‘A Glorious Sun and a Bad Person’. Wittgenstein,Ethical Reflection and the Other

Most commentators working on Wittgenstein’s remarks on ethics note that he rejects the very possibility of traditional normative ethics, that is, a philosophically justified normative guide for right conduct. In this article, Wittgenstein’s view of ethical reflection as presented in his notebooks from 1936 to 1938 is investigated, and the question of whether it involves ethical guidance is addressed. In Wittgenstein’s remarks, we can identify three requirements inherent in ethical reflection. The first two is revealed in the realisation that ethical reflection presupposes both a clear understanding of oneself and a normative ideal of how one ought to live and reason. The third source of normativity springs from the fact that ethical reflection involves a relationship with the other, not as judge, but as example and addressee. In this way, ethical reflection is essentially relational. In the article, we unfold how these three normative sources figure in Wittgenstein’s remarks, especially how the third requirement, the relationship with the other, shows both a point of conversion and a difference between his view of ethics and religious faith. It will also be argued that even if Wittgenstein thus presents ethical reflection as a normatively guided activity, the content of the guidance is personal, springing solely from the reflecting individual.     

Ground zero for a post-moral ethics in J. M. Coetzee’s Disgrace and Julia Kristeva’s melancholic

Perhaps no other novel has received as much attention from moral philosophers as South African writer J. M. Coetzee’s Disgrace. The novel is ethically compelling and yet no moral theory explains its force. Despite clear Kantian moments, neither rationalism nor self-respect can account for the strange ethical task that the protagonist sets for himself. Calling himself the dog man, like the ancient Cynics, this shamelessly cynical protagonist takes his cues for ethics not from humans but from animals. He does not however claim much in the way of empathy or understanding of animals, and his own odd motives remain a puzzle throughout the stages of his ethical transformation. Many scholars approach Coetzee’s text through an ethics of alterity, and even argue that Disgrace is exemplary in this regard. Kristeva’s rendition of alterity ethics brings us close to the novel’s vision, and yet the novel points towards a more primordial basis for ethics in the search for meaning through the human encounter with other animal species.     

What is Classical and Non-Classical Knowledge?

Mamardašvili’s ‘classical’ paradigm of knowledge is seen to be minimally based on extrapolations from Descartes’ classical philosophy to which Mamardašvili attributes features that rather anticipate his own post-classical ontology. The latter is oriented towards the primacy of perception as a subjective process, in which the self-conscious subject constructs the world, not as illusion, but as a ‘picture’ or ‘model’ (Wittgenstein’s Bild). By examining Mamardašvili’s definition of the ‘phenomenon’ against the␣background of Husserl’s ‘reduction’, Wittgenstein’s ‘object’ and the Freudian and post-structuralist psychoanalytic model of subjectivity, the paper arrives at the inference that Mamardašvili is essentially a post-Structuralist thinker who appropriates concepts from various critical and philosophical disciplines to construct his own multi-disciplinary theory of consciousness and perception.     

Is Xunzi��s Virtue Ethics Susceptible to the Problem of Alienation?

In this essay I argue that if Kantian and consequentialist ethical theories are vulnerable to the so-called “problem of alienation,” a virtue ethics based on Xunzi’s ethical writings will also be vulnerable to this problem. I outline the problem of alienation, and then show that the role of ritual (li) in Xunzi’s theory renders his view susceptible to the problem as it has been traditionally understood. I consider some replies on Xunzi’s behalf, and also discuss whether the problem affects other Confucian and eudaimonian approaches to virtue ethics. I close by considering some solutions to the problem and the affect that this result has on the argumentative dialectic between the three major ethical traditions.     

Risks of drawing inferences about cognitive processes from model fits to individual versus average performance

With the goal of drawing inferences about underlying processes from fits of theoretical models to cognitive data, we examined the trade off of risks of depending on model fits to individual performance versus risks of depending on fits to averaged data with respect to estimation of values of a model’s parameters. Comparisons based on several models applied to experiments on recognition and categorization and to artificial, computer-generated data showed that results of using the two types of model fitting are strongly determined by two factors: model complexity and number of subjects. Reasonably accurate information about true parameter values was found only for model fits to individual performance and then only for some of the parameters of a complex model. Suggested guidelines are given for circumventing a variety of obstacles to successful recovery of useful estimates of a model’s parameters from applications to cognitive data.     

