Impure temporalities in the history of political philosophy: the historiography of dēmokratia in late eighteenth- and nineteenth-century Britain

ABSTRACT

Building on Bernard Williams’ thesis about the intertwining of history and political philosophy, the essay explores how the problem of the history of dēmokratia after the late-eighteenth and over the nineteenth-century in Britain constituted a primary and critical field in which the philosophical meaning of democracy was debated. Configuring a new temporal perspective grounded in the relationship between ancient and modern democracy, historiographical works by John Gillies, William Mitford, and George Grote put forth an understanding of the concept as a battlefield, involving several conflicting meanings, narratives and historical forces. This historiographical tradition highlighted the tensions underpinning the definition of democracy in the long-term temporal frame linking antiquity and modernity. So even more than contemporary philosophical and political writings, historical understanding constituted a unique concept of democracy that both concentrated and dispersed meaning; it was not just one vision of democracy, among others, but one that acquired the paradoxical power to forge some semantic stability and coherence over time, and to accentuate the threat of the concept’s break up into distinct political premises and historical moments that constituted it.     

Do We Share a Project of Being in the World Well?

ABSTRACT

I question whether the flourishing that McMullin presents as negotiating the demands of three distinct normative domains is itself normative. If it is, I argue it must be incremental in some way to McMullin’s three normative domains, because there is no single, plausible, structural inter-relation between the domains. This leads to regress. If flourishing is not normative, then it undermines the unity of reason that is a cornerstone of McMullin’s account. These difficulties lead to further consideration of flourishing conceived, as McMullin does, as a project of living well in the world. What is the content of this project and what role can it play? If it is merely formal, i.e. without content, then it can be shared, but is empty, therefore without a role. If it has content, and so plays a role in balancing or unifying one’s responses to the normative domains, then that content comes, McMullin claims, from answers to the question, “Who am I?” However, I claim that this question and the answers it is likely to elicit cannot supply the content required. Even if it could, it could not do so to produce a project that is plausibly normative, leaving it thus disconnected from the normative domains. I conclude that the normative character of McMullin’s notion of flourishing cannot be made good. My tentative suggestions are to jettison flourishing as a central part of conceiving a life well-lived; or to swap Aristotle for Plato to supplant flourishing with the idea of a good life.     

Who wrote that? Automaticity and reduced sense of agency in individuals prone to dissociative absorption

Dissociative absorption (DA) is a tendency to become completely immersed in a stimulus while neglecting to attend to one’s surroundings. Theoretically, DA implies automatic functioning in areas that are outside the focus of attention. This study examined whether high absorbers indeed act more automatically, i.e., with decreased meta-consciousness for, and therefore poor memory of, their own actions, along with reduced sense of agency (SoA). High and low absorbers (N = 63) performed three DA-promoting tasks: choice-reaction time (CRT), Tetris, and free writing. Participants were tested on memory of task details and self-reported their state SoA. As hypothesized, trait DA was correlated with impaired autobiographical memory for self-generated writing. However, DA was not related to episodic memory disruptions in externally-generated content tasks (Tetris, CRT). In most tasks, DA was associated with decreased SoA. Absorbers’ specific difficulty in identifying self-generated content suggests that their memory failures stem from reduced accessibility to self-actions and intentions.     

Libet’s intention reports are invalid: A replication of Dominik et al. (2017)

In the “Libet experiment” the onset of movement-related brain activity preceded the reported time of the conscious intention to move, suggesting that conscious intention may not play a role in initiating voluntary movements (Libet, Gleason, Wright, & Pearl, 1983). Dominik et al. (2017) provided evidence that the intention reports employed in the Libet experiment, which Libet et al. (1983) found to precede movement reports, are invalid. In the study by Dominik et al., intention reports preceded movement reports only when participants had prior experience making movement reports. Individuals without such experience reported intention around the same time as movement. These findings suggest that Libet’s intention reports do not reflect experiences of intention, but, rather, inferences based on prior experience with movement reports. Our study replicated the core findings of Dominik et al. We argue that Libet’s intention reports are invalid and explore the phenomenology of intention in the Libet experiment.     

Forcing you to experience wonder: Unconsciously biasing people’s choice through strategic physical positioning

Magicians have developed powerful tools to covertly force a spectator to choose a specific card. We investigate the physical location force, in which four cards (from left to right: 1-2-3-4) are placed face-down on the table in a line, after which participants are asked to push out one card. The force is thought to rely on a behavioural bias in that people are more likely to choose the third card from their left. Participants felt that their choice was extremely free, yet 60% selected the 3rd card. There was no significant difference in estimates and feelings of freedom between those who chose the target card (i.e. 3rd card) and those who selected a different card, and they underestimated the actual proportion of people who selected the target card. These results illustrate that participants’ behaviour was heavily biased towards choosing the third card, but were oblivious to this bias.