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Plato's Epistemology: Being and Seeming
by Jessica MossPlato's Epistemology: Being and Seeming presents an original interpretation of one of the central topics in Plato's work: epistemology. Jessica Moss argues that Plato's epistemology is radically different from our own. Going against the grain of recent scholarship, and drawing on ancient interpretations of Plato, Jessica Moss argues that Plato is not best understood as studying what we now call knowledge and belief. Instead, Moss proposes that the central players in his epistemology, epistêmê and doxa, are each essentially to be understood as cognition of a certain kind of object. Epistêmê is cognition of what Is - where this turns out to mean that it is a deep grasp of ultimate reality. Doxa is cognition of what seems - where this turns out to mean that it is atheoretical thought that mistakes images for reality. The book defends these characterizations by arguing that they explain important features of Plato's epistemology. In particular, it shows that they underlie and make sense of a view which was long attributed to Plato but has recently been deemed "outrageous": that there is no doxa of Forms, and no epistêmê of perceptibles. Finally, Moss contends that Plato's epistemology is so different from modern epistemology because it is motivated by his central ethical and metaphysical views. As the Cave allegory illustrates, he holds that the goal of life is to be in contact with genuine Being, and that the greatest obstacle to this goal is our tendency to rest content with appearances. Therefore, when Plato turns to epistemological investigations, the distinction he finds most salient is that between cognition of what Is and cognition of what seems.
Introspection: First-Person Access in Science and Agency
by Maja SpenerWhat is introspection? Does introspection deliver theoretically valuable information about the mind? There is a long history in philosophy and psychology of using introspection to gather data about the mind. Introspection is often held to constitute our best and only direct access to consciousness and hence to be essential to any investigation of the conscious mind. Equally longstanding and widespread, however, are critical concerns that introspection is highly susceptible to interference, which, together with its privacy, renders it unreliable as a source of data about the mind. Maja Spener offers an understanding of introspection that clarifies its epistemic importance in theorising about the mind. In particular, seemingly overwhelming concerns about the reliability of introspection are transformed into something methodologically more tractable. Central to the approach put forward in the book is the distinction between introspection as inquiry and introspection as mental capacity - between introspective method and introspective access. The first part of the book articulates, defends, and applies a novel framework for the systematic assessment of the potential and limitations of introspective methods. The framework is historically motivated, drawing on insights from key figures in early scientific psychology (especially Wilhelm Wundt, William James, and Georg Elias Müller) whose used and discussed introspective methods extensively. The second part of the book develops a composite pluralism about introspective access, showing how different modes of introspective access fit into the common sense and scientific pictures of our minds. Key to this pluralist account is the explanatory role introspection plays in our agency.
Introspection: First-Person Access in Science and Agency
by Maja SpenerWhat is introspection? Does introspection deliver theoretically valuable information about the mind? There is a long history in philosophy and psychology of using introspection to gather data about the mind. Introspection is often held to constitute our best and only direct access to consciousness and hence to be essential to any investigation of the conscious mind. Equally longstanding and widespread, however, are critical concerns that introspection is highly susceptible to interference, which, together with its privacy, renders it unreliable as a source of data about the mind. Maja Spener offers an understanding of introspection that clarifies its epistemic importance in theorising about the mind. In particular, seemingly overwhelming concerns about the reliability of introspection are transformed into something methodologically more tractable. Central to the approach put forward in the book is the distinction between introspection as inquiry and introspection as mental capacity - between introspective method and introspective access. The first part of the book articulates, defends, and applies a novel framework for the systematic assessment of the potential and limitations of introspective methods. The framework is historically motivated, drawing on insights from key figures in early scientific psychology (especially Wilhelm Wundt, William James, and Georg Elias Müller) whose used and discussed introspective methods extensively. The second part of the book develops a composite pluralism about introspective access, showing how different modes of introspective access fit into the common sense and scientific pictures of our minds. Key to this pluralist account is the explanatory role introspection plays in our agency.
