Introduction: Platonic dramatology -- The political and philosophical problems. Using pre-Socratic philosophy to support political reform: the Athenian stranger ; Plato's Parmenides: Parmenides' critique of Socrates and Plato's critique of Parmenides ; Becoming Socrates ; Socrates interrogates his contemporaries about the noble and good -- Paradigms of philosophy. Socrates' positive teaching ; Timaeus-Critias: completing or challenging Socratic political philosophy? ; Socratic practice -- The trial and death of Socrates. The limits of human intelligence ; The Eleatic challenge ; The trial (...) and death of Socrates -- Conclusion: Why Plato made Socrates his hero. (shrink)

But in this book, Catherine Malabou proposes a more radical meaning for plasticity, one that not only adapts itself to existing circumstances, but forms a ...

This landmark study examines the role played by the rediscovery of the writings of the ancient atomists, Epicurus and Lucretius, in the articulation of the major philosophical systems of the seventeenth century, and, more broadly, their influence on the evolution of natural science and moral and political philosophy. The target of sustained and trenchant philosophical criticism by Cicero, and of opprobrium by the Christian Fathers of the early Church, for its unflinching commitment to the absence of divine supervision and the (...) finitude of life, the Epicurean philosophy surfaced again in the period of the Scientific Revolution, when it displaced scholastic Aristotelianism. Both modern social contract theory and utilitarianism in ethics were grounded in its tenets. Catherine Wilson shows how the distinctive Epicurean image of the natural and social worlds took hold in philosophy, and how it is an acknowledged, and often unacknowledged presence in the writings of Descartes, Gassendi, Hobbes, Boyle, Locke, Leibniz, Berkeley. With chapters devoted to Epicurean physics and cosmology, the corpuscularian or "mechanical" philosophy, the question of the mortality of the soul, the grounds of political authority, the contested nature of the experimental philosophy, sensuality, curiosity, and the role of pleasure and utility in ethics, the author makes a persuasive case for the significance of materialism in seventeenth-century philosophy without underestimating the depth and significance of the opposition to it, and for its continued importance in the contemporary world. Lucretius's great poem, On the Nature of Things, supplies the frame of reference for this deeply-researched inquiry into the origins of modern philosophy. (shrink)

Counterpath is a collaborative work by Catherine Malabou and Jacques Derrida that answers to the gamble inherent in the idea of “travelling with” the philosopher of deconstruction. Malabou's readerly text of quotations and commentary demonstrates how Derrida's work, while appearing to be anything but a travelogue, is nevertheless replete with references to geographical and topographical locations, and functions as a kind of counter-Odyssey through meaning, theorizing, and thematizing notions of arrival, drifting, derivation, and catastrophe. In fact, by going straight (...) to the heart of the Derridean idea of “spacing,” she finally makes it seem as though Derrida has never written about anything but travel. Malabou's text is punctuated by a series of postcards received by Derrida from destinations such as Istanbul and Porto, Laguna Beach and Athens, which are inspired by his reading of her evolving discussion. Writing in a familiar and unguarded manner, as if he were “on vacation” from his own writing, Derrida still remains totally faithful to that work and invites the reader to reflect on much of what haunts his texts as well as his daily life, questions of distance and death, the relation to the other, and exile. (shrink)

Psychologists and philosophers have argued that the capacity for perseverance or “grit” depends both on willpower and on a kind of epistemic resilience. But can a form of hopefulness in one’s future success also constitute a source of grit? I argue that substantial practical hopefulness, as a hope to bring about a desired outcome through exercises of one’s agency, can serve as a distinctive ground for the capacity for perseverance. Gritty agents’ “practical hope” centrally involves an attention-fuelled, risk-inclined weighting of (...) two competing concerns over action: when facing the decision of whether to persevere, hopeful gritty agents prioritize the aim of choosing a course of action which might go very well over that of choosing a course of action which is very likely to go fairly well. By relying on the notion of a “risk-inclined attentional pattern” as a dimension of gritty agents’ practical hope, we can explain that form of hope’s contribution to their motivation and practical rationality, especially on a risk-weighted expected utility framework. The upshot is a more pluralistic view of the sources of grit. (shrink)

