where such fictions resulted in abuse or incoherence. We (...) conclude that difficulties in holding “electronic persons” accountable when they violate the rights of others outweigh the highly precarious moral interests that AI legal personhood might protect. (shrink)

Inaccurate body size judgements are associated with body image disturbances, a clinical feature of many eating disorders. Accordingly, body related stimuli have become increasingly important in the study of estimation inaccuracies and body image disturbances. Technological advancements in the last decade have led to an increased use of computer generated (CG) body stimuli in body image research. However, recent face perception research has suggested that CG face stimuli are not recognised as readily and may not fully tap facial processing mechanisms. (...) The current study assessed the effectiveness of using CG stimuli in an established body size estimation task (the ‘bodyline’ task). Specifically, we examined whether employing CG body stimuli alters body size judgments and associated estimation biases. One hundred and six 17- to 25-year-old females completed the CG bodyline task, which involved estimating the size of full-length CG body stimuli along a visual analogue scale. Our results show that perception of body size for CG stimuli was non-linear. Participants struggled to discriminate between extreme bodies sizes and overestimated the size change between near to average bodies. Furthermore, one of our measured size estimation biases was larger for CG stimuli. Our collective findings suggest using caution when employing CG stimuli in experimental research on body perception. (shrink)

Joanna Demers argues that Houellebecqs apocalypse can be understood as a system analogous to Hegels, and interrogates the ethics of such a system.

In the recent philosophical literature, several counterexamples to the interpretative principle that symmetry-related models are physically equivalent have been suggested The Oxford handbook of philosophy of physics, Oxford University Press, Oxford, 2013, Noûs 52:946–981, 2018; Fletcher in Found Phys 50:228–249, 2020). Arguments based on these counterexamples can be understood as arguments from scientific practice of roughly the following form: because in scientific practice such-and-such symmetry-related models are treated as representing distinct physical situations, these models indeed represent distinct physical situations. In (...) this paper, a strategy for analysing arguments of this type is presented and applied to the examples that can be found in the literature. I argue that if we are exclusively interested in models understood as representing entire possible worlds, arguments from scientific practice should involve some additional assumptions to guarantee they are relevant for models understood in this way. However, none of the examples presented in the literature satisfy all these additional assumptions, which leads to the conclusion that arguments from scientific practice based on these examples do not undermine the interpretative principle that different symmetry-related models represent the same possible world. (shrink)

Recently, scholars have described the emotional consequences of transnational motherhood on families. Research, however, has neglected to address the lives of migrant fathers and how they compare to those of migrant mothers. This article fills the gap by analyzing the experiences of Mexican transnational mothers and fathers residing in New Jersey. Ethnographic data and interviews show that parents behave in similar ways when internationally separated from children. However, their migration patterns and emotional responses to separation differ. I show that these (...) differences are tied to Mexican gender ideology in which women’s maternal roles are sacralized, whereas fathers’ roles are tied to financial provision. Although the contemporary Mexican transnational family structure challenges gender norms, the analysis of how parents understand their family roles when separated from their children proves gender ideals to be highly durable in the transnational context. (shrink)

Unprecedented advances in medicine, genetic engineering, and demographic forecasting raise new questions that strain the categories and assumptions of traditional ethical theories. Heyd's approach resolves many paradoxes in intergenerational justice, while offering a major test case for the profound problems of the limits of ethics and the nature of value.

