To investigate whether people can implicitly learn regularities in a social context, we developed a new implicit sequence learning task combining elements from classic false belief and serial reaction time tasks. Participants learned that protagonists were offered flowers at four locations. The protagonists' beliefs concerning the flowers were true or false, depending on their orientation, respectively, toward the scene or away from it. Unbeknown to the participants, there was a fixed belief-related sequence involving three dimensions. Participants had to indicate as (...) fast as possible where the flowers were located, or how many flowers were given according to the protagonists. Experiment 1 combined perceptual and motor processes, whereas Experiment 2 unconfounded the sequence and motor responses, allowing to investigate pure perceptual implicit learning. For reasons of comparison, two non-social conditions were created in Experiment 2 by replacing the protagonists with two non-social objects—colored cameras or shapes. Results revealed significant implicit sequence learning of all belief-related dimensions in Experiment 1, and of true-false belief orientation in Experiment 2, even without a motor confound. Importantly, there were faster reaction times and stronger sequence learning effects in the social than in the non-social conditions. The present findings demonstrate for the first time that people are able to implicitly learn belief-related sequences. (shrink)

Kris McDaniel argues that there are different ways in which things exist. For instance, past things don't exist in the same way as present things. Numbers don't exist in the same way as physical objects; nor do holes, which are real, but less real than what they are in. McDaniel's theory of being illuminates a wide range of metaphysical topics.

The Southern Journal of Philosophy, EarlyView.

The basic tenets of “classical” naturalism (exemplified in the work of Mead, Buchler, and Randall, among others) are delineated and distinguished from other versions of naturalism. Classical naturalism is also distinguished from reductive materialism and idealism. Nature is asserted to be indefinitely plural and not amenable to monistic or dualistic categorial schemes; that is, the principle of “ontological parity” is maintained. The method of inquiry of naturalism is outlined, along with the notion of truth as perspectivally objective. The metaphysical hypotheses (...) are then used to examine culture. Culture is found to be the specific environment of human being, arising out of, but irreducible to, other natural processes. Culture is described as the cumulative gestures of the human social organism as it discovers and creates itself in mutual constitution with other natural processes and products. (shrink)

In this paper, I formulate, elucidate, and defend a version of modal realism with overlap, the view that objects are literally present at more than one possible world. The version that I defend has several interesting features: (i) it is committed to an ontological distinction between regions of spacetime and material objects; (ii) it is committed to compositional pluralism, which is the doctrine that there is more than one fundamental part-whole relation; and (iii) it is the modal analogue of endurantism, (...) which is the doctrine that objects persist through time by being wholly present at each moment they are located. (shrink)

I argue that extended simples are possible. The argument given here parallels an argument given elsewhere for the claim that the shape properties of material objects are extrinsic, not intrinsic as is commonly supposed. In the final section of the paper, I show that if the shape properties of material objects are extrinsic, the most popular argument against extended simples fails.

The problem of qualitative heterogeneity is to explain how an extended simple can enjoy qualitative variation across its spatial or temporal axes, given that it lacks both spatial and temporal parts. I discuss how friends of extended simples should address the problem of qualitative heterogeneity. I present a series of arguments designed to show that rather than appealing to fundamental distributional properties one should appeal to tiny and short-lived tropes. Along the way, issues relevant to debates about material composition, persistence (...) over time and existence monism are discussed.  . (shrink)

This paper assesses the contribution of Karl Polanyi, a theorist largely ignored in fascism scholarship, toward understanding fascism’s interwar rise and present-day implications. In exploring Polanyi’s work in The Great Transformation and lesser-known and unpublished writings, a sophisticated and largely original conception of fascism emerges, rooted in the idea of ‘anti-individualism’ as its foundational trait. Polanyi accounts for fascism’s philosophical content, ideological plasticity, political function and societal form, intervening in debates over how to define fascism, its ambiguity with the populist (...) far-right, and on its both economically reactionary and socially revolutionary qualities. Polanyi’s analysis suggests an enduring vulnerability on the part of liberal capitalism to fascist currents as (1) a solution to the instability of the market economy (and broader incompatibility between capitalism and democracy) at the systemic level, and (2) to the crisis of the individual subject on a social and moral level. I end by considering how Polanyi’s theory might be applied to locate current neo-fascist movements and elucidate the sociological problems underpinning their existence. (shrink)

Suppose that a material object is gunky: all of its parts are located in space, and each of its parts has a proper part. Does it follow from this hypothesis that the space in which that object resides must itself be gunky? I argue that it does not. There is room for gunky objects in a space that decomposes without remainder into mereological simples.

