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1235348.237928
While effective altruists (EAs) spend a lot of time researching which ways to do good are the most effective, historically many have assumed, with relatively little argument, that the benchmark for membership in the movement is a commitment to donate 10% of your earnings. This points to an asymmetry between the two halves of effective altruism: EAs tend to have relatively restricted standards for effectiveness (where to give), but they have much looser standards for altruism (how much to give). I investigate explanations for this asymmetry. While some possible justifications may work (pending empirical support), others look flimsier. I conclude that this means EA likely is, or anyway ought to be, more demanding than some of its proponents currently claim.
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1245011.238068
In thought insertion, patients claim to have thoughts which are not their own. I offer an account of the thought insertion delusion by utilising the notion of commitment, that is, the experience of a conscious state as being appropriate or fitting. The proposed explanation of thought insertion relies on two main tenets. One is that the experience of a thought as being one's own is the experience of regarding that thought as being correct. The other is that patients with thought insertion do not experience being committed to the thoughts that they disown. I extend this account to the case of patient RB, who disowns some of his conscious memories, and to the case of anarchic hand syndrome, in which patients disown some of their conscious actions.
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1275579.238084
Legend has it that Damion Searls learnt Norwegian in order to translate Jon Fosse, whom he had read in German and identified as a genius. Searls’ translations of Fosse are, by all accounts, superb. So it is intriguing to learn that he has now translated Ludwig Wittgenstein’s Tractatus Logico-Philosophicus, joining other post-centenary interpreters, Michael Beaney, a historian of early analytic philosophy, and Alexander Booth, a poet. …
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1321543.238096
This is an original manuscript of an article published in Australasian Journal of Philosophy, available at: https://doi.org/10.1080/00048402.2024.2339470. John Maier’s Options and Agency is an excellent book. It is brimming with insights and original ideas; in just about 160 pages of text, it provides the reader with an entirely novel perspective on different issues in metaphysics, semantics, and the philosophy of action. It is lucidly written and a joy to read. While we disagree with some core points (to be elaborated below), we highly recommend the book to anyone interested in agency, modality, and the intersection between the two. Maier voices an attractive ambition: we should work towards a philosophy of agency that emphasises the possible and the future, not a philosophy of action that privileges the actual and the past. To understand agency, Maier argues, we must start from the plurality of options that agents face at every stage of their lives. These options are practically indispensable, analytically irreducible, and key to explaining how human (and perhaps also other) beings can have free will.
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1330405.238106
In a July 19, 2019 post I discussed The New England Journal of Medicine’s response to Wasserstein’s (2019) call for journals to change their guidelines in reaction to the “abandon significance” drive. …
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1379339.23812
Issues of reliability are claiming center-stage in the epistemology of machine learning. This paper unifies different branches in the literature and points to promising research directions, whilst also providing an accessible introduction to key concepts in statistics and machine learning – as far as they are concerned with reliability.
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1379368.238136
The current literature on norms of inquiry features two families of norms: norms that focus on an inquirer’s ignorance and norms that focus on the question’s soundness. I argue that, given a factive conception of ignorance, it’s possible to derive a soundness-style norm from a version of the ignorance norm. A crucial lemma in the argument is that just as one can only be ignorant of a proposition if the proposition is true, so one can only be ignorant with respect to a question if the question is sound.
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1379392.238146
In my view, Stephen Sondheim’s Sweeney Todd is one of the very best works of modern musical theater. When I learn that it will be performed nearby, I begin to look into buying tickets. That is not to say that I always end up going: in many cases, the tickets are too expensive; in others, I learn something disappointing about the casting choice or announced changes to the book or the songs; in others, I have other plans that make it impossible to attend. However, whether or not I end up attending, my immediate response to learning that Sweeney Todd is being staged is to be moved to try to attend. By contrast, I do not think very highly of Lerner and Loewe’s Camelot. If I were to learn that Camelot was being staged near me, I would not bother to check ticket prices. I doubt I would see it even if it were free, unless there were some independent consideration moving me to do so, such as a desire to accompany a friend. It seems natural to explain the difference in my motivations in these two cases by pointing to the difference in my judgements of the merits of the two musicals. My high opinion of Sweeney Todd explains my motivation to see it again; my low opinion of Camelot explains my lack of motivation to revisit it.