The question of whether AI systems such as robots can or should be afforded moral agency or patiency is not one amenable either to discovery or simple reasoning, because we as societies constantly reconstruct our artefacts, including our ethical systems. Consequently, the place of AI systems in society is a matter of normative, not descriptive ethics. Here I start from a functionalist assumption, that ethics is the set of behaviour that maintains a society. This assumption allows me to exploit the (...) theoretical biology of sociality and autonomy to explain our moral intuitions. From this grounding I extend to consider possible ethics for maintaining either human- or of artefact-centred societies. I conclude that while constructing AI systems as either moral agents or patients is possible, neither is desirable. In particular, I argue that we are unlikely to construct a coherent ethics in which it it is ethical to afford AI moral subjectivity. We are therefore obliged not to build AI we are obliged to. (shrink)

Everyone knows what is feels like to be in pain. Scraped knees, toothaches, migraines, giving birth, cancer, heart attacks, and heartaches: pain permeates our entire lives. We also witness other people - loved ones - suffering, and we 'feel with' them. It is easy to assume this is the end of the story: 'pain-is-pain-is-pain', and that is all there is to say. But it is not. In fact, the way in which people respond to what they describe as 'painful' has (...) changed considerably over time. In the eighteenth and nineteenth centuries, for example, people believed that pain served a specific (and positive) function - it was a message from God or Nature; it would perfect the spirit. 'Suffer in this life and you wouldn't suffer in the next one'. Submission to pain was required. Nothing could be more removed from twentieth and twenty-first century understandings, where pain is regarded as an unremitting evil to be 'fought'. Focusing on the English-speaking world, this book tells the story of pain since the eighteenth century, addressing fundamental questions about the experience and nature of suffering over the last three centuries. How have those in pain interpreted their suffering - and how have these interpretations changed over time? How have people learnt to conduct themselves when suffering? How do friends and family react? And what about medical professionals: should they immerse themselves in the suffering person or is the best response a kind of professional detachment? (shrink)

Life typically becomes an object of reflection when it is seen to be under threat. In particular, humans have a tendency to engage in thinking about life (instead of just continuing to live it) when being confronted with the prospect of death: be it the death of individuals due to illness, accident or old age; the death of whole ethnic or national groups in wars and other forms of armed conflict; but also of whole populations, be they human or nonhuman. (...) Even though Minimal Ethics for the Anthropocene is first and foremost concerned with life--understood as both a biological and social phenomenon--it is the narrative about the impending death of the human population (i.e., about the extinction of the human species), that provides a context for its argument. "Anthropocene" names a geo-historical period in which humans are said to have become the biggest threat to life on earth. However, rather than as a scientific descriptor, the term serves here primarily as an ethical injunction to think critically about human and nonhuman agency in the universe. Restrained in tone yet ambitious in scope, the book takes some steps towards outlining a minimal ethics thought on a universal scale. The task of such minimal ethics is to consider how humans can assume responsibility for various occurrences in the universe, across different scales, and how they can respond to the tangled mesh of connections and relations unfolding in it. Its goal is not so much to tell us how to live but rather to allow us to rethink "life" and what we can do with it, in whatever time we have left. The book embraces a speculative mode of thinking that is more akin to the artist's method; it also includes a photographic project by the author."--Publisher's description. (shrink)

Contemporary electronic music has splintered into numerous genres and subgenres, all of which share a concern with whether sound, in itself, bears meaning. Listening through the Noise considers how the experience of listening to electronic music constitutes a departure from the expectations that have long governed music listening in the West.

Since its advent in the 20th century, informed consent has become a cornerstone of ethical healthcare, and obtaining it a core obligation in medical contexts. In my dissertation, I aim to examine the theoretical underpinnings of informed consent and identify what values it is taken to protect. I will suggest that the fundamental motivation behind informed consent rests in something I’ll call bodily self-sovereignty, which I argue involves a coupling of two groups of values: autonomy and non-domination on the one (...) hand, and self-ownership and personal integrity on the other. I will then go on to consider two 'case studies' I take to shed light on what is at stake in securing informed consent - consent in psychiatrically ill populations, and consent to interventions that involve the modification of the genetic germline. (shrink)

