Results for 'Benjamin T. Cocanougher'

967 found
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  1. Hidden Concepts in the History of Origins-of-Life Studies.Carlos Mariscal, Ana Barahona, Nathanael Aubert-Kato, Arsev Umur Aydinoglu, Stuart Bartlett, María Luz Cárdenas, Kuhan Chandru, Carol E. Cleland, Benjamin T. Cocanougher, Nathaniel Comfort, Athel Cornish-Boden, Terrence W. Deacon, Tom Froese, Donato Giovanelli, John Hernlund, Piet Hut, Jun Kimura, Marie-Christine Maurel, Nancy Merino, Alvaro Julian Moreno Bergareche, Mayuko Nakagawa, Juli Pereto, Nathaniel Virgo, Olaf Witkowski & H. James Cleaves Ii - 2019 - Origins of Life and Evolution of Biospheres 1.
    In this review, we describe some of the central philosophical issues facing origins-of-life research and provide a targeted history of the developments that have led to the multidisciplinary field of origins-of-life studies. We outline these issues and developments to guide researchers and students from all fields. With respect to philosophy, we provide brief summaries of debates with respect to (1) definitions (or theories) of life, what life is and how research should be conducted in the absence of an accepted theory (...)
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  2. Dispositions and the principle of least action revisited.Benjamin T. H. Smart & Karim P. Y. Thébault - 2015 - Analysis 75 (3):386-395.
    Some time ago, Joel Katzav and Brian Ellis debated the compatibility of dispositional essentialism with the principle of least action. Surprisingly, very little has been said on the matter since, even by the most naturalistically inclined metaphysicians. Here, we revisit the Katzav–Ellis arguments of 2004–05. We outline the two problems for the dispositionalist identified Katzav in his 2004 , and claim they are not as problematic for the dispositional essentialist at it first seems – but not for the reasons espoused (...)
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  3. Better Understanding Through Falsehood.Benjamin T. Rancourt - 2017 - Pacific Philosophical Quarterly 98 (3):382-405.
    Can understanding be based on false beliefs? I argue that it can. I first argue that the best way to understand the question is that it is whether one can increase one's degree of understanding by adopting an overall less accurate body of beliefs. I identify three sufficient conditions for one body of beliefs to be more accurate than another. Next, I appeal to two widely used methods of comparing degrees of understanding. With these methods, I show that understanding can (...)
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  4.  90
    The virtue of ignorance: How epistemic agency needs cognitive limitations.Benjamin T. Rancourt - 2024 - Southern Journal of Philosophy 62.
    The thesis defended in this article is that epistemology should treat some of our cognitive limitations not as unfortunate defects or external perturbations to be idealized away in theories of epistemic agency, but as necessary underpinnings of good reasoning. We begin with a problem regarding deliberation that calls epistemic agency into question: our reasons in support of belief are never conclusive and never rule out all doubt. Yet we must rule out all doubt to close deliberation; we must close deliberation (...)
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  5. Epistemic relativism and semantic blindness.Benjamin T. Rancourt - 2015 - Synthese 192 (3):859-876.
    Semantic blindness is the inability to recognize semantic features of terms one can competently use. A theory that implies semantic blindness incurs a burden to explain how one can competently use a term without realizing how the term works. An argument advanced in favor of epistemic relativism is that its main competitors, contextualism and subject-sensitive invariantism, imply that speakers suffer from semantic blindness regarding ‘knows’ while relativism has no such implication. However, there is evidence that relativism also implies semantic blindness (...)
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  6. Egoism or the problem of evil: a dilemma for sceptical theism.Benjamin T. Rancourt - 2013 - Religious Studies 49:313-325.
    Sceptical theists undermine the argument from evil by claiming that our ability to distinguish between justified and unjustified evil is weak enough that we must take seriously the possibility that all evil is justified. However, I argue that this claim leads to a dilemma: either our judgements regarding unjustified evil are reliable enough that the problem of evil remains a problem, or our judgements regarding unjustified evil are so unreliable that it would be misguided to use them in our decision-making. (...)
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  7. The More Evidence Heuristic.Benjamin T. Rancourt - 2016 - Social Epistemology Review and Reply Collective 5 (6):27-41.
    If A confirms H and B confirms H, it seems reasonable to infer that A&B confirms H. However, this inference is not valid; it is only a heuristic. I show that the level of confirmation A and B each give to H by itself implies nothing about the level of confirmation that A&B gives to H. Any combination of values is possible for P(H), P(H|A), P(H|B) and P(H|AB) is possible. Still, I show the heuristic leads from true premises to true (...)