Kris Sealey received her Ph.D. from the University of Memphis and is now Professor of Philosophy at the Pennsylvania State University. Her work ranges across a variety of ????ields from existential phenom-enology to the Philosophy of Race, Caribbean philosophy, and de-colonial philosophy. In this interview, conducted over email across several months, we track Sealey’s intellectual journey, focussing on her ????irst book, Moments of Disruption: Levinas, Sartre, and the Question of Transcendence, and her recent Creolizing the Nation, which received the (...) Nicolás Cristóbal Guillén Batista Outstanding Book Award from the Caribbean Philosophical Association. Along the way, we touch upon her shift from biology and mathematics to Continental philosophy, the relationship between philosophy and personal biography, the nature and promises of a creolizing ap-proach to philosophical research, and the need for philosophy to remain expansive, diverse, and inclusive. Kris Sealey a obtenu son doctorat de l’Université de Memphis et est maintenant professeure de philosophie à l’Université de Pennsylva-nia State. Son travail couvre une variété de domaines allant de la phénoménologie existentielle à la philosophie de la race, en passant par la philosophie caribéenne et la philosophie décoloniale. Dans cet entretien, mené par courrier électronique sur plusieurs mois, nous suivons le parcours intellectuel de Sealey, en nous concentrant sur son premier livre, Moments of Disruption: Levinas, Sartre, and the Question of Transcendence, et son récent Creolizing The Na-tion, qui a reçu le prix Nicolás Cristóbal Guillén Batista de l’Association philosophique des Caraïbes. Chemin faisant, nous dis-cutons de son passage de la biologie et des mathématiques à la phi-losophie continentale, de la relation entre la philosophie et la bio-graphie personnelle, de la nature et des promesses d’une approche créolisante de la recherche philosophique, et de la nécessité pour la philosophie de rester expansive, diversi????iée, et inclusive. (shrink)

I argue that composition as identity is incompatible with the possibility of emergent properties (as characterized in the paper) and so should be rejected.

Recently, I’ve championed the doctrine that fundamentally different sorts of things exist in fundamentally different ways.1 On this view, what it is for an entity to be can differ across ontological categories.2 Although historically this doctrine was very popular, and several important challenges to this doctrine have been dealt with, I suspect that contemporary metaphysicians will continue to treat this view with suspicion until it is made clearer when one is warranted in positing different modes of existence.3 I address this (...) concern here. The question of when to posit ways of being is closely related to a more general question: when should one think that some philosophically interesting expression is analogous? Accordingly, my strategy here is as follows. First, I briefly explain my interpretation of ontological pluralism, the doctrine that there are ways of being.4 Second, I introduce the notion of an analogous term, and show how, on most ways of implementing ontological pluralism, “existence” is analogous. Third, I discuss two sufficient conditions for when one is warranted in claiming that a philosophically interesting term is analogous. Fourth, I present a series of ontological schemes, each of which satisfies at least one of the sufficient conditions. The upshot is this: if you are attracted to one of these ontologies, you have reason to believe in ways of being. The careful reader will have noted the apparent modesty of my conclusion. Unfortunately, I do not believe that one could ever be rationally required to believe in ways of being. Still, in general a metaphysic is a live option to the extent that it is shown to be rationally permissible to believe. Since the apparent consensus among contemporary analytic metaphysicians is that believing that things can exist in different ways is silly or confused, establishing the rational permissibility of belief in ways of being is a non-trivial task. Let us begin. (shrink)

Heidegger distinguishes between things that are present-at-hand and things that are ready-to-hand. I argue that, in Heidegger, this distinction is between two sets of entities rather than between two ways of considering one and the same set of entities. I argue that Heidegger ascribes distinct temporal, essential, and phenomenological properties to these two different kinds of entities.