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1402385.238156
I’ve been thinking a bit about the relationship between dignity and value. Here are four plausible principles:
If x has dignity, then x has great non-instrumental value. If x has dignity, then x has great non-instrumental value because it has dignity. …
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1437190.238169
The development of reasoning skills is often regarded as a central goal of ethics and philosophy classes in school education. In light of recent studies from the field of moral psychology, however, it could be objected that the promotion of such skills might fail to meet another important objective, namely the moral education of students. In this paper, I will argue against such pessimism by suggesting that the fostering of reasoning skills can still contribute to the aims of moral education. To do so, I will engage with the concept of moral education, point out different ways in which reasoning skills play an essential role in it, and support these considerations by appealing to further empirical studies. My conclusion will be that the promotion of ethical reasoning skills fulfils two important aims of moral education: First, it enables students to critically reflect on their ethical beliefs. Second, it allows them to explore ethical questions in a joint conversation with others. Lastly, I will refer to education in the field of sustainable development in order to exemplify the importance of these abilities.
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1437223.238182
According to the causal-historical theory of reference, natural kind terms refer in virtue of complicated causal relations the speakers have to their environment. A common objection to the theory is that purely causal relations are insufficient to fix reference in a determinate fashion. The so-called hybrid view holds that what is also needed for successful fixing are true descriptions associated in the mind of the speaker with the referent. The main claim of this paper is that the objection fails: reference fixing of natural kind terms can be purely causal. The main argument draws inspiration from recent theoretical advances made in metaphysics of kinds by Marion Godman, Antonella Mallozzi, and David Papineau. The main claim is that their notion of super-explanatory properties may explain how reference of many kind terms can be fixed purely causally.
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1437250.238194
In this paper, I aim to discuss what puns, metaphysically, are. I argue that the type-token view of words leads to an indeterminacy problem when we consider puns. I then outline an alternative account of puns, based on recent nominalist views of words, that does not suffer from this indeterminacy.
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1446803.238205
The simulation hypothesis has recently excited renewed interest, especially in the physics and philosophy communities. However, the hypothesis specifically concerns computers that simulate physical universes, which means that to properly investigate it we need to couple computer science theory with physics. Here I do this by exploiting the physical Church-Turing thesis. This allows me to introduce a preliminary investigation of some of the computer science theoretic aspects of the simulation hypothesis. In particular, building on Kleene’s second recursion theorem, I prove that it is mathematically possible for us to be in a simulation that is being run on a computer by us. In such a case, there would be two identical instances of us; the question of which of those is “really us” is meaningless. I also show how Rice’s theorem provides some interesting impossibility results concerning simulation and self-simulation; briefly describe the philosophical implications of fully homomorphic encryption for (self-)simulation; briefly investigate the graphical structure of universes simulating universes simulating universes, among other issues. I end by describing some of the possible avenues for future research that this preliminary investigation reveals.
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1446832.238218
This paper first proposes the concept of " graph ecology " , an emerging discipline that combines graph theory and complex network theory with ecological research. The article begins by introducing the influence of Western philosophy (including holism and systems theory) and Eastern philosophy (especially Taoism) on ecological theory and practice. Then, we deeply explore the roots of graph theory and complex network theory in Eastern and Western philosophy and their application in ecosystem analysis, highlighting the importance of graph ecology in understanding the complexity of ecosystems, especially in revealing ecological networks. Structural and functional role. The article further discusses the differences and complementarities between graph ecology and traditional ecology, and how graph ecology promotes the development of the entire field of ecology. Finally, the application prospects and challenges of graph ecology are discussed, as well as calls for future research directions and interdisciplinary cooperation. This article highlights the critical role of graph ecology in promoting the development of ecological theory and effectively addressing environmental challenges.
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1446862.238232
Among the various attempts to formulate a theory of quantum gravity, a class of approaches suggests that spacetime, as modeled by general relativity, is destined to fade away. A major issue becomes then to identify which structures may inhabit the more fundamental, non-spatiotemporal environment, as well as to explain the relationship with the higher-level spatiotemporal physics. Recently, it has been suggested that a certain understanding of functionalism is the proper tool to suitably account for the recovery of spacetime. Here the viability and usefulness of such a conceptual strategy is explored, by looking at the various levels of spacetime emergence a theory of quantum gravity is expected to deal with. Our conclusion will be that, while its viability is clear also in a quantum gravity context, the import of spacetime functionalism remains rather unsettled.