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  8. Norms of intentionality: norms that don’t guide.Benjamin W. Jarvis - 2012 - Philosophical Studies 157 (1):1-25.
    More than ever, it is in vogue to argue that no norms either play a role in or directly follow from the theory of mental content. In this paper, I present an intuitive theory of intentionality (including a theory of mental content) on which norms are constitutive of the intentional properties of attitude and content in order to show that this trend is misguided. Although this theory of intentionality—the teleological theory of intentional representation—does involve a commitment to representational norms, these (...)
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  9. (Draft) The Universe doesn't care: Against the rationalist defence of moral realism.Benjamin Davies - manuscript
    Evolutionary debunking accounts claim that the evolutionary origins of our moral beliefs provide a problem for moral realists because evolutionary explanations of our moral beliefs have more plausibility than realist accounts. A certain kind of response, which I term ‘rationalist’ offers a dual response to evolutionary debunking. First, they offer a supposedly plausible account of how we acquire objective moral knowledge through use of our rationality. Second, they claim that certain moral beliefs are not amenable to evolutionary explanation. I argue (...)
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  10. Blameworthiness is Terminable.Benjamin Matheson - forthcoming - Philosophical Quarterly.
    A theory of blameworthiness must answer two fundamental questions. First, what makes a person blameworthy when they act? Second, what makes a person blameworthy after the time of action? Two main answers have been given to the second question. According to interminability theorists, blameworthiness necessarily doesn’t even diminish over time. Terminability theorists deny this. In this paper, I argue against interminability and in favour of terminability. After clarifying the debate about whether blameworthiness is interminable or terminable, I argue there’s no (...)
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  11. In defence of the Four-Case Argument.Benjamin Matheson - 2016 - Philosophical Studies 173 (7):1963-1982.
    Pereboom’s Four-Case Argument was once considered to be the most powerful of the manipulation arguments against compatibilism. However, because of Demetriou’s :595–617, 2010) response, Pereboom has significantly weakened his argument. Manipulation arguments in general have also been challenged by King : 65–83, 2013). In this paper, I argue that the Four-Case Argument resists both these challenges. One upshot is that Pereboom doesn’t need weaken his argument. Another is that compatibilists still need a response the Four-Case Argument. And another is that (...)
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  12. Lowering the Boom: A Brief for Penal Leniency.Benjamin S. Yost - 2023 - Criminal Law and Philosophy 17 (2):251-270.
    This paper advocates for a general policy of penal leniency: judges should often sentence offenders to a punishment less severe than initially preferred. The argument’s keystone is the relatively uncontroversial Minimal Invasion Principle (MIP). MIP says that when more than one course of action satisfies a state’s legitimate aim, only the least invasive is permissibly pursued. I contend that MIP applies in two common sentencing situations. In the first, all sentences within a statutorily specified range are equally proportionate. Here MIP (...)
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  13. Self-Manipulation and Moral Responsibility.Benjamin Matheson - 2023 - Teorema: International Journal of Philosophy 42 (3):107-129.
    In this paper, I first argue that sometimes freely and knowingly manipulating oneself does not fully preserve moral responsibility – namely, in cases of practically distinct self-manipulation. However, I argue that practically distinct self-manipulation preserves moral responsibility to some extent because such a self-manipulated person is more morally responsibility than an other-manipulated person. This is an important result: manipulating oneself doesn’t always fully preserve one’s moral responsibility for one’s actions. But in what sense is the self-manipulated person more morally responsible? (...)
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  14. Properly Proleptic Blame.Benjamin Bagley - 2017 - Ethics 127 (4):852-882.
    Crucially, blame can be addressed to its targets, as an implicit demand for recognition. But when we ask whether offenders would actually appreciate this demand, via a sound deliberative route from their existing motivations, we face a puzzle. If they would, their offense reflects a deliberative mistake, and blame’s hostility seems unnecessary. If they wouldn’t, addressing them is futile, and blame’s emotional engagement seems unwarranted. To resolve this puzzle, I develop an account of blame as a proleptic response to indeterminacy (...)
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  15. An objection of varying importance to epistemic utility theory.Benjamin A. Levinstein - 2019 - Philosophical Studies 176 (11):2919-2931.