On the role of beliefs in observational flavor conditioning

In previous research (Baeyens, Vansteenwegen et al., 1996) we demonstrated that when observers consume a series of CS+ and CS−flavored drinks while simultaneously watching a videotaped model who synchronically drinks identical drinks and facially expresses his evaluation (dislike to CS+, neutral to CS−) of the liquids, the observers acquire a dislike for CS+ flavored relative to CS−flavored drinks. The aim of the present experiments was to test some predictions derived from a “direct conditioning” theory of such observational flavor learning. Using the same observational flavor conditioning procedure, we investigated (Exp. 1) the effect of manipulating the observers’ belief concerning the relationship between the drinks that they and the model were consuming (same/different/no information). Observational flavor conditioning was obtained when observers were led to believe that they were drinking the same drinks as the model did, and when they were not informed about this relationship, but not when told to be drinking different drinks. At the same time, however, the observers were not able to correctly identify the source of the model’s expression of dislike: They showed no CS-US contingency-awareness. Whereas the former finding suggests the causal involvement of conscious beliefs and cognitive inference processes in observational learning, the latter is more in line with the idea that the model’s facial expressions may act like a US’ which is automatically associated with the paired flavor CS+, without any involvement of conscious beliefs or cognitive inferences. These two crucial findings were replicated in Exp. 2. Also, we obtained evidence in this study that the belief manipulation affected learning through its influence on the observers’ attention for the model’s facial evaluative expressions. These results can be integrated either by a cognitive theory allowing the beliefs on which the inferences are based to be of an implicit nature, or by a “direct conditioning” theory that conceives of the US’ as an interpreted event, rather than as a mechanistically and invariantly acting physical entity.     

Normative Naturalism and the Relativised <Emphasis Type="Italic">A Priori</Emphasis>

Summary  In this paper I address some shortcomings in Larry Laudan’s normative naturalism. I make it clear that Laudan’s rejection of the “meta-methodology thesis”, or MMT is unnecessary, and that a reformulated version MMT can be sustained. I contend that a major difficulty that attends Laudan’s account is his contention that a naturalistic philosophy of science cannot accommodate any a priori justification of methodological rules, and consider what sort of naturalism might best replace Laudan’s. To do this, I discuss Michael Friedman’s account of a relativised a priori and show that it is consistent with naturalistic philosophy of science and that it can help form the basis of a plausible normative naturalism. In particular, this discussion shows that Laudan’s rejection of any a priori justification of methodological rules is unjustified and inconsistent with scientific practice. Finally, I point the way to a version of normative naturalism that includes MMT and accounts for the role of constitutive a priori principles within science.     

On the role of beliefs in observational flavor conditioning

In previous research (Baeyens, Vansteenwegen et al., 1996) we demonstrated that when observers consume a series of CS+ and CS−flavored drinks while simultaneously watching a videotaped model who synchronically drinks identical drinks and facially expresses his evaluation (dislike to CS+, neutral to CS−) of the liquids, the observers acquire a dislike for CS+ flavored relative to CS−flavored drinks. The aim of the present experiments was to test some predictions derived from a “direct conditioning” theory of such observational flavor learning. Using the same observational flavor conditioning procedure, we investigated (Exp. 1) the effect of manipulating the observers’ belief concerning the relationship between the drinks that they and the model were consuming (same/different/no information). Observational flavor conditioning was obtained when observers were led to believe that they were drinking the same drinks as the model did, and when they were not informed about this relationship, but not when told to be drinking different drinks. At the same time, however, the observers were not able to correctly identify the source of the model’s expression of dislike: They showed no CS-US contingency-awareness. Whereas the former finding suggests the causal involvement of conscious beliefs and cognitive inference processes in observational learning, the latter is more in line with the idea that the model’s facial expressions may act like a US’ which is automatically associated with the paired flavor CS+, without any involvement of conscious beliefs or cognitive inferences. These two crucial findings were replicated in Exp. 2. Also, we obtained evidence in this study that the belief manipulation affected learning through its influence on the observers’ attention for the model’s facial evaluative expressions. These results can be integrated either by a cognitive theory allowing the beliefs on which the inferences are based to be of an implicit nature, or by a “direct conditioning” theory that conceives of the US’ as an interpreted event, rather than as a mechanistically and invariantly acting physical entity.     

