Earman and Roberts on Empiricism about Laws

Earman and Roberts (2005) argue that a standard definition of "empiricism about laws of nature' is inadequate, and propose an alternative definition they think is better. But their argument against the standard definition fails, and their alternative is defective.     

Intrinsicality without Naturalness

Rae Langton and David Lewis have proposed an account of "intrinsic property"that makes use of two notions: being independent of accompaniment and being natural. We find the appeal to the first of these promising; the second notion, however, we find mystifying. In this paper we argue that the appeal to naturalness is not acceptable and offer an alternative definition of intrinsicality. The alternative definition makes crucial use of a notion commonly used by philosophers, namely, the notion of one property being had in virtue of another property. We defend our account against three arguments for thinking that this "in virtue of"notion is unacceptable in this context. We also take a look at a variety of cases in which the definition might be applied and defend it against potential counterexamples. The upshot, we think, is a modest but adequate account of what we understand by "intrinsic property."     

Holism and eclecticism in the theory of concepts

Abstract

Howard (1992) defines concepts as the information that a person has about a category, and argues for an eclectic theory of concepts on the basis of this definition. We argue that this definition is unacceptable and hence that eclecticism does not follow. First, the definition is circular as it stands. Secondly, when it is modified to avoid circularity, it implies conceptual holism, according to which concepts are not useful explanatory constructs in psychology. Thirdly, we argue that Howard's argument relies essentially on this unacceptable definition: alternative accounts of concepts, namely categorisational or representational views, do not support it. Having countered the argument for eclecticism, we then argue against it directly on methodological grounds.     

Replies to Deng,Lee, and Skow

This paper is a contribution to a book symposium on my book Experiencing Time. I reply to comments on the book by Natalja Deng, Geoffrey Lee and Bradford Skow. Although several chapters of the book are discussed, the main focus of my reply is on Chapters 2 and 6. In Chapter 2 I argue that the putative mind-independent passage of time could not be experienced, and from this I develop an argument against the A-theory of time. In Chapter 6 I offer one part of an explanation of why we are disposed to think that time passes, relating to the supposedly ‘dynamic’ quality of experienced change. Deng, Lee, and Skow’s comments help me to clarify several issues, add some new thoughts, and make a new distinction that was needed, and I acknowledge, as I did in the book, that certain arguments in Chapter 6 are not conclusive; but I otherwise concede very little regarding the main claims and arguments defended in the book.     

Quine's Argument from Despair

Quine's argument for a naturalized epistemology is routinely perceived as an argument from despair: traditional epistemology must be abandoned because all attempts to deduce our scientific theories from sense experience have failed. In this paper, I will show that this picture is historically inaccurate and that Quine's argument against first philosophy is considerably stronger and subtler than the standard conception suggests. For Quine, the first philosopher's quest for foundations is inherently incoherent; the very idea of a self-sufficient sense datum language is a mistake, there is no science-independent perspective from which to validate science. I will argue that a great deal of the confusion surrounding Quine's argument is prompted by certain phrases in his seminal ‘Epistemology Naturalized’. Scrutinizing Quine's work both before and after the latter paper provides a better key to understanding his remarkable views about the epistemological relation between theory and evidence.     

Against Creativity

Creativity is typically defined as a disposition to produce valuable ideas. We argue that this is a mistake and defend a new definition of creativity in terms of the imagination. It follows that creativity has instrumental value at most and then only in the right circumstances. We consider the role of tradition and judgment in worthwhile creativity and argue that there is frequently a tension between greater creativity and the production of value.     

Comments on “markovian processes with identifiable states: General considerations and applications to all-or-none learning”

When knowledge of the response sequence permits one to specify the sequence of theoretical states that occurred, we propose to say that the theory has observable states. Our earlier usage of identifiable conflicts with established usage in econometrics. We also present a revised definition of implication between theories that avoids a technical flaw in the earlier definition, and we correct a mistake in an example in our earlier paper.     

WHAT IS AVERAGE AND WHAT IS NOT AVERAGE ABOUT ATTRACTIVE FACES?

