Social epistemologists should be well-equipped to explain and evaluate the growing vulnerabilities associated with filter bubbles, echo chambers, and group polarization in social media. However, almost all social epistemology has been built for social contexts that involve merely a speaker-hearer dyad. Filter bubbles, echo chambers, and group polarization all presuppose much larger and more complex network structures. In this paper, we lay the groundwork for a properly social epistemology that gives the role and structure of networks their due. In particular, (...) we formally define epistemic constructs that quantify the structural epistemic position of each node within an interconnected network. We argue for the epistemic value of a structure that we call the (m,k)-observer. We then present empirical evidence that (m,k)-observers are rare in social media discussions of controversial topics, which suggests that people suffer from serious problems of epistemic vulnerability. We conclude by arguing that social epistemologists and computer scientists should work together to develop minimal interventions that improve the structure of epistemic networks. (shrink)

In this paper, we explain and showcase the promising methodology of testimonial network analysis and visualization for experimental epistemology, arguing that it can be used to gain insights and answer philosophical questions in social epistemology. Our use case is the epistemic community that discusses vaccine safety primarily in English on Twitter. In two studies, we show, using both statistical analysis and exploratory data visualization, that there is almost no neutral or ambivalent discussion of vaccine safety on Twitter. Roughly half the (...) accounts engaging with this topic are pro-vaccine, while the other half are con-vaccine. We also show that these two camps rarely engage with one another, and that the con-vaccine camp has greater epistemic reach and receptivity than the pro-vaccine camp. In light of these findings, we question whether testimonial networks as they are currently constituted on popular fora such as Twitter are living up to their promise of delivering the wisdom of crowds. We conclude by pointing to directions for further research in digital social epistemology. (shrink)

Max Weber (1864-1920), generally known as a founder of modern social science, was concerned with political affairs throughout his life. The texts in this edition span his career and include his early inaugural lecture The Nation State and Economic Policy, Suffrage and Democracy in Germany, Parliament and Government in Germany under a New Political Order, Socialism, The Profession and Vocation of Politics, and an excerpt from his essay The Situation of Constitutional Democracy in Russia, as well as other shorter writings. (...) Together they illustrate the development of his thinking on the fate of Germany and the nature of politics in the modern western state in an age of cultural 'disenchantment'. The introduction discusses the central themes of Weber's political thought, and a chronology, notes and an annotated bibliography place him in his political and intellectual context. (shrink)

These essays, written between 1949 and 1967, focus on a single theme: the triumph in the twentieth century of the state-bureaucratic apparatus and ‘instrumental reason’ and the concomitant liquidation of the individual and the basic social institutions and relationships associated with the individual.

" Le concept d'un être infini est plus simple que celui d'un être bon ou d'un être vrai et autres semblables, parce que " infini " n'est pas une sorte d'attribut ou une propriété de l'être ou de tout ce dont il est prédiqué.

As dez categorias de Aristóteles não foram concebidas para serem aplicadas no âmbito da teologia trinitária católica. Juntamente com Santo Agostinho, Boécio tentou fazer a adaptação das mesmas. O artigo mostra até que ponto ele teve sucesso ou não neste empreendimento. A teologia de Boécio é aqui vista à luz da teologia mais madura de Duns Escoto, pois, de facto, como continuador de Boécio, o pensador medieval pôde realizar aquilo que o seu predecessor deixou inacabado, devido a uma metafísica de (...) espectro mais alargado de que faz parte, para além de conceitos categoriais limitados, novos transcendentais. /// The aristotelian ten categories were at first not conceived to be applied to the subject of trinitarian catholic theology. Together with Augustine, Boethius tried to adapt them. The paper shows how successful and how unsuccessful he was in his attempt. Boethius theology is seen here in the light of the more mature theology of Duns Scotus, because as a follower of Boethius, the medieval thinker could accomplish what his predecessor left unfinished, owing to a broadened metaphysics including, besides limited categorial concepts, new transcendantal ones. (shrink)

