On the nature of quantum mechanics

Summary It is argued that the EPR paradox cannot be resolved in the context of quantum mechanics. Bell's theorem is shown to be equivalent to a Belinfante theory of zero type. It is concluded therefore that it cannot have as wide a range of applicability in excluding Hidden Variable Theories as commonly alleged. It follows that standard quantum mechanics should not be regarded as a complete theory in Einstein's sense. Indeed, it is argued that a purely probabilistic theory cannot be the basis of a comprehensive understanding of physics. An attempt is made to formulate a deterministic, local Hidden Variable Theory to account for the Bohm-Einstein thought experiment reproducing quantum mechanical predictions.     

Protecting Nature for the Sake of Human Beings

It is often assumed that to say that nature should be protected for the sake of human beings just is to say that it should be protected because it is a means to one or more anthropocentric ends. I argue that this assumption is false. In some contexts, claims that a particular natural X should be protected for our sakes mean that X should be protected, not because it is a means to anthropocentric ends, but because it is part of something about human life that is of value: because, that is, its value is anthropocentric and constitutive rather than anthropocentric and instrumental. It follows, I suggest, that one does not need to endorse the non‐anthropocentric claim that nature should be protected for its own sake in order to challenge the instrumentalist notion that it should be protected simply because it is a means to anthropocentric ends (as, say, a provider of ecosystem services). To make my case, I consider the UK Government's failed attempt to sell off England's publicly‐owned forests.     

Varieties of graded forgetting

Forgetting is typically viewed as counterproductive in everyday life. However, it may mainly be harmful when it is complete, that is, all-encompassing and permanent, and not when it is graded, that is, partial and fluctuating. I propose that forgetting is in fact mostly graded, and that this is an essential reason that it is often helpful. I delineate three ways in which forgetting may be graded. First, it may occur with respect to one, but not another, part of a memory. Second, it may occur in one context, but not in another. Third, forgetting may be present at one point in time, but not at another. Also, I propose that different levels of forgetting are possible, based on whether an engram or a context is unavailable, silent, restricted, latent, or potent. Overall, I hypothesize that forgetting is often helpful because it can be flexible and tailored to the circumstances.     

On the Reduction of Necessity to Essence

In his influential paper ‘‘Essence and Modality’’, Kit Fine argues that no account of essence framed in terms of metaphysical necessity is possible, and that it is rather metaphysical necessity which is to be understood in terms of essence. On his account, the concept of essence is primitive, and for a proposition to be metaphysically necessary is for it to be true in virtue of the nature of all things. Fine also proposes a reduction of conceptual and logical necessity in the same vein: a conceptual necessity is a proposition true in virtue of the nature of all concepts, and a logical necessity a proposition true in virtue of the nature of all logical concepts. I argue that the plausibility of Fine's view crucially requires that certain apparent explanatory links between essentialist facts be admitted and accounted for, and I make a suggestion about how this can be done. I then argue against the reductions of conceptual and logical necessity proposed by Fine and suggest alternative reductions, which remain nevertheless Finean in spirit.     

Fallacies of Accident

In this paper I will attempt a unified analysis of the various examples of the fallacy of accident given by Aristotle in the Sophistical Refutations. In many cases the examples underdetermine the fallacy and it is not trivial to identify the fallacy committed. To make this identification we have to find some error common to all the examples and to show that this error would still be committed even if those other fallacies that the examples exemplify were not. Aristotle says that there is only one solution “against the argument” as opposed to “against the man”, and it is this solution the paper attempts to find. It is a characteristic mark of my analysis that some arguments that we might normally be inclined to say are fallacious turn out to be valid and that some arguments that we would normally be inclined to say are valid turn out to be fallacious. This is (in part) because what we call validity in modern logic is not the same as the apodicticity that Aristotelian syllogisms require in order to be used in science. The fallacies of accident, uniquely among the fallacies, are failures of apodicticity rather than failures of, in particular, semantic entailment. This makes sense in a tensed and token-based logic such as Aristotle’s. I conclude that the closest analogue to the fallacy of accident that we can point to is a fallacy in modal logic, viz., the fallacy of necessity.     

Educating Virtue as a Mastery of Language

That only those who have mastered language can be virtuous is something that may strike us as an obvious truism. It would seem to follow naturally from, indeed simply restate, a view that is far more commonly held and expressed by philosophers of the virtues, namely that only those who can reason can be virtuous properly said. My aim in this paper is to draw attention to this truism and argue its importance. In doing so, I will take the starting point for my reflections from a couple of concrete occasions in which the desire to offer a foothold to the language of the virtues encounters an obstacle that might be described as a recalcitrance of language: certain intuitions that seem decidedly linguistic get in the way to suggest that this vocabulary is out of place or out of order. Taking my cue from the discomfort of our linguistic intuitions, what I will be suggesting is that certain difficulties do indeed attend our use of the vocabulary of the virtues, and that there is a particular way of understanding their inevitability, one which is closely connected to the context of moral education. My hope is that reflecting on these difficulties and on the task of moral education with which they are associated can help us illuminate and recover the insight that a mastery of language may be indispensable for a mastery of virtue.     

