Invertebrate Minds: A Challenge for Ethical Theory

This paper argues that navigating insects and spiders possess a degree of mindedness that makes them appropriate (in the sense of “possible”) objects of sympathy and moral concern. For the evidence suggests that many invertebrates possess a belief-desire-planning psychology that is in basic respects similar to our own. The challenge for ethical theory is find some principled way of demonstrating that individual insects do not make moral claims on us, given the widely held belief that some other “higher” animals do make such claims on us.     

On Fork Arrow Logic and its Expressive Power

We compare fork arrow logic, an extension of arrow logic, and its natural first-order counterpart (the correspondence language) and show that both have the same expressive power. Arrow logic is a modal logic for reasoning about arrow structures, its expressive power is limited to a bounded fragment of first-order logic. Fork arrow logic is obtained by adding to arrow logic the fork modality (related to parallelism and synchronization). As a result, fork arrow logic attains the expressive power of its first-order correspondence language, so both can express the same input–output behavior of processes.     

The neighbor and the infinite: Marion and Levinas on the encounter between self,human other,and God

In this article I examine Jean-Luc Marion's two-fold criticism of Emmanuel Levinas’ philosophy of other and self, namely that Levinas remains unable to overcome ontological difference in Totality and Infinity and does so successfully only with the notion of the appeal in Otherwise than Being and that his account of alterity is ambiguous in failing to distinguish clearly between human and divine other. I outline Levinas’ response to this criticism and then critically examine Marion's own account of subjectivity that attempts to go beyond Levinas in its emphasis on a pure or anonymous appeal. I criticize this move as rather problematic and turn instead back to Levinas for a more convincing account of the relations between self, human other, and God. In this context, I also show that Levinas in fact draws quite careful distinctions between human and divine others.     

Thinking Without Words: An Overview for Animal Ethics

In Thinking without Words I develop a philosophical framework for treating some animals and human infants as genuine thinkers. This paper outlines the aspects of this account that are most relevant to those working in animal ethics. There is a range of different levels of cognitive sophistication in different animal species, in addition to limits to the types of thought available to non-linguistic creatures, and it may be important for animal ethicists to take this into account in exploring issues of moral significance and the obligations that we might or might not have to non-human animals. I am grateful for comments on an earlier version from Robert Francescotti and Clare Palmer.     

Academic optimistic bias: Implications for college student performance and well-being

Although optimism has several benefits, there are potential drawbacks associated with “too much of a good thing”. Within an academic context, a possible determinant of the adaptiveness of optimistic bias is whether students have a sense of control over academic outcomes: optimistically-biased (OB) achievement expectations paired with perceptions of academic control may enhance performance and well-being; optimistic bias in the absence of perceived control may result in disappointment, poor performance, and diminished well-being. The current longitudinal study examined academic control cognitions (ACC) among OB college students (n = 319) versus non-optimistically biased (non-OB) students (n = 321). We also examined the effects of academic optimistic bias on composite measures of college performance (perceived success, final psychology course grades, cumulative GPA, course attrition) and well-being (positive and negative emotions, health behaviors, future optimism) 6 months later; and determined whether ACC accounted for those associations. Significant MANCOVAs showed OB students had greater ACC, better subsequent well-being, and outperformed their non-OB counterparts. These well-being and performance differences remained significant after statistically accounting for initial aptitude and ACC. Overall, academic optimistic bias was accompanied by perceived controllability over scholastic outcomes, yet beyond the effects of ACC, optimistic bias was associated with better year-end performance and well-being. Findings have implications for maximizing the successful transition of first-year college students.     

The kinematics of belief and desire

Richard Jeffrey regarded the version of Bayesian decision theory he floated in ‘The Logic of Decision’ and the idea of a probability kinematics—a generalisation of Bayesian conditioning to contexts in which the evidence is ‘uncertain’—as his two most important contributions to philosophy. This paper aims to connect them by developing kinematical models for the study of preference change and practical deliberation. Preference change is treated in a manner analogous to Jeffrey’s handling of belief change: not as mechanical outputs of combinations of intrinsic desires plus information, but as a matter of judgement and of making up one’s mind. In the first section Jeffrey’s probability kinematics is motivated and extended to the treatment of changes in conditional belief. In the second, analogous kinematical models are developed for preference change and in particular belief-induced change that depends on an invariance condition for conditional preference. The two are the brought together in the last section in a tentative model of pratical deliberation. This paper is one of a pair dedicated to Richard Jeffrey and prepared for a workshop held in his memory at the 26th International Wittgenstein Symposium. My thanks to the organisers of, and the participants in, this workshop and to two anonymous referees for their comments.     

Fictions,feelings, and emotions

Many philosophers suggest (1) that our emotional engagement with fiction involves participation in a game of make-believe, and (2) that what distinguishes an emotional game from a dispassionate game is the fact that the former activity alone involves sensations of physiological and visceral disturbances caused by our participation in the game. In this paper I argue that philosophers who accept (1) should reject (2). I then illustrate how this conclusion illuminates various puzzles in aesthetics and the philosophy of mind.     

Gestures of work: Levinas and Hegel

What is Levinas's relation to Hegel, the thinker who seems to summarize everything which Levinas's philosophy opposes, yet with whom Levinas never enters a sustained philosophical engagement? An answer can be found through an analysis of the concept of work, understood both as activity of labor and product thereof. The concept of work reveals that, despite the apparent (but superficial) sense of opposition, Levinas's philosophy works in a deliberately noncommittal, or, to use a Levinasian expression, ``dis-interested'' mode with respect to Hegel. Such mode of disinterstedness expresses an ethical gesture of joyful hospitality that neither confirms nor refutes the German philosopher but rather opens him up to an eschatological dimension.