This paper reports and analyzes the perceptions of researchers involved in the EU project LowInputBreed on the ethical challenges facing low input livestock production and how these challenges relate to the ambitions of the research project. The study is based on observations of two workshops; one at the beginning of the project and one at the end. The focus is on identifying common themes across the four species groups involved. The main findings of the study are that from a biological (...) perspective a variety of ways to better meet the needs of low input production exist. However, these solutions share some of the problems regarding animal welfare that also characterizes intensive production systems. The question thus becomes whether these solutions will meet the consumer concerns that lies behind the choice of paying a premium for local, low input products or whether the quality of these products will disappear in the eyes of the consumers. (shrink)

The Gouldian argument for evolutionary contingency found in Wonderful Life can be dissected into three premises: palaeontological, macro-evolutionary, and developmental. Discussions of evolutionary contingency have revolved primarily around the developmental. However, a shift in methodological practice and new palaeontological evidence subsequent to the book’s publication appears to threaten the palaeontological premise that asserts high Cambrian disparity, or, roughly, that morphological differences between the Cambrian species were high. This presents a prima facie problem: Did the Cambrian consist of enough anatomical variety (...) to fuel a different outcome upon a replay of the tape of life? I investigate the role that disparity plays in the Gouldian argument for evolutionary contingency and conclude that the reduced disparity view does not undermine the argument, per se. As for the macro-evolutionary premise, Gould never offers any explicit justification for the idea that species sorting was indiscriminate or ‘lottery-like’ (though he certainly gestures at it). Putting aside the exegetical, I consider certain empirical avenues for underwriting the macro-evolutionary premise and argue that the most plausible route is to appeal to the special status of mass extinctions, a move that is not entirely unfamiliar to macro-evolutionists. That is, mass extinctions can be good sources of contingency due to their being ‘chancy’ in at least three respects. In sum, I update the palaeontological and macro-evolutionary premises as to reconstrue the Gouldian argument for evolutionary contingency in its strongest form. (shrink)

In the 2005 Kitzmiller v Dover Area School Board case, a federal district court ruled that Intelligent Design creationism was not science, but a disguised religious view and that teaching it in public schools is unconstitutional. But creationists contend that it is illegitimate to distinguish science and religion, citing philosophers Quinn and especially Laudan, who had criticized a similar ruling in the 1981 McLean v. Arkansas creation-science case on the grounds that no necessary and sufficient demarcation criterion was possible and (...) that demarcation was a dead pseudo-problem. This article discusses problems with those conclusions and their application to the quite different reasoning between these two cases. Laudan focused too narrowly on the problem of demarcation as Popper defined it. Distinguishing science from religion was and remains an important conceptual issue with significant practical import, and philosophers who say there is no difference have lost touch with reality in a profound and perverse way. The Kitzmiller case did not rely on a strict demarcation criterion, but appealed only to a “ballpark” demarcation that identifies methodological naturalism as a “ground rule” of science. MN is shown to be a distinguishing feature of science both in explicit statements from scientific organizations and in actual practice. There is good reason to think that MN is shared as a tacit assumption among philosophers who emphasize other demarcation criteria and even by Laudan himself. (shrink)

T. S. Champlin; VII*—Tendencies, Proceedings of the Aristotelian Society, Volume 91, Issue 1, 1 June 1991, Pages 119–134, https://doi.org/10.1093/aristotelian/9.

This paper demonstrates the undecidability of a number of logics with quantification over public announcements: arbitrary public announcement logic, group announcement logic, and coalition announcement logic. In APAL we consider the informative consequences of any announcement, in GAL we consider the informative consequences of a group of agents all of which are simultaneously making known announcements. So this is more restrictive than APAL. Finally, CAL is as GAL except that we now quantify over anything the agents not in that group (...) may announce simultaneously as well. The logic CAL therefore has some features of game logic and of ATL. We show that when there are multiple agents in the language, the satisfiability problem is undecidable for APAL, GAL, and CAL. In the single agent case, the satisfiability problem is decidable for all three logics. (shrink)