    Some propositions are more epistemically important than others. Further, how important a proposition is is often a contingent matter—some propositions count more in some worlds than in others. Epistemic Utility Theory cannot accommodate this fact, at least not in any standard way. For EUT to be successful, legitimate measures of epistemic utility must be proper, i.e., every probability function must assign itself maximum expected utility. Once we vary the importance of propositions across worlds, however, normal measures of epistemic utility become (...)
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  16. Practical Identity.Benjamin Matheson - 2017 - In Benjamin Matheson & Yujin Nagasawa (eds.), The Palgrave Handbook of the Afterlife. London: Palgrave Macmillan. pp. 391-411.
    In this paper, I present a dilemma for those who believe in the afterlife: either we won’t survive death (or an eternal life) in the sense that most matters to us or we will become bored if we do. First, I argue that even if we – in a strict sense – survive death, there is practical sense in which we don’t survive death. This applies, I contend, to all accounts of the afterlife that: eventually, we lose our practical identity. (...)
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  17. Benjamin Franklin and the League of the Haudenosaunee.John T. Sanders - 2006 - In The Philosophical Age, Almanac 32: Benjamin Franklin and Russia, to the Tercentenary of His Birth. St. Petersburg Center for the History of Ideas.
    Benjamin Franklin's social and political thought was shaped by contacts with and knowledge of ancient aboriginal traditions. Indeed, a strong case can be made that key features of the social structure eventually outlined in the United States Constitution arose not from European sources, and not full-grown from the foreheads of European-American "founding fathers", but from aboriginal sources, communicated to the authors of the Constitution to a significant extent through Franklin. A brief sketch of the main argument to this effect (...)
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  18. Nietzsches Problem der Rangordnung.Benjamin Alberts - 2022 - Berlin / Boston: De Gruyter.
    Gerade weil das Bestehen auf Rangordnungen in der heutigen Gesellschaft anstößig und fremd wirkt, ist es lohnenswert, sich ihnen mit Nietzsche neu zu stellen, der sie als sein Problem bezeichnete. Er richtet sie gezielt gegen die Gleichheit, von der er befürchtet, ihr Anspruch auf Universalität verunmögliche Individualität, Anders-Sein und damit auch alle Größe. Den moralischen Wert der Gleichheit kritisieren heißt nicht, sich von demokratischen Grundprinzipien oder Errungenschaften zu verabschieden. Geklärte Rangverhältnisse reduzieren Komplexität, vereinfachen die Kommunikation, machen Verhalten erwartbar und vereinfachen (...)
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  19. John Rawls' 'A Theory of Justice'.Benjamin Davies - 2018 - 1000-Word Philosophy: An Introductory Anthology.
    Some people are multi-billionaires; others die because they are too poor to afford food or medications. In many countries, people are denied rights to free speech, to participate in political life, or to pursue a career, because of their gender, religion, race or other factors, while their fellow citizens enjoy these rights. In many societies, what best predicts your future income, or whether you will attend college, is your parents’ income. -/- To many, these facts seem unjust. Others disagree: even (...)
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  20. Addressed Blame and Hostility.Benjamin De Mesel - 2020 - Journal of Ethics and Social Philosophy 18 (1):111-119.
    Benjamin Bagley ('Properly Proleptic Blame', Ethics 127, July 2017) sets out a dilemma for addressed blame, that is, blame addressed to its targets as an implicit demand for recognition. The dilemma arises when we ask whether offenders would actually appreciate this demand, via a sound deliberative route from their existing motivations. If they would, their offense reflects a deliberative mistake. If they wouldn't, addressing them is futile, and blame's emotional engagement seems unwarranted. Bagley wants to resolve the dilemma in (...)
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  21. Hybrid Virtue Epistemology and the A Priori.Jonathan Ichikawa & Benjamin Jarvis - forthcoming - In Dylan Dodd & Elia Zardini (eds.), The A Priori: Its Significance, Sources, and Extent. Oxford University Press.
    How should we understand good philosophical inquiry? Ernest Sosa has argued that the key to answering this question lies with virtue-based epistemology. According to virtue-based epistemology, competences are prior to epistemic justification. More precisely, a subject is justified in having some type of belief only because she could have a belief of that type by exercising her competences. Virtue epistemology is well positioned to explain why, in forming false philosophical beliefs, agents are often less rational than it is possible to (...)
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  22. An Epistemic Defeater for Islamic Belief? A Reply to Baldwin and McNabb.Jamie Benjamin Turner - 2022 - European Journal for Philosophy of Religion 14 (1):123-142.