Cet article entend montrer comment, quand il expose la doctrine dite Assumptus homo, le philosophe et théologien latin Jean Duns Scot (1265 - 1308) prend appui sur le théologien grec Jean de Damas (c. 675 - c. 749), concernant trois points principaux: dans le Christ, la nature humaine est assumée par la personne du Verbe intégralement; elle est assumée dans un individu, non dans une personne; éternellement et temporellement. Le présent article complète l'étude des rapports entre les deux auteurs, après (...) l'article paru dans le numéro 3-4 la revue Chôra (2005-2006), sous le titre «Jean de Damas et Jean Duns Scot surl'infinité de l'essence divine». (shrink)

Cet article entend montrer comment, quand il expose la doctrine dite Assumptus homo, le philosophe et théologien latin Jean Duns Scot (1265 - 1308) prend appui sur le théologien grec Jean de Damas (c. 675 - c. 749), concernant trois points principaux: dans le Christ, la nature humaine est assumée par la personne du Verbe intégralement; elle est assumée dans un individu, non dans une personne; éternellement et temporellement. Le présent article complète l'étude des rapports entre les deux auteurs, après (...) l'article paru dans le numéro 3-4 la revue Chôra (2005-2006), sous le titre «Jean de Damas et Jean Duns Scot surl'infinité de l'essence divine». (shrink)

ABSTRACT: In reaffirming the intimate link between mind and life, John Duns Scotus is faithful to Augustine. His conception of the rational soul, however, differs from Augustine’s trinitarian image, since he stresses the difference between intellect and memory on the one hand, and will on the other hand. He also departs from Augustine by attributing, in his theory of intelligible species, a real, if partial, causal role to the external object in their generation. The principle that there cannot be more (...) reality in an effect than in its cause is true only of the total cause, and not of a partial cause, because an inferior partial cause can concur with a superior partial cause, such as the intellect, to produce a common effect, the perfection of which surpasses its own. (shrink)

In reaffirming the intimate link between mind and life, John Duns Scotus is faithful to Augustine. His conception of the rational soul, however, differs from Augustine's trinitarian image, since he stresses the difference between intellect and memory on the one hand, and will on the other hand. He also departs from Augustine by attributing, in his theory of intelligible species, a real, if partial, causal role to the external object in their generation. The principle that there cannot be more reality (...) in an effect than in its cause is true only of the total cause, and not of a partial cause, because an inferior partial cause can concur with a superior partial cause, such as the intellect, to produce a common effect, the perfection of which surpasses its own. (shrink)

When confronted with an ethical dilemma, most of us like to think we would stand up for our principles. But we are not as ethical as we think we are. In Blind Spots, leading business ethicists Max Bazerman and Ann Tenbrunsel examine the ways we overestimate our ability to do what is right and how we act unethically without meaning to. From the collapse of Enron and corruption in the tobacco industry, to sales of the defective Ford Pinto, the downfall (...) of Bernard Madoff, and the Challenger space shuttle disaster, the authors investigate the nature of ethical failures in the business world and beyond, and illustrate how we can become more ethical, bridging the gap between who we are and who we want to be. Explaining why traditional approaches to ethics don't work, the book considers how blind spots like ethical fading--the removal of ethics from the decision--making process--have led to tragedies and scandals such as the Challenger space shuttle disaster, steroid use in Major League Baseball, the crash in the financial markets, and the energy crisis. The authors demonstrate how ethical standards shift, how we neglect to notice and act on the unethical behavior of others, and how compliance initiatives can actually promote unethical behavior. They argue that scandals will continue to emerge unless such approaches take into account the psychology of individuals faced with ethical dilemmas. Distinguishing our "should self" from our "want self", the authors point out ethical sinkholes that create questionable actions. Suggesting innovative individual and group tactics for improving human judgment, Blind Spots shows us how to secure a place for ethics in our workplaces, institutions, and daily lives. (shrink)