We argue that desire is an attitude that relates a person not to one proposition but rather to two, the first of which we call the object of the desire and the second of which we call the condition of the desire. This view of desire is initially motivated by puzzles about conditional desires. It is not at all obvious how best to draw the distinction between conditional and unconditional desires. In this paper we examine extant attempts to analyse conditional (...) desire. From the failures of those attempts, we draw a moral that leads us to the correct account of conditional desires. We then extend the account of conditional desires to an account of all desires. We attempt to explain the distinction between intrinsic and extrinsic desire in light of our account of desire. We show how to use our account to solve Wollheim’s paradox of democracy and to save modus ponens. Finally, we extend the account of desire to related phenomena, such as conditional promises, intentions, and commands. (shrink)

In his paper, “Is There an ‘Anomalous’ Section of the Laffer Curve?”, Walter Block describes some situations in which it appears that a libertarian should violate the non-aggression principle. To rectify this, Block proposes a different perspective on libertarianism which he calls punishment theory. This paper argues that no new theory is needed, as the non-aggression principle can be used to resolve the apparent conundrums.

Ten years after the assault on the World Trade Center, the National September 11 Memorial and Museum was opened to the public. Built amidst the busy financial corridors of Lower Manhattan, the memorial was designed to provide a tranquil space for honoring those who perished in the terror attacks. Yet reading the 9/11 Memorial in terms of public remembrance fails to account for either the ontopolitical impact of the attacks as an event that continues to unfold or the contingent relationship (...) of the monument to modes of narratizing 9/11 trauma. To counter the recuperation of the 9/11 Memorial within nationalist security discourses, this essay employs an object-oriented framework to evaluate how 9/11 texts, political symbols, and memorial components operate as things-in-themselves, retaining individual agency apart from human motivations. Theorizing the signifer of “9/11” as a fiction productive of homogenized affect, I argue that the 9/11-signifier stabilizes the equilibrium of the state by suppressing the agency of objects that propose ways of relating to 9/11 that challenge the “hyperrelational” logic of United States security constructs, whereby all objects are said to be interconnected through a conflation of the marketplace, Constitution, and God. In preserving the material displacement of objects from familiar spatiotemporal locations, however, I contend that the 9/11 Memorial deterritorializes becoming from human subjectivity to withdrawn objectal being, in turn creating space for an uncanny affirmation of difference. (shrink)

I am attracted to ontological pluralism, the doctrine that some things exist in a different way than other things.1 For the ontological pluralist, there is more to learn about an object’s existential status than merely whether it is or is not: there is still the question of how that entity exists. By contrast, according to the ontological monist, either something is or it isn’t, and that’s all there is say about a thing’s existential status. We appear to be to be (...) ontological committed to what I will call almost nothings. Examples of almost nothings include holes, cracks, and shadows; almost nothings thrive in the absence of ‘positive’ entities such as donuts, walls, and sunlight. Let’s focus on holes, since the literature on them is voluminous.2 We quantify over holes, and even count them: we say, for example, that there are some holes in the cheese, seven to be precise. We ascribe features to them and talk as though they stand in relations: that hole is three feet wide, much wider than that tire over there. Holes apparently persist through time, as evidenced by the fact that my sweater has the same hole in it as the last time you saw me wear it. We even talk as though holes are causally efficacious: my ankle was badly sprained because I stepped in that hole in the sidewalk.3 It seems then that we believe in holes. If our beliefs are true, holes must enjoy some kind of reality. This puts the ontological monist in an uncomfortable position. According to her, everything that there is enjoys the same kind of reality, which is the kind of reality enjoyed by full-fledged concrete entities such as ourselves. She is committed to the unpleasant claim that holes are just as real as concretia, a claim that is apt to be met with incredulous stares by those not acquainted with contemporary metaphysics. Roy Sorensen (2008, p. 19) notes the tension almost nothings generate for ontological monists: ‘… it feels paradoxical to say that absences exist—but no better to say that absences do not exist’.. (shrink)