Pursuing difficult long-term goals typically involves encountering substantial evidence of possible future failure. If decisions to pursue such goals are serious only if one believes that one will act as one has decided, then some of our lives’ most important decisions seem to require belief against the evidence. This is the puzzle of difficult action, to which I offer a solution. I argue that serious decisions to φ do not have to give rise to a belief that one will φ, (...) but can instead be accompanied by a hope to φ. Hope can motivate and rationalize the various actions that we associate with serious commitment. It can also account for the existence of special pressures to adopt an agential stance toward one’s future. Because hope can be cognitively rational when belief is not, there is no problematic tension between the ideal of epistemic rationality and the phenomenon of difficult action. (shrink)

I defend the thesis that friendship can constitutively require epistemic irrationality against a recent, forceful challenge, raised by proponents of moral and pragmatic encroachment. Defenders of the “encroachment strategy” argue that exemplary friends who are especially slow to believe that their friends have acted wrongly are simply sensitive to the high prudential or moral costs of falsely believing in their friends’ guilt. Drawing on psychological work on epistemic motivation (and in particular on the notion of “need for closure”), I propose (...) a different picture of what friendship requires in the doxastic realm. I argue that contrary to what the encroachment strategy suggests, exemplary friends’ belief formation ought not be guided by a concern with accuracy or error avoidance, but instead by a need to avoid a “specific closure” – namely, a need to avoid concluding in their friends’ guilt. I propose that exemplary friendship often generates a defeasible, doxastic obligation to exemplify such a need, despite its inherent corrupting effects on exemplary friends’ epistemic faculties. (shrink)

The book is about three things. First, how Ancient thinkers perceived humans as like or unlike other animals; second about the justification for taking a humane attitude towards natural things; and third about how moral claims count as true, and how they can be discovered or acquired. Was Aristotle was right to see continuity in the psychological functions of animal and human souls? The question cannot be settled without taking a moral stance. As we can either focus on continuity or (...) on discontinuities, how should natural science draw the boundaries? Moral agents act and react in a world that they see under a certain description, and there is no value free science that can settle what is the correct description. This book asks us to think about where moral justification could come from, and suggests that the supposed ‘moral status’ of the object cannot provide the answer. For the moral status of the object is a product of our own imagination, and once we see that, we also see that there remains the question where we ought to have the will to see it. Furthermore, since the perception of moral truth involves the development of imagination and will, the means to attain it will be better served by engagement with poetry and literature than with enquiries that seek to exclude the engagement of the imagination, or any appeal to the beauty of nature or the love of one's fellow creatures. (shrink)

This chapter spells out in detail how Kant’s thinking about logic during the critical period shapes the account of philosophy that he gives in the Critiques. Tolley explores Kant’s motivations behind his formation of the idea of a new “transcendental” logic, drawing out in particular how he means to differentiate it from the traditional “merely formal” approaches to logic, insofar as transcendental logic investigates not just the basic forms of the activity of thinking but also its basic contents. Kant’s understanding (...) of both of these logics directly factor into the first Critique’s more general project of the critique of reason in particular, as not just a capacity for a certain kind of thinking (inferring), but as a possible source of a priori cognition. (shrink)

Hope is often seen as at once valuable and dangerous: it can fuel our motivation in the face of challenges, but can also distract us from reality and lead us to irrationality. How can we learn to “hope well,” and what does “hoping well” involve? Contemporary philosophers disagree on such normative questions about hope and also on how to define hope as a mental state. This article explores recent philosophical debates surrounding the concept of hope and the norms governing hope. (...) It also underlies hope's significance for the philosophy of emotion and the ethics of interpersonal relations. (shrink)