Each year thousands of individuals enrol in clinical trials as healthy volunteers to earn money. Some of them pursue research participation as a full-time or at least a part-time job. They call themselves professional or semiprofessional guinea pigs. The practice of paying healthy volunteers raises numerous ethical concerns. Different payment models have been discussed in literature. Dickert and Grady argue for a wage-payment model. This model gives research subjects a standardised hourly wage, and it is based on an assumption that (...) research participation is morally indistinguishable from other forms of unskilled labour. In this paper, I will challenge this assumption. I will argue that human guinea pigging has particular characteristics which taken together make it significantly different from other forms of labour. Participation in research is skill-independent. Healthy volunteers are valuable not because they are skilful persons, but because they are human bodies. The role of research volunteers is mainly passive. They are not asked to produce goods or deliver services. They are paid for enduring unpleasant, painful and risky interventions performed by investigators. Research volunteering involves inherent risks and uncertainties, and subjects have little or no control over their minimisation and materialisation. I conclude that participation in clinical research is a specific kind of activity. It is more like renting out one’s body to strangers, than working. Thus, research participation should not be treated on par with other forms of employment. (shrink)

The article investigates the relations between Hausdorff and non-Hausdorff manifolds as objects of general relativity. We show that every non-Hausdorff manifold can be seen as a result of gluing together some Hausdorff manifolds. In the light of this result, we investigate a modal interpretation of a non-Hausdorff differential manifold, according to which it represents a bundle of alternative space-times, all of which are compatible with a given initial data set.

This article discusses the idea of intra-generational education. Drawing on Braidotti’s nomadic subject and Barad’s conception of agency, we consider what intra-generational education might look like ontologically, in the light of critical posthumanism, in terms of natureculture world, nomadism and a vibrant indeterminacy of knowing subjects. In order to explore the idea of intra-generationalism and its pedagogical implications, we introduce four concepts: homelessness, agelessness, playfulness and wakefulness. These may appear improbable in the context of education policy-making today, but they are (...) born of theorising our practices in the age-transgressive field of Philosophy with Children. We argue that these concepts help to reconfigure intra-generational relations, ways of being and becoming. They express the longing, corporeality and visionary epistemology of nomadic enquiry. These inventions express a non-hierarchical philosophy of immanence. We draw some tentative conclusions about educational practices more generally. (shrink)

In this paper, I challenge the distinction between “epistemic” and “ontic” states propounded by Harrigan and Spekkens (Found Phys 40:125–157, 2010) by pointing out that because knowledge is factive, any state that represents someone’s knowledge about a physical system thereby also represents something about the physical system itself, so there is no such thing as “mere knowledge”. This criticism leads to the reformulation of the main question of the debate: instead of asking whether a given state is ontic or epistemic, (...) we should instead ask whether a given change of a state is ontic or epistemic. In particular, in the context of quantum mechanics, one can ask whether the collapse of the quantum state could be understood as an epistemically successful change of the observer’s beliefs about the complete state of the system that is not associated with any change in the physical reality. I argue that the answer to this question should be in the negative because it is possible that, in a series of measurements, the collapse rule tells us to update a certain state to a different one and then back to the same state; if both of these updates are merely changes of our beliefs, then they could not both be epistemically successful. (shrink)

Background:Data representing people’s behaviour, attitudes, feelings and relationships are increasingly being harvested from social media platforms and re-used for research purposes. This can be ethically problematic, even where such data exist in the public domain. We set out to explore how the academic community is addressing these challenges by analysing a national corpus of research ethics guidelines and published studies in one interdisciplinary research area.Methods:Ethics guidelines published by Research Councils UK, its seven-member councils and guidelines cited within these were reviewed. (...) Guidelines referring to social media were classified according to published typologies of social media research uses and ethical considerations for social media mining. Using health research as an exemplar, PubMed was searched to identify studies using social media data, which were assessed according to their coverage of ethical considerations and guidelines.Results:Of the 13 guidelines published or recom... (shrink)