The Epistemology of Groups
by Jennifer LackeyGroups are often said to bear responsibility for their actions, many of which have enormous moral, legal, and social significance. When children were separated from their parents or guardians at the U.S.-Mexico border as part of America's immigration policy, for example, the Trump Administration was said to be responsible for the harms these families suffered as a result. But are groups subject to normative assessment simply in virtue of their individual members being so, or are they somehow agents in their own right? Answering this question depends on understanding key concepts in the epistemology of groups, as we cannot hold the Trump Administration responsible without first determining what it believed, knew, and said. Deflationary theorists hold that group phenomena can be understood entirely in terms of individual members and their states. Inflationary theorists maintain that group phenomena are importantly over and above, or otherwise distinct from, individual members and their states. In The Epistemology of Groups Jennifer Lackey argues that neither approach is satisfactory. Groups are more than their members, but not because they have 'minds of their own,' as the inflationists hold. Instead, she shows how group phenomena—like belief, justification, and knowledge—depend on what the individual group members do or are capable of doing while being subject to group-level normative requirements. This framework allows for the correct distribution of responsibility across groups and their individual members.
The Epistemology of Groups
by Jennifer LackeyGroups are often said to bear responsibility for their actions, many of which have enormous moral, legal, and social significance. When children were separated from their parents or guardians at the U.S.-Mexico border as part of America's immigration policy, for example, the Trump Administration was said to be responsible for the harms these families suffered as a result. But are groups subject to normative assessment simply in virtue of their individual members being so, or are they somehow agents in their own right? Answering this question depends on understanding key concepts in the epistemology of groups, as we cannot hold the Trump Administration responsible without first determining what it believed, knew, and said. Deflationary theorists hold that group phenomena can be understood entirely in terms of individual members and their states. Inflationary theorists maintain that group phenomena are importantly over and above, or otherwise distinct from, individual members and their states. In The Epistemology of Groups Jennifer Lackey argues that neither approach is satisfactory. Groups are more than their members, but not because they have 'minds of their own,' as the inflationists hold. Instead, she shows how group phenomena—like belief, justification, and knowledge—depend on what the individual group members do or are capable of doing while being subject to group-level normative requirements. This framework allows for the correct distribution of responsibility across groups and their individual members.
Cicero: Political Philosophy (Founders of Modern Political and Social Thought)
by Malcolm SchofieldThis book offers an innovative analytic account of Cicero's treatment of key political ideas: liberty and equality, government, law, cosmopolitanism and imperialism, republican virtues, and ethical decision-making in politics. Cicero (106-43 BC) is well known as a major player in the turbulent politics of the last three decades of the Roman Republic. But he was a political thinker, too, influential for many centuries in the Western intellectual and cultural tradition. His theoretical writings stand as the first surviving attempt to articulate a philosophical rationale for republicanism. They were not written in isolation either from the stances he took in his political actions and political oratory of the period, or from his discussions of immediate political issues or questions of character or behaviour in his voluminous correspondence with friends and acquaintances. In this book, Malcolm Schofield situates the intimate interrelationships between Cicero's writings in all these modes within the historical context of a fracturing Roman political order. It exhibits the continuing attractions of Cicero's scheme of republican values, as well as some of its limitations as a response to the crisis that was engulfing Rome.
Oxford Studies in Normative Ethics Volume 10 (Oxford Studies in Normative Ethics)
Oxford Studies in Normative Ethics is an annual forum for new work in normative ethical theory. Leading philosophers present original contributions to our understanding of a wide range of moral issues and positions, from analysis of competing approaches to normative ethics (including moral realism, constructivism, and expressivism) to questions of how we should act and live well. OSNE will be an essential resource for scholars and students working in moral philosophy.
Oxford Studies in Normative Ethics Volume 10 (Oxford Studies in Normative Ethics)
by Mark TimmonsOxford Studies in Normative Ethics is an annual forum for new work in normative ethical theory. Leading philosophers present original contributions to our understanding of a wide range of moral issues and positions, from analysis of competing approaches to normative ethics (including moral realism, constructivism, and expressivism) to questions of how we should act and live well. OSNE will be an essential resource for scholars and students working in moral philosophy.