Comment la philosophie de Hegel pourrait-elle encore promettre quelque chose puisqu'elle est apparue, aux yeux des lecteurs contemporains, comme une entreprise d'annulation du temps? Le savoir absolu n'est-il pas le resultat du processus dialectique par lequel l'esprit releve toute temporalite et par la toute surprise, l'evenement se produisant toujours trop tard? D'une absence de pensee de l'avenir dans la philosophie de Hegel decoulerait une absence d'avenir de la philosophie hegelienne elle-meme. C'est contre une telle assertion que le present ouvrage s'inscrit (...) en faux; il se propose pour cela de travailler le concept de plasticite, montrant comment il forme en profondeur, a la fois comme sa structure et comme son rythme, le contenu speculatif. Est plastique ce qui est susceptible de recevoir comme de donner la forme, mais aussi de l'aneantir. Hegel degage ce concept de son sol natal, l'art, pour le rendre a sa veritable origine : le developpement de la subjectivite. Est dit plastique, en effet, le rapport que la subjectivite entretient avec l'accident, avec ce qui arrive. L'auto-determination apparait comme proces de temporalisation au sein duquel la subjectivite, dans l'attitude contrastee d'un voir venir, se donne et par la recoit sa propre forme, anticipant son avenir tout en renoncant a en maitriser l'irruption. La plasticite du concept hegelien de temps est le foyer de resistance clandestin ou se prepare la reponse a l'accusation de vulgarite portee par Heidegger a l'encontre de ce meme concept. (shrink)

A growing amount of media is paid for by its consumers through their very consumption of it. Typically, this new media is web-based and paid for by advertising. It includes the services offered by Facebook, Instagram, Snapchat, and YouTube. We offer an ethical assessment of the attention economy, the market where attention is exchanged for new media. We argue that the assessment has ethical implications for how the attention economy should be regulated. To conduct the assessment, we employ two heuristics (...) for evaluating markets. One is the “harm” criterion, which relates to whether the market tends to engender extremely harmful outcomes for individuals or society as a whole. The other is the “agency” criterion, which relates not to the outcomes of the market, but rather, to whether it somehow reflects or has its source in weakened agency. We argue that the attention economy animates concerns with respect to both criteria and that new media should be subject to the same sort of regulation as other harmful, addictive products. (shrink)

A number of findings in the field of machine learning have given rise to questions about what it means for automated scoring- or decisionmaking systems to be fair. One center of gravity in this discussion is whether such systems ought to satisfy classification parity (which requires parity in accuracy across groups, defined by protected attributes) or calibration (which requires similar predictions to have similar meanings across groups, defined by protected attributes). Central to this discussion are impossibility results, owed to Kleinberg (...) et al. (2016), Chouldechova (2017), and Corbett-Davies et al. (2017), which show that classification parity and calibration are often incompatible. This paper aims to argue that classification parity, calibration, and a newer, interesting measure called counterfactual fairness are unsatisfactory measures of fairness, offer a general diagnosis of the failure of these measures, and sketch an alternative approach to understanding fairness in machine learning. (shrink)

Prediction-based decisions, which are often made by utilizing the tools of machine learning, influence nearly all facets of modern life. Ethical concerns about this widespread practice have given rise to the field of fair machine learning and a number of fairness measures, mathematically precise definitions of fairness that purport to determine whether a given prediction-based decision system is fair. Following Reuben Binns (2017), we take ‘fairness’ in this context to be a placeholder for a variety of normative egalitarian considerations. We (...) explore a few fairness measures to suss out their egalitarian roots and evaluate them, both as formalizations of egalitarian ideas and as assertions of what fairness demands of predictive systems. We pay special attention to a recent and popular fairness measure, counterfactual fairness, which holds that a prediction about an individual is fair if it is the same in the actual world and any counterfactual world where the individual belongs to a different demographic group (cf. Kusner et al. (2018)). (shrink)

At Republic 370c–372d, Plato presents us with an early polis that is self-sufficient, peaceful, cooperative, and which provides a comfortable life for its inhabitants. While Glaucon derides this polis as a ‘city for pigs’, Socrates is quick to defend its virtues characterizing it as a city which is not only ‘complete’, but a ‘true’ and ‘healthy’ city. Is Plato sincere when he lauds the city of pigs? if so, why does the city of pigs degenerate so precipitously into the luxurious (...) city? Some commentators have been unable to find any place for the ‘city of pigs’ in the substantive argument of the Republic. Other commentators have supposed that the source of instability in the city of pigs is the nature of human desire. I argue that these interpretations miss what is most deeply interesting about the city of pigs. On my reading, the city of pigs is healthy and true in that it is a unified community. However, this unity depends on good fortune, is highly contingent, and thus unstable. (shrink)

_After Writing_ provides a significant contribution to the growing genre of works which offers a challenge to modern and postmodern accounts of Christianity.