Ethical Issues in Engineering Models: An Operations Researcher’s Reflections

This article starts with an overview of the author’s personal involvement—as an Operations Research consultant—in several engineering case-studies that may raise ethical questions; e.g., case-studies on nuclear waste, water management, sustainable ecology, military tactics, and animal welfare. All these case studies employ computer simulation models. In general, models are meant to solve practical problems, which may have ethical implications for the various stakeholders; namely, the modelers, the clients, and the public at large. The article further presents an overview of codes of ethics in a variety of disciples. It discusses the role of mathematical models, focusing on the validation of these models’ assumptions. Documentation of these model assumptions needs special attention. Some ethical norms and values may be quantified through the model’s multiple performance measures, which might be optimized. The uncertainty about the validity of the model leads to risk or uncertainty analysis and to a search for robust models. Ethical questions may be pressing in military models, including war games. However, computer games and the related experimental economics may also provide a special tool to study ethical issues. Finally, the article briefly discusses whistleblowing. Its many references to publications and websites enable further study of ethical issues in modeling.     

Ethics and Intuitions: A Reply to Singer

In a recent paper, Peter Singer suggests that some interesting new findings in experimental moral psychology support what he has contended all along—namely that intuitions should play little or no role in adequate justifications of normative ethical positions. Not only this but, according to Singer, these findings point to a central flaw in the method (or epistemological theory) of reflective equilibrium used by many contemporary moral philosophers. In this paper, we try to defend reflective equilibrium from Singer’s attack and, in part, we do this by discussing Singer’s own favoured moral methodology as outlined in his Practical Ethics. Although basing ethics solely on (certain kinds of) intuitions certainly is problematic, we argue, basing it solely on ‘reason’ gives rise to similar problems. The best solution would arguably be one which could strike a balance between the two—but, we suggest, this is precisely what reflective equilibrium is all about.     

Mathematical Intuition and Natural Numbers: A Critical Discussion Charles Parsons, Mathematical Thought and Its Objects, Cambridge University Press, New York, 2008, xx + 378?pp

Charles Parsons’ book “Mathematical Thought and Its Objects” of 2008 (Cambridge University Press, New York) is critically discussed by concentrating on one of Parsons’ main themes: the role of intuition in our understanding of arithmetic (“intuition” in the specific sense of Kant and Hilbert). Parsons argues for a version of structuralism which is restricted by the condition that some paradigmatic structure should be presented that makes clear the actual existence of structures of the necessary sort. Parsons’ paradigmatic structure is the so-called ‘intuitive model’ of arithmetic realized by Hilbert’s strings of strokes. This paper argues that Hilbert’s strings, considered as given in intuition, cannot play the role Parsons assigns to them: the criteria of identity of these strings do not have the sharpness that Parsons wants to see in them, and Parsons inadvertently projects abstract structures into his ‘intuitive model’. This diagnosis is exemplified with respect to (a) Parsons’ distinction between addition and multiplication on the one hand and exponentiation on the other and (b) his analysis of arithmetical knowledge in simple cases like “7 + 5 = 12”. All in all, it is claimed that Parsons book contains many important insights with respect to, for example, different versions structuralism, the notion of “natural number” and its uniqueness, induction, predicativity and other things, for which he is rightly famous, but that his way of drawing on the notion of intuition leaves too many questions unanswered.     

The Logical Foundation of Fundamental Rights and their Universality

This paper offers a critical analysis of two central issues in Luigi Ferrajoli’s Principia iuris, and more generally of his theory of rights. One is the way in which ‘expectations’ play a crucial role in his deontic theory by establishing the logical basis for his guarantee-based conception of law and rights. The axiomatic way in which Ferrajoli arrives at his conception of fundamental rights is questioned, for it fails to give a full account of the nature of subjective rights. The other issues discussed here is Ferrajoli’s own defence of the universality of fundamental rights, and how this is made to depend on a ‘normative technique’ that one can associate with legal discourse and modern law in Western societies. This, however, poses the problem of how this formal universalism can be reconciled with the intercultural dialogue that Ferrajoli also advocates.     

Against quietist normative realism

Recently, some philosophers have suggested that a form of robust realism about ethics, or normativity more generally, does not face a significant explanatory burden in metaphysics. I call this view metaphysically quietist normative realism. This paper argues that while this view can appear to constitute an attractive alternative to more traditional forms of normative realism, it cannot deliver on this promise. I examine Scanlon’s attempt to defend such a quietist realism, and argue that rather than silencing metaphysical questions about normative reasons, his defense at best succeeds only in shifting the focus of metaphysical enquiry. I then set aside the details of Scanlon’s view, and argue on general grounds that that the quietist realist cannot finesse a crucial metanormative task: to explain the contrast between the correct normative system and alternative putatively normative standards.     