Ethics: A Very Short Introduction (Very Short Introductions)
by Simon BlackburnVery Short Introductions: Brilliant, Sharp, Inspiring Our self-image as moral, well-behaved creatures is dogged by scepticism, relativism, hypocrisy, and nihilism, and by the fear that in a Godless world science has unmasked us as creatures fated by our genes to be selfish and tribalistic, or competitive and aggressive. Here, Simon Blackburn tackles the major moral questions surrounding birth, death, happiness, desire, and freedom, showing us how we should think about the meaning of life, and why we should mistrust the soundbite-sized absolutes that often dominate moral debates. This second edition of the Very Short Introduction on Ethics has revised and updated aspects of the original to reflect changing times and mores. It highlights the importance of an understanding of approaches to ethics and its foundations, confronted as we are with a fluid and uncertain world of eroding trust, swirling conspiracy theories, and a dismaying loss of respect in public discourse. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
Ethics: A Very Short Introduction (Very Short Introductions)
by Simon BlackburnVery Short Introductions: Brilliant, Sharp, Inspiring Our self-image as moral, well-behaved creatures is dogged by scepticism, relativism, hypocrisy, and nihilism, and by the fear that in a Godless world science has unmasked us as creatures fated by our genes to be selfish and tribalistic, or competitive and aggressive. Here, Simon Blackburn tackles the major moral questions surrounding birth, death, happiness, desire, and freedom, showing us how we should think about the meaning of life, and why we should mistrust the soundbite-sized absolutes that often dominate moral debates. This second edition of the Very Short Introduction on Ethics has revised and updated aspects of the original to reflect changing times and mores. It highlights the importance of an understanding of approaches to ethics and its foundations, confronted as we are with a fluid and uncertain world of eroding trust, swirling conspiracy theories, and a dismaying loss of respect in public discourse. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
The History of Continua: Philosophical and Mathematical Perspectives
by Geoffrey Hellman Stewart ShapiroMathematical and philosophical thought about continuity has changed considerably over the ages. Aristotle insisted that continuous substances are not composed of points, and that they can only be divided into parts potentially. There is something viscous about the continuous. It is a unified whole. This is in stark contrast with the prevailing contemporary account, which takes a continuum to be composed of an uncountably infinite set of points. This vlume presents a collective study of key ideas and debates within this history. The opening chapters focus on the ancient world, covering the pre-Socratics, Plato, Aristotle, and Alexander. The treatment of the medieval period focuses on a (relatively) recently discovered manuscript, by Bradwardine, and its relation to medieval views before, during, and after Bradwardine's time. In the so-called early modern period, mathematicians developed the calculus and, with that, the rise of infinitesimal techniques, thus transforming the notion of continuity. The main figures treated here include Galileo, Cavalieri, Leibniz, and Kant. In the early party of the nineteenth century, Bolzano was one of the first important mathematicians and philosophers to insist that continua are composed of points, and he made a heroic attempt to come to grips with the underlying issues concerning the infinite. The two figures most responsible for the contemporary orthodoxy regarding continuity are Cantor and Dedekind. Each is treated in an article, investigating their precursors and influences in both mathematics and philosophy. A new chapter then provides a lucid analysis of the work of the mathematician Paul Du Bois-Reymond, to argue for a constructive account of continuity, in opposition to the dominant Dedekind-Cantor account. This leads to consideration of the contributions of Weyl, Brouwer, and Peirce, who once dubbed the notion of continuity "the master-key which . . . unlocks the arcana of philosophy". And we see that later in the twentieth century Whitehead presented a point-free, or gunky, account of continuity, showing how to recover points as a kind of "extensive abstraction". The final four chapters each focus on a more or less contemporary take on continuity that is outside the Dedekind-Cantor hegemony: a predicative approach, accounts that do not take continua to be composed of points, constructive approaches, and non-Archimedean accounts that make essential use of infinitesimals.