We offer an ethical assessment of the market for data used to generate what are sometimes called “consumer scores” (i.e., numerical expressions that are used to describe or predict people’s dispositions and behavior), and we argue that the assessment has ethical implications on how the market for consumer scoring data should be regulated. To conduct the assessment, we employ two heuristics for evaluating markets. One is the “harm” criterion, which relates to whether the market produces serious harms, either for participants (...) in the market, for third parties, or for society as a whole. The other is the “agency” criterion, which relates to whether participants understand the nature and significance of the exchanges they are making, if they can be guaranteed fair representation, or if there is differential need for the market’s good. We argue that consumer scoring data should be subject to the same sort of regulation as the older FICO credit scores. Although the movement in the 1990s that was aimed at regulating the FICO scores was not aimed at restraining a market per se, we argue that the reforms were underwritten by concerns about the same sorts of problems as those outlined by our heuristics. Therefore, consumer data should be subject to the same sort of regulation. (shrink)

After defining plasticity in terms of its active embodiments, Malabou applies the notion to the work of Hegel, Heidegger, Levinas, Levi-Strauss, Freud, and ...

Data-driven, decision-making technologies used in the justice system to inform decisions about bail, parole, and prison sentencing are biased against historically marginalized groups (Angwin, Larson, Mattu, & Kirchner 2016). But these technologies’ judgments—which reproduce patterns of wrongful discrimination embedded in the historical datasets that they are trained on—are well-evidenced. This presents a puzzle: how can we account for the wrong these judgments engender without also indicting morally permissible statistical inferences about persons? I motivate this puzzle and attempt an answer.

I explore some enlightening alternative economic theories in Plato’s Republic which help to cast doubt on standard models of rationality in economics. Starting from Socrates’ suggestion that things work best if everyone says ‘mine’ about the same things, I discuss a kind of ‘belonging’ which merits more attention in political and economic theory. This kind of belonging is not about owning property, but it can (better) explain the desire to do things for others and for the collective good. But did (...) Socrates forget to invoke it when addressing the puzzle about why the philosopher would willingly return to the cave? (shrink)

Holm (2022) argues that a class of algorithmic fairness measures, that he refers to as the ‘performance parity criteria’, can be understood as applications of John Broome’s Fairness Principle. We argue that the performance parity criteria cannot be read this way. This is because in the relevant context, the Fairness Principle requires the equalization of actual individuals’ individual-level chances of obtaining some good (such as an accurate prediction from a predictive system), but the performance parity criteria do not guarantee any (...) such thing: the measures merely ensure that certain population-level ratios hold. (shrink)

Why is aesthetics important to Wittgenstein? What, according to him, is the function of the aesthetic? My answer consists of three parts: first, I argue that Wittgenstein finds himself in an aporia of normative consciousness – that is to say, a problem with regard to our awareness of the world in terms of its relation to a norm. Second, I argue that the function of Wittgenstein’s aesthetic writings is to deal with this aporia. Third, through a comparison with Friedrich Schlegel’s (...) writings on allegory, I try to show that the way in which Wittgenstein resolves the aporia renders him a Romanticist philosopher. The point of an aesthetic interaction, for Wittgenstein, is that it can render clear what cannot be described without running against the walls of our cage: the absolute. Through aesthetic interactions we are able to (indirectly) access a ground for norms by which we experience ourselves as unconditionally bound. (shrink)