    . This article seeks to outline how a Muslim believer can deflect a defeater for Islamic belief put forward by Erik Baldwin and Tyler McNabb. In doing so, it aims to reject the suggestion that an Islamic religious epistemology is somehow antithetical to a model of Reformed epistemology which is not fully compatible with Plantingian. Taken together with previous work on Islam and RE, the article not only aims to provide reason to think that Baldwin and McNabb’s proposed epistemic defeater (...)
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  23.  98
    A Kantian Account of Moral Trust.Eli Benjamin Israel - forthcoming - Kantian Review.
    In this paper, I propose a Kantian framework for moral trust—trust in another person to only act with us in morally permissible ways. First, I derive an understanding of trustworthiness from Kant's second formulation of the categorical imperative. I argue that trustworthiness embodies a moral imperative, guiding us to act in ways that are reliable and recognizable as conducive to engaging in trusting relations. However, this alone is not enough, as it doesn't provide a means to assess whether someone is (...)
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  24. Narot, Copyrighted, All Rights Reserved: On the Tension between Music Copyright and Religious Authority.John T. Giordano - 2017 - Fourth Princess Galyani Vadhana International Symposium August 30Th- September 1St.
    This essay investigates the tensions between traditional music and its modern codification as intellectual property. It will begin by considering the myths concerning the divine source of music. In traditional music and in folk music, music is closely connected to religious ritual. In these rituals the source of the music is recognized and attributed to certain deities. For instance, in Thai traditional music, the Wai Khru ceremony venerates the Duriyathep or devatas drawn from Indian mythology: Phra Visawakarm, Phra Panjasinghkorn, and (...)
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  25. The Marriage of Preah Thong and Neang Neak: On Cultural Memory, Universalism and Eclecticism.John T. Giordano - 2023 - In Stephen Morgan (ed.), Memory and Identity: The Proceedings of the 28th ASEACCU Annual Conference 2022. University of Saint Joseph University Press. pp. 56-79.
    The momentum of globalization and universalism, operating through the media, information technology and politics, has steadily diminished the importance of cultural diversity. It has even threatened to erase many of our cultural traditions, or extinguish our diverse experiences of the sacred. Yet the sacred which seems to be lost is often still encased in our cultural objects, stories and religious rituals. This paper will discuss how the memories of the sacred can be both preserved and reawakened. This paper will focus (...)
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  26. Verschmierte Spuren der Unfreiheit: Wissenschaftsphilosophische Klarstellung zu angeblichen Artefakten bei Benjamin Libet.Olaf L. Müller - 2013 - Philosophia Naturalis 50 (1):45-83.
    Benjamin Libet's celebrated experiments concerning freedom elicited numerous attempts of _philosophical_ repudiation. Ten years ago, however, Judy Trevena and Jeff Miller published a _technical_ objection; they claim to have detected a,,smearing artifact" in Libet's calculations. This rests on a misunderstanding of Libet's methodology. In my reconstruction of Libet's argument, he draws an abductive inference to the best explanation. Now, Trevena's and Miller's objection does indeed lead to alternative explanations of Libet's measurements. These alternatives are _ad hoc_ and extremely improbable. (...)
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  27. Kant's Theory of Experience at the End of the War: Scholem and Benjamin Read Cohen.Julia Ng - 2012 - Modern Language Notes 127 (3):462-484.
    At the end of one side of a manuscript entitled “On Kant” and housedin the Scholem Archive in Jerusalem, one reads the following pro-nouncement: “it is impossible to understand Kant today.” 1 Whatever it might mean to “understand” Kant, or indeed, whatever “Kant” is heremeant to be understood, it is certain, according to the manuscript,that such understanding cannot come about by way of purporting tohave returned to or spoken in the name of “Kant.” For “[t]oday,” sothe document begins, “there are (...)
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  28. (1 other version)‘Why aren’t you taking any notes?’ On note-taking as a collective gesture.Lavinia Marin & Sean Sturm - 2020 - Educational Philosophy and Theory:1-8.
    The practice of taking hand-written notes in lectures has been rediscovered recently because of several studies on its learning efficacy in the mainstream media. Students are enjoined to ditch their laptops and return to pen and paper. Such arguments presuppose that notes are taken in order to be revisited after the lecture. Learning is seen to happen only after the event. We argue instead that student’s note-taking is an educational practice worthy in itself as a way to relate to the (...)
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  29. Exploring Means of Transgender Agency through Aesthetic Theory and Practice.Casey Robertson - 2019 - Antae 6 (2-3):159-170.