Friends of states of affairs and structural universals appeal to a relation, structure-making, that is allegedly a kind of composition relation: structure-making ?builds? facts out of particulars and universals, and ?builds? structural universals out of unstructured universals. D. M. Armstrong, an eminent champion of structures, endorses two interesting theses concerning composition. First, that structure-making is a composition relation. Second, that it is not the only (fundamental) composition relation: Armstrong also believes in a mode of composition that he calls mereological, and (...) which he takes to be the only kind of composition recognized by his philosophical adversaries, such as David Lewis. Armstrong, accordingly, is a kind of pluralist about compositional relations: there is more than one way to make wholes from parts. In this paper, I critically evaluate Armstrong's compositional pluralism. (shrink)

Heidegger also famously says that Being depends on Dasein, even though beings in general do not. This is perplexing. “Heidegger and the “There Is” of Being” offers an interpretation of what’s going on in the passages in which this sort of assertion is made.

Philosophical questions concerning parts and wholes have received a tremendous amount of the attention of contemporary analytic metaphysicians. In what follows, I discuss some of the central questions. The questions to be discussed are: how general is parthood? Are there different kinds of parthood or ways to be a part? Can two things be composed of the same parts? When does composition occur? Can material objects gain or lose parts? What is the logical form of the parthood relation enjoyed by (...) material objects? (shrink)

Let us agree that everything that there is exists, and that to be, to be real, and to exist are one and the same. Does everything that there is exist to the same degree? Or do some things exist more than others? Are there gradations of being? I argue that some entities exist more than others. Moreover, many of the notions in play in contemporary metaphysical discourse, such as fundamentality, perfect naturalness, and grounding ought to be cashed out in terms (...) of degree of existence. (shrink)

No university or research institution is immune to research misconduct or the more widespread problem of questionable research practices. To strengthen integrity in research, universities worldwide have developed education in research integrity. However, little is known about education in research integrity for PhD students in European research-intensive universities. We conducted a content analysis of didactic materials of 11 of the 23 members of the League of European Research Universities (LERU) to map out the content, format, frequency, duration, timing, and compulsory (...) status of their training programmes and the characteristics of instructors of the onsite courses. Quantitative results revealed substantial variation in educational materials among the studied institutions. This variation might be because European research universities are free to design curricula without any requirements from the European, national, or institutional public funding channels. Given the challenges inherent to modern science and preventing misconduct, research institutions should empower future generations of researchers to engage in responsible research practices. To promote integrity in research among PhD students, we provide a set of recommendations for university-wide education in research integrity for doctoral trainees based on our investigation of educational resources. (shrink)

A short paper proving what the title says.

I argue that a solution to puzzles concerning the relationship ofobjects and their properties – a version of the `bundle' theory ofparticulars according to which ordinary objects are mereologicalfusions of monadic and relational tropes – is also a solution topuzzles of material constitution involving the allegedco-location of material objects. Additionally, two argumentsthat have played a prominent role in shaping the current debate,Mark Heller's argument for Four Dimensionalism and Peter vanInwagen's argument against Mereological Universalism, are shownto be unsound given this version (...) of the bundle theory. (shrink)

Peter van Inwagen presented a powerful argument against the Principle of Sufficient Reason, which I henceforth abbreviate as ‘PSR’. For decades, the consensus was that this argument successfully refuted PSR. However, now a growing consensus holds that van Inwagen’s argument is fatally flawed, at least when ‘sufficient reason’ is understood in terms of ground, for on this understanding, an ineliminable premiss of van Inwagen’s argument is demonstrably false and cannot be repaired. I will argue that this growing consensus is mistaken (...) and that a powerful argument relevantly similar to van Inwagen’s should still concern us, even when we understand ‘sufficient reason’ in terms of ground. (shrink)

Philosophers and psychologists have argued that fiction can ethically educate us: fiction supposedly can make us better people. This view has been contested. It is, however, rarely argued that fiction can morally “corrupt” us. In this article, we focus on the alleged power of fiction to decrease one's prejudices and biases. We argue that if fiction has the power to change prejudices and biases for the better, then it can also have the opposite effect. We further argue that fictions are (...) more likely to be a bad influence than a good one. (shrink)

This is the Stanford Encyclopedia of Philosophy comprehensive article on J.M.E. MacTaggart, with special focus on his methodology for philosophy, his metaphysical system, and his ethics.