Reasons First
by Mark SchroederIn the last five decades, ethical theory has been preoccupied by a turn to reasons. The vocabulary of reasons has become a common currency not only in ethics, but in epistemology, action theory, and many related areas. It is now common, for example, to see central theses such as evidentialism in epistemology and egalitarianism in political philosophy formulated in terms of reasons. And some have even claimed that the vocabulary of reasons is so useful precisely because reasons have analytical and explanatory priority over other normative concepts-that reasons in that sense come first. Reasons First systematically explores both the benefits and burdens of the hypothesis that reasons do indeed come first in normative theory, against the conjecture that theorizing in both ethics and epistemology can only be hampered by neglect of the other. Bringing two decades of work on reasons in both ethics and epistemology to bear, Mark Schroeder argues that some of the most important challenges to the idea that reasons could come first are themselves the source of some of the most obstinate puzzles in epistemology: about how perceptual experience could provide evidence about the world, and about what can make evidence sufficient to justify belief. Schroeder shows that, along with moral worth, one of the very best cases for the fundamental explanatory power of reasons in normative theory actually comes from knowledge.
Reasons First
by Mark SchroederIn the last five decades, ethical theory has been preoccupied by a turn to reasons. The vocabulary of reasons has become a common currency not only in ethics, but in epistemology, action theory, and many related areas. It is now common, for example, to see central theses such as evidentialism in epistemology and egalitarianism in political philosophy formulated in terms of reasons. And some have even claimed that the vocabulary of reasons is so useful precisely because reasons have analytical and explanatory priority over other normative concepts-that reasons in that sense come first. Reasons First systematically explores both the benefits and burdens of the hypothesis that reasons do indeed come first in normative theory, against the conjecture that theorizing in both ethics and epistemology can only be hampered by neglect of the other. Bringing two decades of work on reasons in both ethics and epistemology to bear, Mark Schroeder argues that some of the most important challenges to the idea that reasons could come first are themselves the source of some of the most obstinate puzzles in epistemology: about how perceptual experience could provide evidence about the world, and about what can make evidence sufficient to justify belief. Schroeder shows that, along with moral worth, one of the very best cases for the fundamental explanatory power of reasons in normative theory actually comes from knowledge.
Metaphysics, Sophistry, and Illusion: Toward a Widespread Non-Factualism
by Mark BalaguerMetaphysics, Sophistry, and Illusion does two things. First, it introduces a novel kind of non-factualist view, and argues that we should endorse views of this kind in connection with a wide class of metaphysical questions, most notably, the abstract-object question and the composite-object question. (More specifically, Mark Balaguer argues that there's no fact of the matter whether there are any such things as abstract objects or composite objects—or material objects of any other kind.) Second, Metaphysics, Sophistry, and Illusion explains how these non-factualist views fit into a general anti-metaphysical view called neo-positivism, and explains how we could argue that neo-positivism is true. Neo-positivism is the view that every metaphysical question decomposes into some subquestions—call them Q1, Q2, Q3, etc.—such that, for each of these subquestions, one of the following three anti-metaphysical views is true of it: non-factualism, or scientism, or metaphysically innocent modal-truth-ism. These three views can be defined (very roughly) as follows: non-factualism about a question Q is the view that there's no fact of the matter about the answer to Q. Scientism about Q is the view that Q is an ordinary empirical-scientific question about some contingent aspect of physical reality, and Q can't be settled with an a priori philosophical argument. And metaphysically innocent modal-truth-ism about Q is the view that Q asks about the truth value of a modal sentence that's metaphysically innocent in the sense that it doesn't say anything about reality and, if it's true, isn't made true by reality
Metaphysics, Sophistry, and Illusion: Toward a Widespread Non-Factualism