    This essay explores the complex relationship between gender and aesthetics, namely through the lens of the transgender movement. After a brief study of the challenges related to the history of gender variance and normativity, the essay will follow the trajectory of Kant’s Critique of Judgment, focusing primarily on the conception of the sublime, and move to explore connections with the work of gender theorist and public health advocate Benjamin T. Singer, whose work develops a rhizomatic model of the transgender (...)
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  30. The nature of unsymbolized thinking.Agustín Vicente & Fernando Martínez-Manrique - 2016 - Philosophical Explorations 19 (2):173-187.
    Using the method of Descriptive Experience Sampling, some subjects report experiences of thinking that do not involve words or any other symbols [Hurlburt, R. T., and C. L. Heavey. 2006. Exploring Inner Experience. Amsterdam: John Benjamins; Hurlburt, R. T., and S. A. Akhter. 2008. “Unsymbolized Thinking.” Consciousness and Cognition 17 : 1364–1374]. Even though the possibility of this unsymbolized thinking has consequences for the debate on the phenomenological status of cognitive states, the phenomenon is still insufficiently examined. This paper analyzes (...)
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  31. Divine Hiddenness Is Costly for Atheists.Perry Hendricks - 2024 - Logos and Episteme 15 (3):353-357.
    I’ve argued that those who endorse the argument from divine hiddenness must give up all pure de jure objections to theism, and this means that endorsing the argument is costly for atheists. Benjamin Curtis claims that this isn’t a significant cost for atheists. I show that—contrary to Curtis—there is a significant cost, and spell out why this is so. Furthermore, I show that my argument functions as a new argument for affirming reformed epistemology—the view that if theism is true, (...)
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  32. Hearing Between the Lines: Impressions of Meaning and Jazz's Democratic Esotericism.William Day - 2023 - Conversations: The Journal of Cavellian Studies 11 (1):75-88.
    In *Here and There*, Stanley Cavell suggests that music, like speech, implicates the listener, so that our descriptions of music "are to be thought of not as discoveries but as impressions and assignments of meaning." Such impressions express what "makes an impression upon us," "what truly matters to us." Moreover, this aspect of music "is itself more revolutionary than ... any political event of which it could be said to form a part." I offer one indication of that significance by (...)
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  33. The Post-Cinematic Gesture: Redhack.Ekin Erkan - 2020 - Zapruder World 6.
    Over the last thirty years, once staunchly film history scholars such as Thomas Elsaesser, Jane Gaines, Siegfried Zielinski, André Gaudreault and Benoît Turquety (to name just a few) have abandoned history for historiography and film studies for media archaeology. Considering the heightened attention given to kulturtechnik (Siegert), the database as a dominant symbolic metaphor,1 and the decentered networked tenants of the postmodern global present, cinema is taking on the characteristics of new media, existing in increasingly intertextual space. Thus, the term (...)
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  34. Human Inertia and Cell Phone Conversations.Rob van Gerwen - manuscript
    Cellular, or mobile phones are great: they allow people to communicate over long distances whenever and wherever they are, and instantaneously at that when the one called is wearing one too. Having said that, though, it must immediately be added that they, also, have a complex disadvantage, and it is one we are hard pushed to understand. In fact, due to its complexity people simply tend to neglect it, even though everyone in his right mind has had experience with it. (...)
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  35. Enactivism's Last Breaths.Benjamin D. Young - 2017 - In M. Curado & S. Gouveia (eds.), Contemporary Perspective in the Philosophy of Mind. Cambridge Scholars Press.
    Olfactory perception provides a promising test case for enactivism, since smelling involves actively sampling our surrounding environment by sniffing. Smelling deploys implicit skillful knowledge of how our movement and the airflow around us yield olfactory experiences. The hybrid nature of olfactory experience makes it an ideal test case for enactivism with its esteem for touch and theoretical roots in vision. Olfaction is like vision in facilitating the perception of distal objects, yet it requires us to breath in and physically contact (...)
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  36. The Relationship Between Moral Responsibility and Freedom.Benjamin Rossi & Ted Warfield - 2016 - In Kevin Timpe, Meghan Griffith & Neil Levy (eds.), Routledge Companion to Free Will. New York: Routledge. pp. 612-623.
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  37. Publish or Perish.Benjamin Davies & Giulia Felappi - 2017 - Metaphilosophy 48 (5):745-761.