Impermissivists hold that an agent with a given body of evidence has at most one rationally permitted attitude that she should adopt towards any particular proposition. Permissivists deny this, often motivating permissivism by describing scenarios that pump our intuitions that the agent could reasonably take one of several attitudes toward some proposition. We criticize the following impermissivist response: while it seems like any of that range of attitudes is permissible, what is actually required is the single broad attitude that encompasses (...) all of these single attitudes. While this might seem like an easy way to win over permissivists, we argue that this impermissivist response leads to an indefensible epistemology; permissive intuitions are not so easily co-opted. (shrink)

The discourse inside and outside of sport in Australia and abroad on the participation of transgender women in female sport focuses on the principles of fairness, equity and the safety of competitors. These concerns commonly materialise (with little evidence) labelling transgender women as ‘cheats’, dominating female sport, strategically being coached in collision sports to intentionally hurt opponents or fraudulently transitioning with the sole aim of competing in elite women’s sport. Our research examines the process by which the Australian Football League (...) (AFL) grappled with these competing narratives in developing a policy to permit the participation of transgender and gender diverse athletes in community and ‘elite’ competitions. It will be argued that the initial AFL process lacked consideration of the human rights of transgender women and did not provide the necessary resources required to ensure a safe and inclusive process for transgender women to engage with the AFLW competition. This article will also identify lessons which other sport governing organisations should heed in developing and implementing policies for the inclusion of transgender women in sport. (shrink)

Algorithmic systems and predictive analytics play an increasingly important role in various aspects of modern life. Scholarship on the moral ramifications of such systems is in its early stages, and much of it focuses on bias and harm. This paper argues that in understanding the moral salience of algorithmic systems it is essential to understand the relation between algorithms, autonomy, and agency. We draw on several recent cases in criminal sentencing and K–12 teacher evaluation to outline four key ways in (...) which issues of agency, autonomy, and respect for persons can conflict with algorithmic decision-making. Three of these involve failures to treat individual agents with the respect they deserve. The fourth involves distancing oneself from a morally suspect action by attributing one’s decision to take that action to an algorithm, thereby laundering one’s agency. (shrink)

Using Rational Choice Theory to account for moral agency has always had some uncomfortable aspect to it. Economists’ attempts to include the moral dimension of behaviour either as a preference for moral behaviour or as an external constraint on self-interested choice, have been criticized for relying on tautologies or lacking a realistic picture of motivation. Homo Oeconomicus, even when conceptually enriched by all kinds of motivations, is ultimately still characterized as caring only for what lies in his interest. Amartya Sen (...) has drawn the economists’ attention to a specific blind spot in rational choice theory (henceforth RCT), i.e. the idea of commitment. By starting from the premise that the human capacity to commit is a necessary precondition for moral behaviour, our aim in this paper is twofold: first, we argue that taking the idea of commitment seriously in economics requires an enriched concept of rationality. Second, we reject a Kantian interpretation of Sen’s concept of commitment and argue that Harry Frankfurt’s views about caring can be used to develop the concept of commitment in a direction that is compatible with Rational Choice Theory. (shrink)

Our homes are where we live and play, and for those making positive vegan choices, it's important for our domestic spaces to be environmentally friendly and cruelty-free. This book provides practical advice and inspiration to everyone who is building or renovating and wants a home that both supports their lifestyle and benefits the planet. Topics include making intelligent choices on appliances and creating butterfly-friendly gardens. With ideas, tips, and guidelines for every aspect of home design, readers will see how easy (...) it is to make smart choices and create a beautiful, safe space for living. (shrink)

New media (highly interactive digital technology for creating, sharing, and consuming information) affords users a great deal of control over their informational diets. As a result, many users of new media unwittingly encapsulate themselves in epistemic bubbles (epistemic structures, such as highly personalized news feeds, that leave relevant sources of information out (Nguyen forthcoming)). Epistemically paternalistic alterations to new media technologies could be made to pop at least some epistemic bubbles. We examine one such alteration that Facebook has made in (...) an effort to fight fake news and conclude that it is morally permissible. We further argue that many epistemically paternalistic policies can (and should) be a perennial part of the internet information environment. (shrink)