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1446891.238243
ABSTRACT: While there is considerable disagreement on the precise nature of material objecthood, it is standardly assumed that material objects must be spatial. In this paper, I provide two arguments against this assumption. The first argument is made from largely a priori considerations about modal plenitude. The possibility of non-spatial material objects follows from commitment to certain plausible principles governing material objecthood and plausible principles regarding modal plenitude. The second argument draws from current philosophical discussions regarding theories of quantum gravity and the emergence of spacetime. When it is appreciated what possible worlds these current theories commit us to, the possibility of non-spatial material objects will follow. Thus, either route will lead us to the possibility of non-spatial material objects. The significance of this result is that we need to revise our accounts of material objecthood to both accommodate these possibilities and the theories that lead to them.
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1448025.238255
Tsongkhapa Losang Drakpa (1357–1419) is a well-known Tibetan
religious philosopher and one of the most influential and innovative
scholars and practitioners in the history of Tibetan Buddhism. He
added to the Tibetan Buddhist traditions more globally by setting a
paradigm to integrate theory and practice while maintaining focus on
ethics, monastic discipline, and the traditions of scholarship and
meditation within the esoteric Buddhist tradition. His main
contribution to Buddhist philosophy was to show how to develop a
robust realism about the conventional world, and how to make sense of
epistemology and the possibility of knowledge in the context of global
illusion.
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1457432.238266
On June 1, 2019, I posted portions of an article [i],“There is Still a Place for Significance Testing in Clinical Trials,” in Clinical Trials responding to the 2019 call to abandon significance. I reblog it here. …
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1492016.238279
On desire-fulfillment (DF) theories of wellbeing, cases of fulfilled desire are an increment to utility. What about cases of unfulfilled desire? On DF theories, we have a choice point. We could say that unfulfilled desires don’t count at all—it’s just that one doesn’t get the increment from the desire being fulfilled—or that they are a decrement. …
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1492264.238292
The main message of Neuroethics is that neuroscience forces us to reconceptualize human agency as marvelously diverse and flexible. Free will can arise from unconscious brain processes. Individuals with mental disorders, including addiction and psychopathy, exhibit more agency than is often recognized. Brain interventions should be embraced with cautious optimism. Our moral intuitions, which arise from entangled reason and emotion, can generally be trusted. Nevertheless, we can and should safely enhance our brain chemistry, partly because motivated reasoning crops up in everyday life and in the practice of neuroscience itself. Despite serious limitations, brain science can be useful in the courtroom and marketplace. Recognizing all this nuance leaves little room for anxious alarmism or overhype and urges an emphasis on neurodiversity. The result is a highly opinionated tour of neuroethics as an exciting field full of implications for philosophy, science, medicine, law, and public policy.
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1494992.238304
In the first part I argued that the primary form of Kripkenstein’s skeptical challenge is to explain what it is for an expression to have a particular meaning in a speaker’s idiolect (rather than another) (Kripke 1982: 11, Reiland 2023c). Having presented the challenge, Kripkenstein goes through and criticizes answers in terms of explicit instructions, dispositions to use, simplicity, experiential states, taking the state to be primitive, and Fregean sense, and concludes that it can’t be answered.
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1499843.238315
Let “phenomenal dogmatism” be the thesis that some experiences provide some beliefs with immediate justification, and do so purely in virtue of their phenomenal character. A basic question-mark looms over phenomenal dogmatism: Why should the fact that a person is visited by some phenomenal feel suggest the likely truth of a belief? In this paper, I press this challenge, arguing that perceptually justified beliefs are justified not purely by perceptual experiences’ phenomenology, but also because we have justified second-order background beliefs to the effect that the occurrence of certain perceptual experiences is indicative of the likely truth of certain corresponding beliefs. To bring this out, I contrast “perceptual dogmatism” with “moral dogmatism”: the thesis that some emotional experiences provide some moral beliefs with immediate justification, and do so purely in virtue of their phenomenal character. I argue that moral dogmatism is much less antecedently appealing, precisely because the counterpart second-order beliefs here are much less plausible.