Something amazing about the Peripatetic of Pallet: Abaelard's development of Boethius' account of conditional propositions

Mediaeval logicians inherited from Boethius an account of conditional propositions and the syllogisms which may be constructed using them. In the following paper it is shown that there are considerable difficulties with Boethius' account which arise from his failure to understand the nature of compound propositions and in particular to provide for their negation. Boethius suggests that there are two different conditions which may be imposed for the truth of a conditional proposition but he really gives no adequate account of how such propositions may be obtained. The true greatness of Peter Abaelard as a philosophical logician is revealed in what he is able to do with the material which he found in Boethius. It is shown that he developed a precise theory of conditionals giving an account of how true conditionals may be obtained and principles which may be used to reject others as false. Unlike Boethius Abaelard properly appreciates that conjunctions must be treated as logical units. Even he, however, falls victim to difficulties which arise when this connective is brought into contact with negation and the conditions which he lays down for the truth of a conditional.     

The value of practical usefulness

Some moral theories, such as objective forms of consequentialism, seem to fail to be practically useful: they are of little to no help in trying to decide what to do. Even if we do not think this constitutes a fatal flaw in such theories, we may nonetheless agree that being practically useful does make a moral theory a better theory, or so some have suggested. In this paper, I assess whether the uncontroversial respect in which a moral theory can be claimed to be better if it is practically useful can provide a ground worth taking into account for believing one theory rather than another. I argue that this is not the case. The upshot is that if there is a sound objection to theories such as objective consequentialism that is based on considerations of practical usefulness, the objection requires that it is established that the truth about what we morally ought to do cannot be epistemically inaccessible to us. The value of practical usefulness has no bearing on the issue.     

On the justification of inductive rules of inference

Summary Rules of inference can be interpreted as rules of (purposive) behavior; in such a case the behaptor consists in accepting a certain statement, called conclusion. The justification of a rule of inference with respect to a given end consists in showing that it is the most efficient method of realizing that end; the meaning of the word “efficient”, and the character of the end, should, of course, be made clear. The article is an attempt at reconstructing a part of the theory of mathematical statistics (the so-called parametric inference) along those lines. It is assumed that the end to be realized by following rules of statistical inference is, broadly speaking, a cognitive one.     

Emerging views of the role of theory

Offers a few broadly evaluative observations about what we have learned from the articles and commentaries contained in this special section. We discuss how--although the contributions contained in this special section might be viewed on one level as suggesting a lack of consensus concerning the role of theory--on a metalevel the contributions are suggestive of movement toward consensus. The emerging consensus seems to be that not only is theory alive and well but it is unlikely that we will ever be able to do without theory. However, our ways of thinking and talking about theory appear to be undergoing change; that is, the trend is in the emergence of theory as a guide for action or action-based epistemology. We conclude with ideas about future directions, including the call for methodological pluralism, theoretical pluralism, and metatheoretical development.     

The Price of Non-reductive Moral Realism

Non-reductive moral realism is the view that there are moral properties which cannot be reduced to natural properties. If moral properties exist, it is plausible that they strongly supervene on non-moral properties- more specifically, on mental, social, and biological properties. There may also be good reasons for thinking that moral properties are irreducible. However, strong supervenience and irreducibility seem incompatible. Strong supervenience entails that there is an enormous number of modal truths (specifically, truths about exactly which non-moral properties necessitate which moral properties); and all these modal truths must be explained. If these modal truths can all be explained, then it must be a fundamental truth about the essence of each moral property that the moral property is necessarily equivalent to some property that can be specified purely in mental, social and biological terms; and this fundamental truth appears to be a reduction of the moral property in question. The best way to resist this argument is by resorting to the claim that mental and social properties are not, strictly speaking, natural properties, but are instead properties that can only be analysed in partly normative terms. Acceptance of that claim is the price of non-reductive moral realism.     

荀子的道德修养论探析

荀子是我国古代最著名的性恶论者。他一方面从人的自然性出发,提出人性本恶论;另一方面又从人的社会性出发,提出了“化性起伪”的人性改造论和道德修养论。荀子肯定了性本恶之人在礼义法度等外在道德规范的约束下不断弃恶从善、积善成德的可能性。他提出的以追求圣人和君子为人生境界的道德修养理论,在现代社会仍具有重要价值。     

Signalling signalhood and the emergence of communication

A unique hallmark of human language is that it uses signals that are both learnt and symbolic. The emergence of such signals was therefore a defining event in human cognitive evolution, yet very little is known about how such a process occurs. Previous work provides some insights on how meaning can become attached to form, but a more foundational issue is presently unaddressed. How does a signal signal its own signalhood? That is, how do humans even know that communicative behaviour is indeed communicative in nature? We introduce an experimental game that has been designed to tackle this problem. We find that it is commonly resolved with a bootstrapping process, and that this process influences the final form of the communication system. Furthermore, sufficient common ground is observed to be integral to the recognition of signalhood, and the emergence of dialogue is observed to be the key step in the development of a system that can be employed to achieve shared goals.     