This is a defense of endurantism against an alleged paradox.

In a recent paper titled ' Simples ', Ned Markosian asks and answers the Simple Question, which is, 'under what circumstances is it true of some object that it has no proper parts?' Markosian 's answer to the simple question is MaxCon, which states that an object is a simple if and only if it is a maximally continuous object. I present several arguments against MaxCon.

In everyday language, the expression ‘guilty pleasure’ refers to instances where one feels bad about enjoying a particular artwork. Thus, one’s experience of guilty pleasure seems to involve the feeling that one should not enjoy this particular artwork and, by implication, the belief that there are norms according to which some aesthetic responses are more appropriate than others. One natural assumption would be that these norms are first and foremost aesthetic norms. However, this suggestion runs directly against recent findings in (...) experimental philosophy, according to which most people deny the existence of aesthetic norms. Through three studies, we investigated people’s experiences of guilty pleasures and the norms that underlay these experiences. We tentatively conclude that guilty pleasures are more often connected to one’s personal norms and social expectations than to properly aesthetic norms. (shrink)

It is widely agreed upon that aesthetic properties, such as grace, balance, and elegance, are perceived. I argue that aesthetic properties are experientially attributed to some non‐perceptible objects. For example, a mathematical proof can be experienced as elegant. In order to give a unified explanation of the experiential attribution of aesthetic properties to both perceptible and non‐perceptible objects, one has to reject the idea that aesthetic properties are perceived. I propose an alternative view: the affective account. I argue that the (...) standard case of experiential aesthetic property attribution is affective experience. (shrink)

I describe a number of views in which metaphysical fundamentality is accounted for in normative terms. After describing many different ways this key idea could be developed, I turn to developing the idea in one specific way. After all, the more detailed the proposal, the easier it is to assess whether it works. The rough idea is that what it is for a property to be fundamental is for it to be prima facie obligatory to theorize in terms of that (...) property. (shrink)

I argue that there are is no informative statement of necessary and sufficient conditions for being a mereological simple.