by Mark BalaguerMetaphysics, Sophistry, and Illusion does two things. First, it introduces a novel kind of non-factualist view, and argues that we should endorse views of this kind in connection with a wide class of metaphysical questions, most notably, the abstract-object question and the composite-object question. (More specifically, Mark Balaguer argues that there's no fact of the matter whether there are any such things as abstract objects or composite objects—or material objects of any other kind.) Second, Metaphysics, Sophistry, and Illusion explains how these non-factualist views fit into a general anti-metaphysical view called neo-positivism, and explains how we could argue that neo-positivism is true. Neo-positivism is the view that every metaphysical question decomposes into some subquestions—call them Q1, Q2, Q3, etc.—such that, for each of these subquestions, one of the following three anti-metaphysical views is true of it: non-factualism, or scientism, or metaphysically innocent modal-truth-ism. These three views can be defined (very roughly) as follows: non-factualism about a question Q is the view that there's no fact of the matter about the answer to Q. Scientism about Q is the view that Q is an ordinary empirical-scientific question about some contingent aspect of physical reality, and Q can't be settled with an a priori philosophical argument. And metaphysically innocent modal-truth-ism about Q is the view that Q asks about the truth value of a modal sentence that's metaphysically innocent in the sense that it doesn't say anything about reality and, if it's true, isn't made true by reality
From Aristotle to Cicero: Essays in Ancient Philosophy
by Gisela StrikerFrom Aristotle to Cicero: Essays in Ancient Philosophy draws together a selection of Gisela Striker's essays from the last forty years in the areas of research for which she is best known. The first two essays are translated from German: they address specific questions in Aristotle's logic and also complement her commentary on Prior Analytics I. Following on from these, there are three papers on Aristotle's ethics and moral psychology, and the second part of the volume presents five recent studies on Hellenistic epistemology and ethics. Three of the essays have not been published previously.
Strokes of Luck: A Study in Moral and Political Philosophy
by Gerald LangStrokes of Luck provides a detailed and wide-ranging examination of the role of luck in moral and political philosophy. The first part tackles debates in moral luck, which are concerned with the assignment of blameworthiness to individuals who are separated only by lucky differences. 'Anti-luckists' think that one who, for example, attempts and succeeds in an assassination and one who attempts and fails are equally blameworthy. This book defends an anti-anti-luckist argument, according to which the successful assassin is more blameworthy than the unsuccessful one. Moreover, the successful assassin is, all things equal, a worse person than the unsuccessful one. The worldly outcomes of our acts can make an all-important difference, not only to how bad our acts can be deemed, but to how bad we are. The second part enters into debates about distributive justice. Lang argues that the attempt to neutralize luck in the distribution of advantages among individuals does not deserve its prominence in political philosophy: the 'luck egalitarian' programme is flawed. A better way forward is to re-invest in John Rawls's 'justice as fairness', which demonstrates a superior way of taming the bad effects of luck and unchosen disadvantage.
Strokes of Luck: A Study in Moral and Political Philosophy
by Gerald LangStrokes of Luck provides a detailed and wide-ranging examination of the role of luck in moral and political philosophy. The first part tackles debates in moral luck, which are concerned with the assignment of blameworthiness to individuals who are separated only by lucky differences. 'Anti-luckists' think that one who, for example, attempts and succeeds in an assassination and one who attempts and fails are equally blameworthy. This book defends an anti-anti-luckist argument, according to which the successful assassin is more blameworthy than the unsuccessful one. Moreover, the successful assassin is, all things equal, a worse person than the unsuccessful one. The worldly outcomes of our acts can make an all-important difference, not only to how bad our acts can be deemed, but to how bad we are. The second part enters into debates about distributive justice. Lang argues that the attempt to neutralize luck in the distribution of advantages among individuals does not deserve its prominence in political philosophy: the 'luck egalitarian' programme is flawed. A better way forward is to re-invest in John Rawls's 'justice as fairness', which demonstrates a superior way of taming the bad effects of luck and unchosen disadvantage.