Criticism of the Theory of Motivation

The theory of motivation is a theory which takes the executora＇s motivation as the basis of moral judgment. One presupposition of the theory is that motivation can be a common object of understanding. However, motivation exists only in the heart of the executor, and cannot be known exactly by others, so motivation cannot be perceived like a common object, and thus, logically, cannot be the basis of moral judgment. Even if the executor＇s motivation is accepted by others and turned into a common object, the motivation still cannot become the valid basis of a moral judgment. This is the dilemma of the theory of motivation. In practice, the dilemma appears as follows： if one insists on the theory of motivation, one can be led to the result that people do evil with good intentions. However, just because motivation cannot be the basis of moral judgment does not mean that motivation is of no significance. Good motivation is always better than evil motivation. Therefore, in moral education we should carry out motivation education and teach people to strive to have good motivations for their behavior. This is the value of motivation theory.     

Understanding the directedness of gaze: three ways of doing it

It is argued that alongside the mentalistic and the behaviouristic forms, there is a third kind of gaze understanding. Gaze may be understood to be subjective in the sense that there can be diversity across self and other in terms of what is seen, without it being understood to be representational. This form of gaze understanding is more consistent with the evidence on toddlers' understanding of gaze and may well represent a developmentally intermediate form between the behaviouristic and mentalistic forms discussed in the target article. Copyright © 2006 John Wiley & Sons, Ltd.     

Understanding the nature of the general factor of intelligence: the role of individual differences in neural plasticity as an explanatory mechanism

The nature of the general factor of intelligence, or g, is examined. This article begins by observing that the finding of a general factor of intelligence appears to be inconsistent with current findings in neuroscience and cognitive science, where specific connections are argued to be critical for different intellectual abilities and the brain is argued to develop these connections in response to environmental stimuli. However, it is then observed that if people differed in neural plasticity, or the ability to adapt their connections to the environment, then those highly developed in one intellectual ability would be highly developed in other intellectual abilities as well. Simulations are then used to confirm that such a pattern would be obtained. Such a model is also shown to account for many other findings in the field of intelligence that are currently unexplained. A critical period for intellectual development is then emphasized.     

The morality of weapons research

I ask whether weapons research is ever justified. Weapons research is identified as the business of the engineer. It is argued that the engineer has responsibility for the uses to which the tools that he designs can be put, and that responsibility extends to the use of weapons. It is maintained that there are no inherently defensive weapons, and hence there is no such thing as ‘defensive’ weapons research. The issue then is what responsibilities as a professional the engineer has in regard to such research. An account is given to ground the injunction not to provide the means to harm as a duty for the engineers. This account is not, however, absolutist, and as such it allows justifiable exceptions. The answer to my question is thus not that weapons research is never justified but there must be a strong assurance that the results will only be used as a just means in a just cause.     

Tactile discrimination of shape by octopus

Experiments are described showing that Octopus can be trained to distinguish by touch between a cube and a sphere, a surprising result since previous work has always indicated that octopuses cannot take proprioceptive information into account in learning. It can be shown, however, that the cube/sphere discrimination is made by detecting the distortion imposed on the rims of individual suckers in contact with the corners of the cube. Thus it is shown (1) that a cube with the corners even slightly rounded is less readily distinguishable from a sphere than a cube with sharp corners and, more important, (2) that a narrow rod is readily accepted in place of the cube by trained animals. Indeed, the rod seems to be a “better” cube than the original, and errors of discrimination decrease when it replaces the cube, presumably because it lacks flat surfaces liable to be confused with the surface of the sphere by a system depending on information from sense organs arranged in circles on the rims of the suckers.     

Violence and the systemic view: the problem of power

Violence is a strikingly lineal concept that is difficult to address from a systemic perspective. Bateson's epistemological disqualification of the concept of power is often understood to imply a corresponding systemic disqualification of the concept of violence. This position is examined in light of recent feminist criticism. It is argued that (a) violence and power belong essentially to the domain of human experience and (b) human experience cannot be invalidated by theory. Accordingly, it is suggested that the (appropriate) invalidation of power and violence in the domain of systemic explanation should probably be understood both as a deliberate choice that necessarily follows from adopting a systemic perspective, and as a fundamental limitation of that perspective. In neither case, however, should the systemic view be considered to be a valid disqualification of the human experience of violence and power.     

Children,Paternalism and the Development of Autonomy

This paper addresses the issue of paternalism in child-rearing. Since the parent–child relationship seems to be the linguistic source of the concept, one may be tempted to assume that raising a child represents a particularly appropriate sphere for paternalism. The parent–child relationship is generally understood as a relationship that is supposed to promote the development and autonomy-formation of the child, so that the apparent source of the concept is a form of autonomy-oriented paternalism. Far from taking paternalism to be overtly unproblematic in such paradigmatic, pedagogical settings, this article analyzes how an effort should be made to understand a child’s capacities and which standards parents should be held to when deciding whether interference truly serves the child’s interests.