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1507325.238326
In 2005, I debated my then-colleague Larry Iannaccone on the economics of religion. The turnout — around 300 people at GMU back when it was clearly a commuter school — surprised me and totally shocked Larry. …
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1552750.238337
At several key points throughout his Treatise, Hume refers to certain “general rules” which, he claims, we are “mightily addicted to”, and which frequently make us “carry our maxims beyond those reasons, which first induc’d us to establish them” (T 3.2.9.3). As Michael Gill (2006, 221) observes, Hume typically italicizes the term ‘general rules’, thus seemingly referring to “a specific, well-defined piece of his technical apparatus”. Unfortunately, Hume never explains what he means by the term. Nevertheless, he clearly thinks that general rules influence many of our beliefs, passions, and moral judgments. It is therefore important to understand exactly how Hume understands them. This is my aim in this paper.
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1552782.238349
Maximize Expected Choiceworthiness (MEC) is a theory of decision-making under moral uncertainty. It says that we ought to handle moral uncertainty in the way that Expected Value Theory (EVT) handles descriptive uncertainty. MEC inherits from EVT the problem of fanaticism. Roughly, a decision theory is fanatical when it requires our decision-making to be dominated by low-probability, high-payo options. Proponents of MEC have o ered two main lines of response. The rst is that MEC should simply import whatever are the best solutions to fanaticism on o er in decision theory. The second is to propose statistical normalization as a novel solution on behalf of MEC. This paper argues that the rst response is open to serious doubt and that the second response fails. As a result, MEC appears signi cantly less plausible when compared to competing accounts of decision-making under moral uncertainty, which are not fanatical.
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1554626.23836
If it can be reasonable for a typical innocent human being to save lions from extinction at the expense of the human’s own life, then the life of a typical human being is not of greater value than that of all the lion species. …
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1556188.238371
GeneBcally complete yet authorless artworks seem possible, yet it’s hard to understand how they might really be possible. A natural way to try to resolve this puzzle is by construcBng an account of artwork compleBon on the model of accounts of artwork meaning that are compaBble with meaningful yet authorless artworks. I argue, however, that such an account of artwork compleBon is implausible. So, I leave the puzzle unresolved.
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1562172.238381
Within the context of general relativity, Leibnizian metaphysics seems to demand that worlds are “maximal” with respect to a variety of space-time properties (Geroch 1970; Earman 1995). Here, we explore maximal worlds with respect to the “Heraclitus” asymmetry property which demands that of no pair of spacetime events have the same structure (Manchak and Barrett 2023). First, we show that Heraclitus-maximal worlds exist and that every Heraclitus world is contained in some Heraclitus-maximal world. This amounts to a type of compatibility between the Leibnizian and Heraclitian demands. Next, we consider the notion of “observationally indistinguishable” worlds (Glymour 1972, 1977; Malament 1977). We know that, modulo modest assumptions, any world is observationally indistinguishable from some other (non-isomorphic) world (Manchak 2009). But here we show a way out of this general epistemic predicament: if attention is restricted to Heraclitus-maximal worlds, then worlds are observationally indistinguishable if and only if they are isomorphic. Finally, we show a sense in which cosmic underdetermination can still arise for individual observers even if the Leibnizian and Heraclitian demands are met.
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1562207.238392
This paper presents a novel sense in which theoretical structure has been preserved across the transition from classical to quantum physics. I import mathematical tools from category theory that have been used for structural comparisons in the context of theoretical equivalence and apply these tools to new situations involving theory change. The structural preservation takes the form of a categorical equivalence between categories of models of classical and quantum physics. I situate the significance of this structural preservation in terms of prospects for theory construction in quantum physics.
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1562238.238432
It is plausible that the models of our scientific theories correspond to possibilities. But exactly which models of which scientific theories stand in this correspondence? The answers to this question hinted at so far in the literature are too restrictive: they don’t support the idea that the models of many of our best scientific theories correspond to physical possibilities. The paper thus provides a novel proposal for guiding belief about physical possibilities based on physics. The proposal draws on the notion of an effective theory: a theory that applies very well to a particular, restricted domain. We argue that it is the models of effective theories that we should believe correspond, at least in part, to physical possibilities. It is thus effective theories that should guide modal reasoning in science.