I argue here that in the end Bourdieu's theory of practice fails to overcome the problem on which it expressly centers, namely, subject-object dualism. The failure is registered in his avowed materialism, which, though significantly "generalized," remains what it says: a materialism. In order to substantiate my criticism, I examine for their ontological presuppositions three areas of his theoretical framework pertaining to the questions of (1) human agency (as seen through the conceptual glass of the habitus), (2) otherness, and (3) (...) the gift. By scrutinizing Bourdieu's powerful and progressive social theory, with an eye to finding fault, I hope to show the need to take a certain theoretical action, one that is patently out of keeping with the usual self-presentation and self-understanding of social science. The action I have in mind is this: because the problem of subject-object dualism is in the first place a matter of ontology, in order successfully to address it there must take place a direct shift of ontological starting point, from the received starting point in Western thought to one that projects reality in terms of ambiguity that is basic. With this shift the dualism of subject and object dissolves by definition, leaving a social reality that, for reasons of its basic ambiguity, is best approached as a question of ethics before power. (shrink)

Selected articles of Ēṭukūru Balarāmamūrti on Marxist philosophy; includes contributed on his life and work.

Jaina interpretation of Tarkasaṅgraha of Annambhaṭṭa, work on Hindu logic ; includes Sanskrit commentary.

Classical text on Nyaya and Vaiśeṣika philosophy; with Āloka Sanskrit commentary.

T. S. Champlin; VII*—Tendencies, Proceedings of the Aristotelian Society, Volume 91, Issue 1, 1 June 1991, Pages 119–134, https://doi.org/10.1093/aristotelian/9.

Externalism holds that the content of our utterances and thoughts are determined partly by the environment. Here, I offer an argument which suggests that externalism is incompatible with a natural view about ontological commitment--namely, the Quinean view that such commitments are fixed by the range of the variables in your theory. The idea in brief is that if Oscar mistakenly believes that water = XYZ, the externalist ontologically commits Oscar to two waterish kinds, whereas the Quinean commits him to one (...) such kind (albeit a metaphysically impossible kind). The penultimate section addresses a variety of objections to the argument. (shrink)

A questionnaire relating to attitudes towards setting economic priorities within the health care system was sent to all 151 general practitioners in Northern Norway. Of these, 109 (72 per cent) responded. Ninety-six per cent of the respondents agreed or partly agreed that the setting of economic priorities within the health care system was necessary. Ninety-three per cent had experienced a conflict between their responsibility towards the individual patient and the requirement for them to manage the health budget. The responses suggest (...) that doctors act more in the interests of their patient than the interests of society. However, 68 per cent reported having refrained from giving the best treatment to patients because it was too expensive. As many as 60 per cent of the respondents wanted more public guidelines. Only 10 per cent wanted doctors to have more influence in difficult questions arising from setting priorities. (shrink)

This draft now appears (in revised form) as Chapter 7 of _Self-Reflection for the Opaque Mind_. See http://philpapers.org/rec/PARSFT-3.

W artykule tym przedstawiony został system aksjomatyczny fonologii teoretycznej, stanowiący pewną modyfikację teorii opublikowanej przez autora w pracyLogiczna rekonstrukcja pojęcia fonemu (Studia Logica XI, 1961, s. 139–183).

Книга предназначена для философов, правоведов и специалистов по естественным наукам, а также для заинтересованных читателей.

Some worry that semantic externalism is incompatible with knowing by introspection what content your thoughts have. In this paper, I examine one primary argument for this incompatibilist worry, the slow-switch argument. Following Goldberg , I construe the argument as attacking the conjunction of externalism and “skeptic immune” knowledge of content, where such knowledge would persist in a skeptical context. Goldberg, following Burge :649–663, 1988), attempts to reclaim such knowledge for the externalist; however, I contend that all Burge-style accounts vindicate that (...) a subject can introspectively know that she is thinking that “water is wet.” They do not yet show how a subject can introspectively know what she is thinking—which is the distinctive type of knowing at issue in the slow-switch argument. Nonetheless, I subsequently amend the Burge-style view to illustrate how an externalist can introspectively “know-what” content her thought has, and know it in a skeptic immune manner, despite what the slow-switch argument may suggest. For one, I emphasize that “knowing what” can be ontologically non-committal . For another, following Boer and Lycan , I stress that “knowing what” is purpose-relative–and for at least some purposes, it seems possible for the externalist to “know what” content her thought has, even if skeptical hypotheses about XYZ are relevant. (shrink)

The present piece is a reply to G. Hoffmann on my infallibilist view of self-knowledge. Contra Hoffmann, it is argued that the view does not preclude a Quinean epistemology, wherein every belief is subject to empirical revision.