The Practical Origins of Ideas: Genealogy as Conceptual Reverse-Engineering
by Matthieu QuelozThis is an open access title available under the terms of a CC BY-NC-ND 4.0 International licence. It is free to read at Oxford Scholarship Online and offered as a free PDF download from OUP and selected open access locations. Why did such highly abstract ideas as truth, knowledge, or justice become so important to us? What was the point of coming to think in these terms? In The Practical Origins of Ideas Matthieu Queloz presents a philosophical method designed to answer such questions: the method of pragmatic genealogy. Pragmatic genealogies are partly fictional, partly historical narratives exploring what might have driven us to develop certain ideas in order to discover what these do for us. The book uncovers an under-appreciated tradition of pragmatic genealogy which cuts across the analytic-continental divide, running from the state-of-nature stories of David Hume and the early genealogies of Friedrich Nietzsche to recent work in analytic philosophy by Edward Craig, Bernard Williams, and Miranda Fricker. However, these genealogies combine fictionalizing and historicizing in ways that even philosophers sympathetic to the use of state-of-nature fictions or real history have found puzzling. To make sense of why both fictionalizing and historicizing are called for, this book offers a systematic account of pragmatic genealogies as dynamic models serving to reverse-engineer the points of ideas in relation not only to near-universal human needs, but also to socio-historically situated needs. This allows the method to offer us explanation without reduction and to help us understand what led our ideas to shed the traces of their practical origins. Far from being normatively inert, moreover, pragmatic genealogy can affect the space of reasons, guiding attempts to improve our conceptual repertoire by helping us determine whether and when our ideas are worth having.
The Practical Origins of Ideas: Genealogy as Conceptual Reverse-Engineering
by Matthieu QuelozThis is an open access title available under the terms of a CC BY-NC-ND 4.0 International licence. It is free to read at Oxford Scholarship Online and offered as a free PDF download from OUP and selected open access locations. Why did such highly abstract ideas as truth, knowledge, or justice become so important to us? What was the point of coming to think in these terms? In The Practical Origins of Ideas Matthieu Queloz presents a philosophical method designed to answer such questions: the method of pragmatic genealogy. Pragmatic genealogies are partly fictional, partly historical narratives exploring what might have driven us to develop certain ideas in order to discover what these do for us. The book uncovers an under-appreciated tradition of pragmatic genealogy which cuts across the analytic-continental divide, running from the state-of-nature stories of David Hume and the early genealogies of Friedrich Nietzsche to recent work in analytic philosophy by Edward Craig, Bernard Williams, and Miranda Fricker. However, these genealogies combine fictionalizing and historicizing in ways that even philosophers sympathetic to the use of state-of-nature fictions or real history have found puzzling. To make sense of why both fictionalizing and historicizing are called for, this book offers a systematic account of pragmatic genealogies as dynamic models serving to reverse-engineer the points of ideas in relation not only to near-universal human needs, but also to socio-historically situated needs. This allows the method to offer us explanation without reduction and to help us understand what led our ideas to shed the traces of their practical origins. Far from being normatively inert, moreover, pragmatic genealogy can affect the space of reasons, guiding attempts to improve our conceptual repertoire by helping us determine whether and when our ideas are worth having.
The Fiery Test of Critique: A Reading of Kant's Dialectic
by Ian ProopsKant conceived of 'critique' as a kind of winnowing exercise, with the aim of separating the wheat of good metaphysics from the chaff of bad. He used a less familiar metaphor to make this point, namely, that of 'the fiery test of critique'-not a medieval ordeal of trial by fire, but rather a metallurgical assay, or cupellation, a procedure in which ore samples are tested for their precious-metal content. When seen in this light, critique has a positive, investigatory side: it seeks not merely to eliminate bad, 'dogmatic' metaphysics but also to uncover what of philosophical value might be contained in traditional speculative metaphysics. In this comprehensive study of the Transcendental Dialectic in Kant's Critique of Pure Reason, Proops argues that Kant uncovered two nuggets of value: the indirect proof of Transcendental Idealism afforded by the resolution of the Antinomies, and a defence of theoretically grounded 'doctrinal beliefs' in a wise and great originator, on the one hand, and in an afterlife, on the other. This examination of critique engages with Kant's views on a number of central problems in philosophy and meta-philosophy: the explanation of the enduring human impulse towards metaphysics, the correct philosophical method, the limits of self-knowledge, the possibility of human freedom, the resolution of metaphysical paradox ('Antinomy'), the justification of faith, the nature of scepticism, and the role of 'as if' reasoning in natural science.