This paper examines the practice of using predictive systems to lengthen the prison sentences of convicted persons when the systems forecast a higher likelihood of re-offense or re-arrest. There has been much critical discussion of technologies used for sentencing, including questions of bias and opacity. However, there hasn’t been a discussion of whether this use of predictive systems makes sense in the first place. We argue that it does not by showing that there is no plausible theory of punishment that (...) supports it. (shrink)

We often form intentions to resist anticipated future temptations. But when confronted with the temptations our resolutions were designed to withstand, we tend to revise our previous evaluative judgments and conclude that we should now succumb—only to then revert to our initial evaluations, once temptation has subsided. Some evaluative judgments made under the sway of temptation are mistaken. But not all of them are. When the belief that one should now succumb is a proper response to relevant considerations that have (...) newly emerged, can acting in line with one’s previous intention nonetheless be practically rational? To answer this question, I draw on recent debates on the nature of higher-order evidence and on what rationally responding to such evidence involves. I propose that agents facing temptation often have evidence of “deliberative unreliability”, which they ought to heed even when it is “misleading” (that is, even when their evaluative judgments are in fact proper responses to the relevant considerations then available). Because evidence of deliberative unreliability can “dispossess” agents of normative reasons for evaluative judgments and actions that they would otherwise have, being continent despite judging that one should now succumb can often be more rational than giving in. (shrink)

I argue for a new delimitation of what Kant means by ‘cognition [Erkenntnis]’, on the basis of the intermediate, transitional place that Kant gives to cognition in the ‘progression [Stufenleiter]’ of our representations and our consciousness of them. I show how cognition differs from mental acts lying earlier on this progression—such as sensing, intuiting, and perceiving—and also how cognition differs from acts lying later on this progression—such as explaining, having insight, and comprehending. I also argue that cognition should not be (...) confused with ‘knowledge [Wissen]’, insofar as knowledge represents the culmination of a separate orthogonal progression of acts of ‘holding-true’. Along the way, I show how having in focus the specific progression from representation, to consciousness, to cognition allows us to better appreciate the architectonic significance of the progression of Kant’s analysis in the first Critique, and also helps to illuminate the unity of Kant’s account of cognition itself across its variety of forms. (shrink)

Feminist philosophers have argued that the family, as an institution, falls short of justice and have raised concerns about the effects of the family on women and girls. Three lines of critique have focused on John Rawls’ account of the family in A Theory of Justice and Political Liberalism. First, Rawlsian liberalism fails to provide sufficiently robust protections against sexist non-public associations (including the traditional family). Second, Rawlsian liberalism fails to recognize that families, as a rule, are unfair for women (...) and girls. Third, Rawlsian liberalism gives insufficient attention to the moral development of children within families. In this paper, I defend the place of the family in Rawlsian liberalism against these criticisms. In particular, I argue that family autonomy and family privacy are important for securing a primary good- the development of individuals’ capacity for partiality. (shrink)

Why was Wollstonecraft's landmark feminist work, the Vindication of the Rights of Woman, categorised as a work of political economy when it was first published? Taking this question as a starting point, Mary Wollstonecraft and Political Economy gives a compelling new account of Wollstonecraft as critic of the material, moral, social, and psychological conditions of commercial modernity. Offering thorough analysis of Wollstonecraft's major writings - including her two Vindications, her novels, her history of the French Revolution, and her travel writing (...) - this is the only book-length study to situate Wollstonecraft in the context of the political economic thought of her time. It shows Wollstonecraft as an economic as much as a political radical, whose critique of the emerging economic orthodoxies of her time anticipates later Romantic thinkers. This title is part of the Flip it Open Programme and may also be available Open Access. Check our website Cambridge Core for details. (shrink)