There seem to be topics on which people can disagree without fault. For example, you and I might disagree on whether Picasso was a better artist than Matisse, without either of us being at fault. Is this a genuine possibility or just apparent? In this paper I pursue two aims: I want to provide a systematic map of available responses to this question. Simultaneously, I want to assess these responses. I start by introducing and defining the notion of a faultless (...) disagreement. Then I present a simple argument to the conclusion that faultless disagreement is not possible. Those who accept the argument have to explain away apparent cases of faultless disagreement. Those who want to maintain the possibility of faultless disagreement must deny one of the argument's premisses. The position I want to promote belongs to the latter category and is a form of genuine relativism. (shrink)

Wallace, Max In trying to find an accurate way to describe the relationship between government and religion, I devised the term 'soft theocracy' and defined it as a 'state where church and government purposes coincide to garnishee taxpayers' money and resources, structurally through tax exemptions and functionally through grants and privileges'.

Wallace, Max 1215 - Magna Carta raises the principle of equality through a 'fair trial for all', leading to the notion of the rule of law. 1517 - Martin Luther posts a document on the front door of the Catholic Church in Wittenberg, Germany. It contains 95 theses attacking church indulgences. Luther later spreads his ideas through the newly invented printing press. It is the start of the Reformation.

Originally published in 1973, this book shows that methods developed for the semantics of systems of formal logic can be successfully applied to problems about the semantics of natural languages; and, moreover, that such methods can take account of features of natural language which have often been thought incapable of formal treatment, such as vagueness, context dependence and metaphorical meaning. Parts 1 and 2 set out a class of formal languages and their semantics. Parts 3 and 4 show that these (...) formal languages are rich enought to be used in the precise description of natural languages. Appendices describe some of the concepts discussed in the text. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

When confronted with an ethical dilemma, most of us like to think we would stand up for our principles. But we are not as ethical as we think we are. In Blind Spots, leading business ethicists Max Bazerman and Ann Tenbrunsel examine the ways we overestimate our ability to do what is right and how we act unethically without meaning to. From the collapse of Enron and corruption in the tobacco industry, to sales of the defective Ford Pinto, the downfall (...) of Bernard Madoff, and the Challenger space shuttle disaster, the authors investigate the nature of ethical failures in the business world and beyond, and illustrate how we can become more ethical, bridging the gap between who we are and who we want to be. Explaining why traditional approaches to ethics don't work, the book considers how blind spots like ethical fading--the removal of ethics from the decision--making process--have led to tragedies and scandals such as the Challenger space shuttle disaster, steroid use in Major League Baseball, the crash in the financial markets, and the energy crisis. The authors demonstrate how ethical standards shift, how we neglect to notice and act on the unethical behavior of others, and how compliance initiatives can actually promote unethical behavior. They argue that scandals will continue to emerge unless such approaches take into account the psychology of individuals faced with ethical dilemmas. Distinguishing our "should self" from our "want self", the authors point out ethical sinkholes that create questionable actions. Suggesting innovative individual and group tactics for improving human judgment, Blind Spots shows us how to secure a place for ethics in our workplaces, institutions, and daily lives. (shrink)

I explore physics implications of the External Reality Hypothesis (ERH) that there exists an external physical reality completely independent of us humans. I argue that with a sufficiently broad definition of mathematics, it implies the Mathematical Universe Hypothesis (MUH) that our physical world is an abstract mathematical structure. I discuss various implications of the ERH and MUH, ranging from standard physics topics like symmetries, irreducible representations, units, free parameters, randomness and initial conditions to broader issues like consciousness, parallel universes and (...) Gödel incompleteness. I hypothesize that only computable and decidable (in Gödel’s sense) structures exist, which alleviates the cosmological measure problem and may help explain why our physical laws appear so simple. I also comment on the intimate relation between mathematical structures, computations, simulations and physical systems. (shrink)