Abstract— We reported in this journal (Langlois & Roggman, 1990) findings showing that attractive faces are those that represent the mathematical average of faces in a population These findings were intriguing because they provided a parstmonious definition of facial attractiveness and because they supported explanations of attractiveness from the point of view of both evolutionary and cognitive-prototype theory Since our 1990 report, several alternative explanations of our findings have been offered In this article, we show that none of these alternatives explains our results adequately     

Plato on a Mistake about Pleasure

Plato argues in Republic IX that people are often mistaken about their own pleasures and pains. One of the mistakes he focuses on is judging that an experience of ours is pleasant when, in fact, it is not. The view that such a mistake is possible is an unpopular one, and scholars have generally been dismissive of Plato's position. Thus Urmson argues not only that this position is deeply flawed, but also that it results from a confusion on Plato's part. In this paper, I show that Urmson's criticism is misguided. I then defend Plato against the idea that it is impossible for someone to make the mistake in question. In doing so, I bring out details in Plato's text and show that his account of the phenomenology involved in making this mistake is far more sophisticated than has so far been recognized.     

Expressions and their Representations

It is plausible to think that our knowledge of linguistic types can bejustified by what we know about the tokens of these types. But one then hasto explain what it is about the relation a type bears to its tokens that makespossible the move from knowledge of the concrete to knowledge of theabstract. I argue that the standard solution to this difficulty, that the relevant relation is instantiation and that the transition is inductive generalization, is inadequate. I propose an alternative, according to which tokens are representations of the type they belong to. I also defend this view against the charge that it cannot account for the systematic ambiguity of expressions like 'word' or 'sentence', and the objection that it leads to an implausible form of Platonism.     

Frankfurt and the folk: an experimental investigation of Frankfurt-style cases

An important disagreement in contemporary debates about free will hinges on whether an agent must have alternative possibilities to be morally responsible. Many assume that notions of alternative possibilities are ubiquitous and reflected in everyday intuitions about moral responsibility: if one lacks alternatives, then one cannot be morally responsible. We explore this issue empirically. In two studies, we find evidence that folk judgments about moral responsibility call into question two popular principles that require some form of alternative possibilities for moral responsibility. Survey participants given scenarios involving agents that fail to satisfy these principles nonetheless found these agents to be (1) morally responsible, (2) blameworthy, (3) deserving of blame, and (4) at fault for morally bad actions and consequences. We defend our interpretation of this evidence against objections and explore some implications of these findings for the free will debate.     

Externalism and Knowledge of the Attitudes

Usually, discussions about the compatibility of content externalism with self-knowledge focus on our knowledge of content. I look at externalist consequences for our knowledge of our own attitude-types. I show that there is a certain kind of mistake about the nature of one's own attitudes which would not be possible if externalism were false. While this does not cause trouble for externalism in general, it does cause trouble for some externalists' explanations of the compatibility of externalism with self-knowledge. I end with a picture of our knowledge of the attitudes that is compatible with externalism.     

Stop Thinking So Much About ‘Sexual Harassment’

This article explores two related widespread mistakes in thinking about sexual harassment. One is a mistake made by philosophers doing philosophical work on the topic of sexual harassment: an excessive focus on attempting to define the term ‘sexual harassment’. This is a perfectly legitimate topic for discussion and indeed a necessary one, but its dominance of the literature has tended to prevent philosophers from adequately exploring other topics that are of at least equal importance, particularly that of bystanders' responsibilities. The other mistake is one made not just by philosophers but by most people attempting to deal with real‐world behaviour that is either sexual harassment or closely related to sexual harassment: an excessive focus on whether or not formal charges of sexual harassment are possible or appropriate. (This is clearly related to the first mistake in that a part of deciding whether charges are appropriate is deciding whether the behaviour meets the definition of sexual harassment.) I argue that these are not merely unfortunate errors in attempting to conceptualise certain problematic behaviours; they have extremely damaging real world effects.     

Philosophical perspectives on ad hoc hypotheses and the Higgs mechanism

We examine physicists’ charge of ad hocness against the Higgs mechanism in the standard model of elementary particle physics. We argue that even though this charge never rested on a clear-cut and well-entrenched definition of “ad hoc”, it is based on conceptual and methodological assumptions and principles that are well-founded elements of the scientific practice of high-energy particle physics. We further evaluate the implications of the recent discovery of a Higgs-like particle at the CERN’s Large Hadron Collider for the charge of ad hocness against the Higgs mechanism.     