In this paper, I propose that Derrida’s writing on the impossibility of justice has the potential for fruitful dialogue with Ruth Chang’s contemporary account of practical rationality. For Derrida, making a just decision must always come with a moment of undecidability, a “leap” into the unknown with an experience of doubt and anxiety that continues to “haunt” the decision-maker. By contrast, in her work on rationality, Chang proposes that hard decisions are difficult to make because the alternatives are “on a (...) par,” such that there are no rational differences between the alternatives that would contribute to choosing one over the other. Hard decisions are made by expressing one’s own rational agency, generating will-based reasons to commit to or “drift” into one of the alternatives. Derrida writes of anxiety, doubt, and impossibility, yet Chang writes of commitment, agency, and rationality. Despite these differences, there are important comparisons and connections between the two accounts that are worth exploring. I suggest that the moment of the decision which Derrida describes as heterogeneous to knowledge can be understood as a moment of parity in which there is a lack of given reasons, as explained by Chang. Chang’s account of rational agency provides an interpretation of how decision-making is possible despite the undecidability as described by Derrida. This notion of commitment and agency as explained by Chang is not incompatible with Derrida’s insistence that the responsible decision is haunted by anxiety and doubt. Instead, I suggest that Derrida’s writing highlights uncertainty as central to understanding the nature of hard choices and how to navigate the demands of justice. (shrink)

There has been considerable recent debate about whether Kant's account of intuitions implies that their content is conceptual. This debate, however, has failed to make significant progress because of the absence of discussion, let alone consensus, as to the meaning of ‘content’ in this context. Here I try to move things forward by focusing on the kind of content associated with Frege's notion of ‘sense ’, understood as a mode of presentation of some object or property. I argue, first, that (...) Kant takes intuitions to have a content in this sense, and, secondly, that Kant clearly takes the content of intuitions, so understood, to be distinct in kind from that possessed by concepts. I then show how my account can respond to the most serious objections to previous non-conceptualist interpretations.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.The Non-Conceptuality of the Content of Intuitions: A New ApproachVolume 18, Issue 1Clinton Tolley DOI: https://doi.org/10.1017/S1369415412000313Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. The Non-Conceptuality of the Content of Intuitions: A New ApproachVolume 18, Issue 1Clinton Tolley DOI: https://doi.org/10.1017/S1369415412000313Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. The Non-Conceptuality of the Content of Intuitions: A New ApproachVolume 18, Issue 1Clinton Tolley DOI: https://doi.org/10.1017/S1369415412000313Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation. (shrink)

The Protestant Work Ethic is a powerful force in Western culture with far reaching effects on our values and judgments. While research on PWE as a cultural value is abundant in diverse disciplines, little research has explored how this cultural value facilitates the use of heuristics when evaluating the morality of others. Using both PWE and illusory correlation as foundations, this paper explores whether people attribute positive moral characteristics to others merely based upon a description as hardworking. Three experiments suggest (...) merely being described as hardworking leads to perceptions of greater honesty, a more careful and detailed approach to one’s work, accompanied by a lesser likelihood of engaging in cheating behavior and a greater likelihood of accountability. These results have implications regarding the detection of deviant/fraudulent behavior. (shrink)

One of the main contributions of A Feminist Theory of Refusal is its connection of everyday action and prefigurative practices with an explicit commitment to structural change. But how such change happens, and what kind of relations it implies between ‘the city’ (as the existing political community) and feminist heterotopias of refusal, remains unclear. Reading Honig’s work as a prefigurative theory, I argue that it links moments of doing-otherwise with moments of institutional politics, sparking questions about the conditions of a (...) successful return to the city. I then develop these conditions through a case study of the feminist activism of Women on Waves; and argue that feminist refusal can lead to political transformation if it durably connects practices inside and outside the city. (shrink)

Truth is standardly considered a requirement on epistemic acceptability. But science and philosophy deploy models, idealizations and thought experiments that prescind from truth to achieve other cognitive ends. I argue that such felicitous falsehoods function as cognitively useful fictions. They are cognitively useful because they exemplify and afford epistemic access to features they share with the relevant facts. They are falsehoods in that they diverge from the facts. Nonetheless, they are true enough to serve their epistemic purposes. Theories that contain (...) them have testable consequences, hence are factually defeasible. (shrink)