Diversity Reading List

Summary: In this paper, the author presents the so-called capacity view, namely, the view that "that perceptual states are systematically linked to what they are of in the good case, that is, the case of a successful perception, and thereby provide evidence for what they are of in the good case". The author discusses the main committments of the view and the implications it has when it comes to the justification of our beliefs and the transparency of our mental states.

Abstract: In this paper, the author explores the relation between content externalism, i.e., the idea that the content of our thought is determines by factors of the environment, and first-person authority, i.e., the idea that subjects are authoritive with respect to the content of their own intentional states. The author develps an account of first-person authoritive that results being compatible with externalism.

Summary: The author argues that experience constraints the nature of imagination in such a way that this results having a justificatory role.

Abstract:
Abstract. Philosophers frequently invoke our ability to imagine, conceive or suppose various thing in order to explain how we achieve our cognitive goals when we make decisions about future actions, when we perform thought experiments, and when we engage in games of pretense. But what is the relationship between imaginings, conceivings, and supposings? And what exactly are the epistemic roles they play in the cognitive projects in which they are involved? This chapter provides answers to these questions by first bringing out a contrast between what we do when we imagine and what we do when we suppose, and then by showing how to fit conceivings into the emerging systematic picture of the ways we use different forms of hypothetical thinking to acquire knowledge.

Summary: In this well known paper, the author argues that there are no categorical imperatives. In a nutshell, the author's logical outline runs - schematically - as follows: i) imperatives can be either categorical or imperative ii) moral imperatives are not categorical, iii) Therefore, there are hypotetical.

Introduction: Is Aristotle inconsistent in the different things he says about προαιρεσις‚ mostly translated "choice", in the different parts of the Ethics? The following seems to be a striking inconsistency. In Book III (113a 4) he says that what is "decided by deliberation" is chosen, but he also often insists that the uncontrolled man, the άκρατης, does not choose to do what he does; that is to say, what he does in doing the kind of thing that he disapproves of, is not what Aristotle will call exer-cising choice; the uncontrolled man does not act from choice, έκ προαιρεσεως, or choosing, προαιρουμενος. However, in Book VI (1142b 18) he mentions the possibility of a calculating uncontrolled man who will get what he arrived at by calculation, έκ τουλογισμου ΤΕΥΞΕΤΑΙ, and so will have deliberated correctly: òρθως έσται βεβουλευμενος . Thus we have the three theses: (a) choice is what is determined by deliberation; (b) what the uncontrolled man does qua uncontrolled, he does not choose to do; (c) the uncontrolled man, even when acting against his convictions, does on occasion determine what to do by deliberation.

Introduction: The history of Analytic Philosophy we are familiar with is a story about men. It begins with Frege, Russell, Moore. Wittgenstein appears twice, once as the author of the Tractatus and then again later as the author of the Philosophical Investigations. Between Wittgenstein’s first and second appearance are Carnap and Ayer and the all-male Vienna Circle. Then come the post-second-world war Ordinary Language Philosophers – Ryle, and Austin. After that Strawson and Grice, Quine and Davidson.

The male dominance is not just in the names of the ‘star’ players. Michael Beaney’s 2013 Oxford Handbook of the History of Analytic Philosophy begins by listing the 150 most important analytic philosophers. 146 of them are men. For women who wish to join in this conversation, the odds seem formidably against one.

Today we will be speaking about two of the four women who warrant an entry in Beaney’s list – Elizabeth Anscombe and Philippa Foot. We will be talking about them alongside two other women Iris Murdoch and Mary Midgley. We think they should also be in the top 150, but our broader aims are more ambitious than increasing the proportion of important women from 2.7% to 4%.

Introduction: Descartes and St Augustine share not only the argument Cogtto ergo sum - in Augustine Si fallor, sum (De Civitate Dei, XI, 26) - but also the corollary argument claiming to prove that the mind (Augustine) or, as Descartes puts it, this I, is not any kind of body. "I could suppose I had no body," wrote Descartes, "but not that I was not", and inferred that "this I" is not a body. Augustine says "The mind knows itself to think", and "it knows its own substance": hence "it is certain of being that alone, which alone it is certain of being" (De Trinitate, Book XI. Augustine is not here explicitly offering an argument in the first person, as Descartes is. The first-person character of Descartes' argument means that each person must administer it to himself in the first person; and the assent to St Augustine's various propositions will equally be made, if at all, by appropriating them in the first person. In these writers there is the assumption that when one says "I" or "the mind", one is naming something such that the knowledge of its existence, which is a knowledge of itself as thinking in all the various modes, determines what it is that is known to exist.

Introduction: In his book, Freedom of the Individual, Stuart Hampshire argues as follows. In human beings (as opposed to things) power a function of will and will is a function of desire. Some desires are "thought-dependent" in that they depend on statable beliefs which, if they altered,- would alter the desires, and so such desires cannot be defined by purely behavioural criteria, since the subject’s conception of what he wants is constitutive of the wanting. We do not discover our thought-dependent desires inductively, by observation, we formulate them in the light of our beliefs. We have the experience of being convinced by evidence and of changing our beliefs and so willing differently, and there seems to be no set of sufficient conditions outside our thinking which could explain this situation equally well. [...] I wish to make an entry into Professor Hampshire’s argument at the point where he dismisses the doctrine of the transcendent will.

Introduction: Philosophers are often asked whether they can provide a defence against hostile theories which are said to be “undermining the foundations of morality,” and they often try to do so. But before anything of this kind is attempted we should surely ask whether morality could be threatened in this way. If what people have in mind is simply that the spread of certain doctrines leads to the growth of indifference about right and wrong there is no philosophical problem involved. So long as we treat the matter as a case of cause and effect it will belong rather to the psychologist than the philosopher, and we have no reason for questioning that correlations of this kind may exist. But this is not the assumption, or not the only one, for people undoubtedly do think that if certain doctrines could be proved then moral judgment would have been shown to be “nonsensical,” “meaningless,” or “invalid,” so that thereafter it would be not merely difficult but positively irrational to formulate and attempt to follow moral principles. It would be simple enough if the attack was supposed to be against some particular moral code, for there are recognized ways of arguing that a thing is not right but wrong. But when it is morality in general which is to be disproved or discredited it is difficult to see what this means or how it could be done. What would have to be shown is not that this or that is not right, but that nothing is—or not in the old sense so that attacking moral judgment is not like attacking a theory but more like attacking theorizing itself, which shows where the difficulty lies. If something is stated it can be denied or disproved, but a moral judgment does not contain statements except about what in particular is right or wrong. Yet many people, though they would probably reject a request for a justification of morality in the form of some argument as to why we should do our duty, feel that morality would be in a positive sense unjustifiable if certain supporting truths were knocked away from the structure. This may indeed be so, but we are unable to show that it is, or to explain the matter by appealing to “presuppositions” of morality, which besides being far too vague would too easily include much that was linked merely psychologically to the recognition of obligation. I propose, therefore, to look at some specific arguments which are supposed by those who resist them to constitute a threat to morality, and to ask whether this supposition is justified.