From mere coincidences to meaningful discoveries

People's reactions to coincidences are often cited as an illustration of the irrationality of human reasoning about chance. We argue that coincidences may be better understood in terms of rational statistical inference, based on their functional role in processes of causal discovery and theory revision. We present a formal definition of coincidences in the context of a Bayesian framework for causal induction: a coincidence is an event that provides support for an alternative to a currently favored causal theory, but not necessarily enough support to accept that alternative in light of its low prior probability. We test the qualitative and quantitative predictions of this account through a series of experiments that examine the transition from coincidence to evidence, the correspondence between the strength of coincidences and the statistical support for causal structure, and the relationship between causes and coincidences. Our results indicate that people can accurately assess the strength of coincidences, suggesting that irrational conclusions drawn from coincidences are the consequence of overestimation of the plausibility of novel causal forces. We discuss the implications of our account for understanding the role of coincidences in theory change.     

'DEMONSTRATIVE' COLOUR CONCEPTS: RECOGNITION VERSUS PRESERVATION

Arguments for and against the existence of demonstrative concepts of shades and shapes turn on the assumption that demonstrative concepts must be recognitional capacities. The standard argument for this assumption is based on the widely held view that concepts are those constituents of propositional attitudes that account for an attitude's inferential potential. Only if demonstrative concepts of shades are recognitional capacities, the standard argument goes, can they account for the inferential potential of demonstrative judgements about shades. Shades are conceived as colour universals. Shade a is different from shade b iff it is possible to distinguish a from b visually. In this paper I will argue that the standard argument is based on a mistaken view of inference. We can correctly draw inferences from a demonstrative judgement about something x , even if we are not able to recognise or re-identify the previously demonstrated x during our reasoning. We are prima facie entitled to rely on our preservative memory as retaining our initial demonstrative apprehension of x . The fact that preservative memory entitles us to assume sameness of referent over time is linguistically manifest in the use of anaphoric pronouns: if we can no longer recognise and demonstrate our original demonstratum, we can use anaphoric expressions to pick it up, thereby ensuring sameness of reference. ('That is a nice bird. Now it has vanished. So there is a nice bird that has just vanished.') Since preservation of the initial episode of apprehending x grounds our reasoning from demonstrative judgements, there is no longer a reason to require demonstrative concepts to be recognitional capacities. The standard argument does not get off the ground. ¹     

FINITE MODELS CONSTRUCTED FROM CANONICAL FORMULAS

This paper obtains the weak completeness and decidability results for standard systems of modal logic using models built from formulas themselves. This line of work began with Fine (Notre Dame J. Form. Log. 16:229–237, 1975). There are two ways in which our work advances on that paper: First, the definition of our models is mainly based on the relation Kozen and Parikh used in their proof of the completeness of PDL, see (Theor. Comp. Sci. 113–118, 1981). The point is to develop a general model-construction method based on this definition. We do this and thereby obtain the completeness of most of the standard modal systems, and in addition apply the method to some other systems of interest. None of the results use filtration, but in our final section we explore the connection.     

Moral Mistakes

Is it possible to show that a moral claim is mistaken without taking a moral stand with regard to it? A striking number of contemporary metaethicists suppose that it is. In this paper, I argue against a prominent line of support for this supposition. My goal is to cast suspicion on a general tendency to think that the epistemic standing of moral claims is something that can be assessed from outside the practices of making and critically evaluating moral judgements. I do this by focusing on a widely accepted criterion of competence with regard to the use of moral concepts, the moral supervenience criterion (MSC). This criterion holds that someone who judges two acts or events to be morally different without thinking that he has to identify some non‐particular non‐moral difference between them simply doesn't understand what it is to make a moral judgement. I focus on a paradigmatic example of the sort of mistake in moral judgement that is supposed to support the MSC and argue that it provides no support whatsoever. I then offer my own alternative explanation of this sort of mistake in moral judgement. I conclude with a discussion of why advocates of the MSC are inclined to suppose that it is possible to assess the epistemic standing of a moral claim without oneself taking a moral stand with regard to it.     

Correction to: Non-transitive Better than Relations and Rational Choice

Philosophia - There is a mistake in the definition of the covering criterion on page 6.