MUST THERE BE A TOP LEVEL?

I first explore the notion of the world's being such that everything in it is a proper part. I then explore the notion of the world's being such that everything in it both is and has a proper part. Given two well recognized assumptions, I argue that both notions represent genuine metaphysical possibilities. Finally I consider, but dismiss, some possible objections.     

CAN THERE BE A KANTIAN CONSEQUENTIALISM?

In On What Matters Derek Parfit argues that we need to make a significant reassessment of the relationship between some central positions in moral philosophy, because, contrary to received opinion, Kantians, contractualists and consequentialists are all 'climbing the same mountain on different sides'. In Parfit's view Kant's own attempt to outline an account of moral obligation fails, but when it is modified in ways entirely congenial to his thinking, a defensible Kantian contractualism can be produced, which survives the objections which are fatal for Kant's own theory. This form of contractualism would then lead rational agents to choose consequentialist moral principles. I argue that Parfit significantly misrepresents Kant's project in moral philosophy, and that no genuinely Kantian moral theory could issue in a form of consequentialism.     

MATTERING AND MECHANISM: MUST A MECHANISTIC UNIVERSE BE DEPRESSING?

There is an intuition to the effect that, if human actions are explicable in scientific terms – that is, if mechanism holds – then our lives and actions do not matter. “Mattering” depends on successful intentional explanations of human actions. The intuition springs from an intuitive analogy between manipulation and mechanism: just as a manipulated agent's actions are not successfully explained in intentional terms, neither are the actions of a mechanistic agent. I explore ways to avoid the conclusion of this argument. Some of these ways are more promising than others, but all have non‐trivial philosophical consequences.     

KINDS AND CONSCIOUS EXPERIENCE: IS THERE ANYTHING THAT IT IS LIKE TO BE SOMETHING?

Abstract: In this article I distinguish the notion of there being something it is like to be a certain kind of creature from that of there being something it is like to have a certain kind of experience. Work on consciousness has typically dealt with the latter while employing the language of the former. I propose several ways of analyzing what it is like to be a certain kind of creature and find problems with them all. The upshot is that even if there is something it is like to have certain kinds of experience, it does not follow that there is anything it is like to be a certain kind of creature. Skepticism about the existence of something that it is like to be an F is recommended.     

ARE THERE NON-EXISTENT INTENTIONALIA?

Tim Crane has maintained that intentional objects are to be conceived of as schematic entities, having no particular intrinsic nature. While I take this metaphysical thesis to be correct, I cast doubt on whether it excludes intentionalia, especially non-existent ones, from the general inventory of what there is, as Crane seems to think it does. There is a tension here, since Crane uses intentionalia in order to individuate intentional states, but at the same time attempts to dispense with them. If my doubts are grounded, the tension disappears.     

MUST FIGURE-GROUND ORGANIZATION PRECEDE OBJECT RECOGNITION?

The assumption that figure-ground segmentation must precede object or shape recognition has been central to theories of visual perception We showed that assumption to be incorrect in an experiment in which observers reported the first perceived figure–ground organization of briefly exposed stimuli depicting two regions sharing a figure–ground border We manipulated the symmetry of the two regions and their orientation-dependent denotivity (roughly, their meaningfulness), and measured how each of these variables influenced figure–ground reports when the stimuli were exposed for 14, 28, 57, 86, or 100 ms, and followed immediately by a mask Influences on figure–ground organization from both symmetry and orientation-dependent object recognition processes were found, both were observed first in the 28-ms condition Object recognition inputs did not dominate symmetry inputs We suggest that object recognition processes may operate simultaneously on both sides of edges detected before figure–ground relationships are determined     

OAKESHOTT ON THE CHARACTER OF RELIGIOUS EXPERIENCE: NEED THERE BE A CONFLICT BETWEEN SCIENCE AND RELIGION?

Michael Oakeshott reflected on the character of religious experience in various writings throughout his life. In Experience and Its Modes (1933) he analyzed science as a distinctive “mode,” or account of experience as a whole, identifying those assumptions necessary for science to achieve its coherent account of experience in contrast to other modes of experience whose quests for coherence depend on different assumptions. Religious experience, he thought, was integral to the practical mode. The latter experiences the world as interminable tension between what is and what ought to be. The question, Is there a conflict between science and religion? is, in Oakeshott's approach, the question, Is there a conflict between the scientific mode of experience and the practical mode? Insofar as we tend to treat every question as a practical one, these questions seem to make sense. But Oakeshott's analysis leads to the view that scientific experience and religious experience are categorically different accounts of experience abstracted from the whole of experience. They are voices of experience that may speak to each other, but they are not ordered hierarchically. Nor can either absorb the other without insoluble contradictions.     

SHOULD KANTIANS BE CONSEQUENTIALISTS?

Parfit argues that a form of rule consequentialism can be derived from the most plausible formulation of the fundamental principle of Kantian ethics. And so he concludes that Kantians should be consequentialists. I argue that we have good reason to reject two of the auxiliary premises that figure in Parfit's derivation of rule consequentialism from Kantianism. ¹     

IS THERE A DISTINCTIVE QUANTUM THEOLOGY?

Quantum mechanics (QM) is a favorite area of physics to feature in “science and religion” discussions. We argue that this is at least partly because the arcane results of QM can be deployed to make big theological claims by the linguistic sleight of hand of “register switching”—sliding imperceptibly from technical into everyday language using the same vocabulary. We clarify the discussion by deploying the formal mapping of QM into classical statistical mechanics (CSM) via the mathematical device of “Wick rotation.” This equivalence between QM and CSM suggests caution in claiming distinctiveness for quantum theologizing. After outlining two areas in which quantum insights nevertheless resonate with longstanding themes in theological reflection (hiddenness and visualizability), we suggest that both QM and CSM point to a theology of science in which scientists participate in the divine gaze on creation as imago Dei.     

SHOULD SIGNIFICANCE TESTS BE BANNED?

Abstract— Significance testing of null hypotheses is the standard epistemologicat method for advancing scientific knowledge in psychology, even though a has drawbacks and it leads to common inferential mistakes These mistakes include accepting the null hypothesis when it fails to be rejected, automatically interpreting rejected null hypotheses as theoretically meaningful, and failing to consider the likelihood of Type II errors Although these mistakes have been discussed repeatedly for decades, there is no evidence that the academic discussion has had an impact A group of methodologists is proposing a new approach simply ban significance tests in psychology journals The impact of a similar ban in public-health and epidemiology journals is reported     

IS THERE A FUTURE FOR THE DIALOGUE?

The title question was raised by Philip Hefner in an editorial in the March 2007 issue of Zygon, and answered in various ways in sixteen guest editorials in the June, September, and December 2007 issues. In this article, after defining some pertinent concepts, I comment on these essays. I review critical statements made by the guest editorialists and survey their proposals for further dialogue topics. I conclude with my own views on the future of the dialogue and the role of Zygon therein.