The Fiery Test of Critique: A Reading of Kant's Dialectic
by Ian ProopsKant conceived of 'critique' as a kind of winnowing exercise, with the aim of separating the wheat of good metaphysics from the chaff of bad. He used a less familiar metaphor to make this point, namely, that of 'the fiery test of critique'-not a medieval ordeal of trial by fire, but rather a metallurgical assay, or cupellation, a procedure in which ore samples are tested for their precious-metal content. When seen in this light, critique has a positive, investigatory side: it seeks not merely to eliminate bad, 'dogmatic' metaphysics but also to uncover what of philosophical value might be contained in traditional speculative metaphysics. In this comprehensive study of the Transcendental Dialectic in Kant's Critique of Pure Reason, Proops argues that Kant uncovered two nuggets of value: the indirect proof of Transcendental Idealism afforded by the resolution of the Antinomies, and a defence of theoretically grounded 'doctrinal beliefs' in a wise and great originator, on the one hand, and in an afterlife, on the other. This examination of critique engages with Kant's views on a number of central problems in philosophy and meta-philosophy: the explanation of the enduring human impulse towards metaphysics, the correct philosophical method, the limits of self-knowledge, the possibility of human freedom, the resolution of metaphysical paradox ('Antinomy'), the justification of faith, the nature of scepticism, and the role of 'as if' reasoning in natural science.
Agency in Mental Disorder: Philosophical Dimensions
Mental illness is an issue of great practical importance. Yet, despite sustained inquiry from scientists and philosophers alike, relatively little attention has been paid to the significance of mental disorder to agency and responsibility. While there is some work that touches on the topic, and a few extended treatments of particular disorders, these only scratch the surface. Agency in Mental Disorder seeks to provide a starting point for deeper and broader philosophical analyses. The 8 new essays in this book address various questions about the relationship between agency and mental disorder. What is the nature of that relationship? In what ways do mental disorders affect capacities for control? How should we understand the mitigations of blame that mental disorders seem to provide, and can we generalize from specific disorders to any interesting claims about disorders as a class? And what makes for a mental disorder in the first place?
Agency in Mental Disorder: Philosophical Dimensions
by Matt King Joshua MayMental illness is an issue of great practical importance. Yet, despite sustained inquiry from scientists and philosophers alike, relatively little attention has been paid to the significance of mental disorder to agency and responsibility. While there is some work that touches on the topic, and a few extended treatments of particular disorders, these only scratch the surface. Agency in Mental Disorder seeks to provide a starting point for deeper and broader philosophical analyses. The 8 new essays in this book address various questions about the relationship between agency and mental disorder. What is the nature of that relationship? In what ways do mental disorders affect capacities for control? How should we understand the mitigations of blame that mental disorders seem to provide, and can we generalize from specific disorders to any interesting claims about disorders as a class? And what makes for a mental disorder in the first place?
The Will to Nothingness: An Essay on Nietzsche's On the Genealogy of Morality
by Bernard ReginsterOn the Genealogy of Morality is Nietzsche's most influential book but it continues to puzzle, not least in its central claim: the invention of Christian morality is an act of revenge, and it is as such that it should arouse critical suspicion. In The Will to Nothingness, Bernard Reginster makes a fresh attempt at understanding this claim and its significance, inspired by Nietzsche's claim that moralities are 'signs' or 'symptoms' of the affective states of moral agents. The relation between morality and affects is envisioned as functional, rather than expressive: the genealogy of Christian morality aims to reveal how it is well suited to serve certain emotional needs. One particular emotional need, manifested in the affect of ressentiment, plays a prominent role in the analysis of Christian morality. This is the need to have the world reflect one's will, which is rooted in a special drive toward power, or toward bending the world to one's will. Revenge is plausibly understood as aiming to bolster or restore power, and the invention of new values is a particular way to do so: by altering the agent's will (her values), it alters what counts as power for her. By revealing how it is well suited to play such a functional role in the emotional economy of moral agents, the genealogical inquiries arouse critical suspicion toward Christian morality. The use of this moral outlook as an instrument of revenge is problematic not because it is immoral, but because it is functionally self-undermining.