In this article, we discuss epistemological limitations relating to the use of ethnoracial categories in biomedical research as devised by the Office of Management and Budget’s institutional guidelines. We argue that the obligation to use ethnoracial categories in genomics research should be abandoned. First, we outline how conceptual imprecision in the definition of ethnoracial categories can generate epistemic uncertainty in medical research and practice. Second, we focus on the use of ethnoracial categories in medical genetics, particularly genomics-based precision medicine, where (...) ethnoracial identity is understood as a proxy for medically relevant differences among individuals. Notably, extensive criticisms have been made already against the genetic interpretation of races, but, nonetheless, the concept of race remains a key element of contemporary genomics. This motivates us to explore possible reasons why such criticisms may have been ineffective in redirecting attention to other (non-race-based) ways of controlling for human variability. We contend that popular arguments against the idea that human races have a genetic basis, though convincing in many respects, are not sufficient to exclude the pragmatic use of race and ethnicity as proxies for genetic variability related to complex phenotypes. Finally, we provide two further arguments to support the idea that ethnoracial categories are unlikely to provide meaningful insights into medical genetics, which implies that even the interpretation of race as a useful tool to stratify disease risk is unwarranted. (shrink)

This article is an analysis and critique of emergent theologies, focusing on areas of Christology and pneumatology. An increasing number of Christian theologians are integrating emergence theory into their work. I argue that, despite the range of theological commitments and methodological approaches represented by these scholars, each faces similar problematic tendencies when their Christian doctrines are combined with emergence theory. It is concluded that the basic logic of emergence theory, whereby matter is seen to precede mind, makes it difficult for (...) emergent theologies to offer an account of salvation, avoid significant issues regarding God's involvement with evil, and maintain divine transcendence. It is concluded, therefore, that Christian theology should look elsewhere for a complementary metaphysical framework with which to bridge scientific and theological discourse. (shrink)

Given that empathy allows people to form and maintain satisfying social relationships with other subjects, it is no surprise that this is one of the most studied phenomena in the area of human–robot interaction (HRI). But the fact that the term ‘empathy’ has strong social connotations raises a question: can it be applied to robots? Can we actually use social terms and explanations in relation to these inanimate machines? In this article, I analyse the range of uses of the term (...) empathy in the field of HRI studies and social robotics, and consider the substantial, functional and relational positions on this issue. I focus on the relational (cooperational) perspective presented by Luisa Damiano and Paul Dumouchel, who interpret emotions (together with empathy) as being the result of affective coordination. I also reflect on the criteria that should be used to determine when, in such relations, we are dealing with actual empathy. (shrink)

Who was truly capable of experiencing pain? In this article, I explore ideas about the distribution of bodily sensitivity in patients from the early nineteenth century to 1965 in Anglo-American societies. While certain patients were regarded as “truly hurting,” other patients’ distress could be disparaged or not even registered as being “real pain.” Such judgments had major effects on regimes of pain-alleviation. Indeed, it took until the late twentieth century for the routine underestimation of the sufferings of certain groups of (...) people to be deemed scandalous. Often the categorizations were contradictory. For instance, the humble status of workers and immigrants meant that they were said to be insensitive to noxious stimuli; the profound inferiority of these same patients meant that they were especially likely to respond with “exaggerated” sensitivity. How did physicians hold such positions simultaneously? Pain-assignation claimed to be based on natural hierarchical schemas, but the great Chain of Feeling was more fluid than it seemed. (shrink)

In this paper non-Hausdorff manifolds as potential basic objects of General Relativity are investigated. One can distinguish four stages of identifying an appropriate mathematical structure to describe physical systems: kinematic, dynamical, physical reasonability, and empirical. The thesis of this paper is that in the context of General Relativity, non-Hausdorff manifolds pass the first two stages, as they enable one to define the basic notions of differential geometry needed to pose the problem of the evolution-distribution of matter and are not in (...) conflict with the Einstein equations. With regard to the third stage, various potential conflicts with physical reasonability conditions are considered with a tentative conclusion that non-Hausdorff manifolds are more likely to pass this stage than is typically assumed. When dealing with some of these problems, the modal interpretation of non-Hausdorff manifolds is invoked, according to which they represent bundles of alternative possible spacetimes rather than single spacetimes. (shrink)