Robert Hooke’s model of memory

In 1682 the scientist and inventor Robert Hooke read a lecture to the Royal Society of London, in which he described a mechanistic model of human memory. Yet few psychologists today seem to have heard of Hooke’s memory model. The lecture addressed questions of encoding, memory capacity, repetition, retrieval, and forgetting—some of these in a surprisingly modern way. Hooke’s model shares several characteristics with the theory of Richard Semon, which came more than 200 years later, but it is more complete. Among the model’s interesting properties are that (1) it allows for attention and other top-down influences on encoding; (2) it uses resonance to implement parallel, cue-dependent retrieval; (3) it explains memory for recency; (4) it offers a single-system account of repetition priming; and (5) the power law of forgetting can be derived from the model’s assumptions in a straightforward way.     

Reading <Emphasis Type="Italic">Principia Iuris</Emphasis>

This paper illustrates the main features of Luigi Ferrajoli’s theoretical approach to law, as they are developed in his Principia Juris. These include his opposition to the traditional perspective of natural law; his anti-cognitivist orientation; and, finally, his fundamentally normative approach. Among the numerous problems discussed in Ferrajoli’s compendious book, the paper focuses on his definition of constitutional democracy. In particular, the paper discusses the way in which Ferrajoli defines the complementarity between democracy and rights; Ferrajoli’s own criticism of T. H. Marshall’s idea of citizenship; and the importance that the distinction between ‘decidable’ and ‘non-decidable’ rights have in Ferrajoli’s own system. Other issues of interests that are briefly discussed include the constitutionalisation of private law, and the defence of different kinds of liberty-rights.     

Parameterization of connectionist models

We present a method for estimating parameters of connectionist models that allows the model’s output to fit as closely as possible to empirical data. The method minimizes a cost function that measures the difference between statistics computed from the model’s output and statistics computed from the subjects’ performance. An optimization algorithm finds the values of the parameters that minimize the value of this cost function. The cost function also indicates whether the model’s statistics are significantly different from the data’s. In some cases, the method can find the optimal parameters automatically. In others, the method may facilitate the manual search for optimal parameters. The method has been implemented in Matlab, is fully documented, and is available for free download from the Psychonomic Society Web archive atwww.psychonomic.org/archive/.     

Discourse and Recognition as Normative Grounds for Radical Pedagogy: Habermasian and Honnethian Ethics in the Context of Education

The idea of radical pedagogy is connected to the ideals of social justice and democracy and also to the ethical demands of love, care and human flourishing, an emotional context that is sometimes forgotten in discussions of power and inequality. Both this emotional context and also the emphasis on politics can be found in the writings of Paolo Freire, someone who has provided much inspiration for radical pedagogy over the years. However, Freire did not create any explicit ethical foundation for radical pedagogy. This paper argues that, when constructing normative grounds for radical pedagogy, Habermas’s discourse ethics can be an important source, with the caveat that discourse ethics on its own is not sufficient grounding enough where radical pedagogy is concerned. Habermasian critical theory should be supplemented with Axel Honneth’s theory of recognition, as Freire’s focus on love and human flourishing corresponds well with Honneth’s theory’s three modes of recognition: love, rights and respect (solidarity stemming from mutual relations of respect).     

Hermann Cohen and Bakhtin’s early aesthetics

In this article, Bakhtin’s early aesthetics is reread in the context of Hermann Cohen’s system of philosophy, especially his aesthetics. Bakhtin’s thinking from the early ethical writing Toward a Philosophy of Act to Author and Hero in Artistic Activity and Problems of Dostoevsky’s Poetics is followed. In Author and Hero, an individual is in his life conceived as involved in cognitive and ethical action but as remaining without a consummative form; the form, or the ‘soul’, is bestowed upon a person by the creative activity of the artist alone. In his understanding of artistic creativity and the relationship between the ‘hero’ and the author, Bakhtin closely follows Cohen, with the exception that for Cohen the object of artistic form-giving is the universal, idealized man, whereas for Bakhtin it is an individual. In the concept of a ‘polyphonic novel’ as developed in Problems of Dostoevsky’s Poetics, Bakhtin, however, considers this view of the activity of the artist (or the novelist) to apply to the “traditional” novel only, while in a Dostoevskyean novel the characters are not subordinated to any defining power of the author. Bakhtin’s theory of the Dostoevskyean novel is thus a return to the emphasis of the cognitive and ethical autonomy of the individual. His understanding of the encounter between persons as a ‘subject’—‘subject’ or an ‘I’—‘thou’ relation has a predecessor, among others, in Cohen.