In lieu of an abstract, here is a brief excerpt of the content:A Naturalized Context of Moral Reasoning1Elizabeth BaetenAmerican philosophy of the past century seems to have availed itself of the advances in science primarily under the rubric of philosophy of science, especially using physics as the exemplar of scientific inquiry and almost entirely in service of developing an adequate epistemology (and related logic). Though there has been some philosophical work using biological sciences as areas of inquiry, this is most (...) often a matter of investigating either the logic or content of the life sciences as it relates to that of physics or chemistry; for example, trying to determine the proper method and scope of reduction. Cognitive science has been a fruitful avenue for philosophy of mind, but in most cases the dominant model sees mind as “software” able to be understood independently of the process of evolution that led to the human brain.Very little work (until the past half decade) has used advances in the life sciences as fodder for philosophic speculation in areas such as ethics, aesthetics, metaphysics, and so on, though some subfields, like medical ethics, provide exceptions. American pragmatic naturalists, on the other hand, from the second half of the ninteenth century into the middle of the twentieth, insisted that the content of the life sciences was essential in understanding human nature. John Dewey, for example, thoroughly incorporated the premise of humans as biological organisms making our way in environments that must be navigated using natural powers and natural solutions to impediments to action. George Herbert Mead provides another example of a fully naturalized conception of human existence, especially as biological organisms in social interaction in various spheres.What I am particularly concerned with here is making sense of the moral sphere with a conception of the human subject as a product of evolution and both socially constituted and uniquely integrated in an environment (more [End Page 63] carefully—a related suite of environments). The beginning point of this re-framing is in Mead’s notion of the social constitution of human being. Most readers of Mead take up such constitution only in the arena of what Mead calls “significant gesture,” using spoken language, especially in propositional form, as exemplary and as providing the foundation for mind, self-consciousness, and so on. But Mead’s concept of sociality is much wider in scope than this; the concept is fundamental to his cosmology. Furthermore, Mead’s notion of sociality is closely linked to his claim that the emergence of true novelty is possible in a fully naturalized cosmos.Without exploring in greater depth Mead’s contribution to thinking about sociality as a precondition for the most fundamental natural processes,2 I would like to use a broadened version of this to frame some contemporary work in biology, ecology, and cognitive science as they relate to human existence, especially in terms of how we may think productively about the moral sphere.In earlier work, I noted that there is a ubiquitous premise in Western moral theories that I believe is mistaken—or at least worthy of serious reconsideration. Most moral theory takes as axiomatic that whatever feature makes us uniquely human is the same feature that, when perfected, makes us moral. That is, that being “good” at being human makes us “good” humans. This is obviously so for Aristotle, insofar as it is rationality that is our special ergon, and it is using rationality well and beautifully that constitutes human virtue. But I think similar assumptions underlie much of moral theory, ancient and modern, and extend to contemporary work that takes language (or concept) use as peculiarly human and sees linguistic (or conceptual) analysis of moral claims as the proper domain of ethical theory.It seems that this presupposition, in part insisting that morality is uniquely human, is put in question if we take seriously evolution through natural selection and understand the human species to be as much a product of natural selection as any other species. There has been a good deal of ethological work done in the past several decades pointing out the protomoral capacities of other highly social animals, especially in those species to which we are most closely related (see, for example... (shrink)

Cet article fait le point sur la grande diversité de la manière dont la notion de populaire est perçue dans les «Cultural Studies». Grosso modo, les différences qui se manifestent tiennent d'abord au fait que les études culturelles ne constituent pas une discipline homogène: le poids des traditions nationales pèse en effet très fortement sur la manière dont le populaire est conçu et jugé en Grande-Bretagne et aux Etats-Unis . Elles sont liées ensuite au fait que le populaire en soi (...) a fait l'objet d'évaluations très contrastées au cours du développement des études culturelles, qui se sont détachées progressivement de leur défense inconditionnelle de la culture ouvrière. L'émergence du populisme et ses rapports avec le néo-libéralisme s'avèrent décisifs dans les nouvelles évolutions du populaire.This article deals with the various ways in which the concept of "popular" has been dealt with in Cultural Studies. Roughly speaking, the dramatic variety of interpretations has to do first of all with the fact that Cultural Studies is not a homogeneous discipline: national traditions, for instance, continue to play a very important role, so that British Cultural Studies does not analyze the popular the same way as American Cultural Studies . Second, the differences within the field are explained by the fact that the interpretation of the popular has shifted dramatically during the decades in which Cultural Studies developed as an autonomous disciplinary field, progressively ceasing to be the sole study of working class culture. The emergence of populism and its relationships with neo-liberalism play a decisive role in this shifting appreciation. (shrink)

Considering the abysmal track record of orthodox drug rehabilitation programs, whereby a ten percent abstinence rate after one year of treatment is regarded as successful, a responsible introduction to viable alternative methodologies brings hope and promise along with new insight and information. Medical anthropologist H. K. Heggenhougen reviews the growing body of literature that describes and assesses traditional interventions rooted in other cultures , as well as therapies advanced through alternative achievements like acupuncture, biofeedback, and meditation. Besides exploring their salient (...) features and evaluating their efficacy, Dr. Heggenhougen comments authoritatively on their transferability to conventional American and European addiction programs, and supplies an annotated bibliography for use as an independent resource by theoreticians and practitioners in the fields of detoxification and rehabilitation. Exposure to the cross-cultural perspective, replete with potential for creative adaptation, enriches our understanding as it expands exponentially our repertoire of treatment options. (shrink)