Explanation is a perennially hot topic in philosophy of science. Yet philosophers have exhibited a curious blind spot to the questions of how explanatory projects develop over time, as well as what processes are involved in generating their developmental trajectories. This paper examines these questions using research into the end-Permian mass extinction as a case study. It takes as its jumping-off point the observation that explanations of historical events tend to grow more complex over time, but it goes beyond this (...) observation by scrutinizing the processes responsible for generating this pattern. Surveying several decades of research into the end-Permian extinction, I suggest that the principal “driver” of explanation in geohistory is non-explanatory work: work that is undertaken to increase our descriptive understanding of a phenomenon, not to test a particular explanatory claim. Non-explanatory work drives explanation by imposing or eliminating demands on explanation, and by furnishing new resources for constructing explanatory models. Explanations grow more complex because the demands on explanation tend to increase with ongoing characterization of the target phenomenon, and characterization tends grows the roster of explanatory resources. However, the fact that non-explanatory work sometimes eliminates demands on explanation means that this trend is not irreversible. I suggest that to achieve a more rounded view of the dynamics of explanation, philosophers should ask how research into complex phenomena is organized, as well as how explanatory progress depends upon the coordination of different kinds of material and epistemic resources. (shrink)

The idols of self-knowledge.--Ordo Amoris.--Phenomenology and the theory of cognition.--The theory of the three facts.--Idealism and realism.

Wallace, Max On 10 April 2009 all the judges in Fiji were removed from office by the military led by Commodore Voreqe Bainimarama. The Constitution was treated as if it were a mere piece of paper. This major event was a consequence of the December 2006 military coup, one of four since 1987 to shock governments, diplomats, law societies, defenders of human rights and civil liberties, and non-government organisations. The military coup, described as a 'revolution' by University of Sydney constitutional (...) law professor, Anne Twomey,1 has not allowed anyone to get in the way of its perceived need for reform, including - of all people - Rupert Murdoch. He was obliged to sell one of his newspapers to an Indian-Fijian businessman in 2010. (shrink)

Wallace, Max Eorge Lakoff is a professor of cognitive science and linguistics at the University of California. In his best-seller, Don't Think Of An Elephant! he demonstrates how the art of 'framing' - posing an argument in seemingly impartial terms, such as 'tax relief' - is often a method for advancing a political cause by stealth. The cause can be for the left or the right.

Wallace, Max; Wallace, Meg On 31 July this year submissions closed to the government's Constitutional Advisory Panel concerning a constitution for New Zealand. New Zealand, like England, does not have a written constitution. On 13 July there was a day-long seminar sponsored by the Law Faculty at Victoria University in Wellington on the question of separation of church and state. One reason for this seminar was the lack of constitutional separation in New Zealand.

Wallace, Max On 20 June 2012 the High Court of Australia handed down their decision in Willliams v The Commonwealth. The case concerned the question of whether it was unconstitutional for the federal government to fund religious chaplains in public schools. The argument against the funding was on technical, financial grounds. The government had avoided making a law in the parliament to fund the chaplains. That way, they were able to avoid a legal complaint that the funding breached Australia's s.116, (...) the section in the constitution that mimics America's First Amendment. The funding therefore would avoid a major dispute over separation of church and state. (shrink)

Wallace, Max At the Atheist Foundation of Australia (AFA) Convention in Melbourne on 14 April this year Geoffrey Robertson QC turned his mind to the tax-exempt status of religion. He joked that, Atheist foundations could qualify for tax exemption by declaring their belief in Christopher Hitchens! Turn him into an L. Ron Hubbard figure to be worshipped through his sacred books! It got a good laugh. It never occurred to Robertson, or the Convention audience, that the AFA, like all religions (...) in Australia with a supernatural belief, might already be tax-exempt. (shrink)

Wallace, Max It is an often-heard claim, expressed in newspaper articles, academia, and on-line public forums, that religion is being banished from the public square.

Wallace, Max This paper poses a paradox: the post-Gonski situation appears uncertain for mainly low socio-economic status government schools as the apparent government- in-waiting, the Coalition, have made a number of ominous statements as to whether they will follow through on the Gillard government's embrace of the Gonski funding reform.