    Funds and positions in philosophy should be awarded through systems that are reliable, objective, and efficient. One question usually taken to be relevant is how many publications people have in a group of well-respected journals. In the context of significant competition for jobs and funding, however, relying on quantity of publications creates a serious downside: the oft-lamented demand that we publish or perish. This article offers a systematic review of the problems involved in contemporary academic philosophy, and argues that the (...)
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  38. False Exemplars: Admiration and the Ethics of Public Monuments.Benjamin Cohen Rossi - 2020 - Journal of Ethics and Social Philosophy 18 (1).
    In recent years, a new generation of activists has reinvigorated debate over the public commemorative landscape. While this debate is in no way limited to statues, it frequently crystallizes around public representations of historical figures who expressed support for the oppression of certain groups or contributed to their past or present oppression. In this paper, I consider what should be done about such representations. A number of philosophers have articulated arguments for modifying or removing public monuments. Joanna Burch-Brown (2017) grounds (...)
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  39. Learning from Conditionals.Benjamin Eva, Stephan Hartmann & Soroush Rafiee Rad - 2020 - Mind 129 (514):461-508.
    In this article, we address a major outstanding question of probabilistic Bayesian epistemology: how should a rational Bayesian agent update their beliefs upon learning an indicative conditional? A number of authors have recently contended that this question is fundamentally underdetermined by Bayesian norms, and hence that there is no single update procedure that rational agents are obliged to follow upon learning an indicative conditional. Here we resist this trend and argue that a core set of widely accepted Bayesian norms is (...)
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  40. Sparks Will Fly: Benjamin and Heidegger.Andrew E. Benjamin & Dimitris Vardoulakis (eds.) - 2015 - Albany: State University of New York Press.
    Collected essays consider points of affinity and friction between Walter Benjamin and Martin Heidegger. Despite being contemporaries, Walter Benjamin and Martin Heidegger never directly engaged with one another. Yet, Hannah Arendt, who knew both men, pointed out common ground between the two. Both were concerned with the destruction of metaphysics, the development of a new way of reading and understanding literature and art, and the formulation of radical theories about time and history. On the other hand, their life (...)
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  41. A logic for 'because'.Benjamin Schnieder - 2011 - Review of Symbolic Logic 4 (3):445-465.
    In spite of its significance for everyday and philosophical discourse, the explanatory connective has not received much treatment in the philosophy of logic. The present paper develops a logic for based on systematic connections between and the truth-functional connectives.
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  42. How reasons are sensitive to available evidence.Benjamin Kiesewetter - 2018 - In Conor McHugh, Jonathan Way & Daniel Whiting (eds.), Normativity: Epistemic and Practical. Oxford, United Kingdom: Oxford University Press. pp. 90-114.
    In this paper, I develop a theory of how claims about an agent’s normative reasons are sensitive to the epistemic circumstances of this agent, which preserves the plausible ideas that reasons are facts and that reasons can be discovered in deliberation and disclosed in advice. I argue that a plausible theory of this kind must take into account the difference between synchronic and diachronic reasons, i.e. reasons for acting immediately and reasons for acting at some later point in time. I (...)
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  43. Smell's puzzling discrepancy: Gifted discrimination, yet pitiful identification.Benjamin D. Young - 2019 - Mind and Language 35 (1):90-114.
    Mind &Language, Volume 35, Issue 1, Page 90-114, February 2020.
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  44. Smelling Molecular Structure.Benjamin D. Young - 2019 - In Dena Shottenkirk, Manuel Curado & Steven S. Gouveia (eds.), Perception, Cognition and Aesthetics. New York: Routledge. pp. 64-84.
    There is consensus within the chemosciences that olfactory perception is of the molecular structure of chemical compounds, yet within philosophical theories of smell there is little agreement about the nature of smell. The paper critically assesses the current state of debate regarding smells within philosophy in the hopes of setting it upon firm scientific footing. The theories to be covered are: Naïve Realism, Hedonic Theories, Process Theory, Odor Theories, and non-Objectivist Theories. The aforementioned theories will be evaluated based on their (...)
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  45. Structural Rationality.Benjamin Kiesewetter & Alex Worsnip - 2023 - Stanford Encyclopedia of Philosophy.
    This entry is composed of three sections. In §1, we survey debates about what structural rationality is, including the emergence of the concept in the contemporary literature, its key characteristics, its relationship to substantive rationality, its paradigm instances, and the questions of whether these instances are unified and, if so, how. In §2, we turn to the debate about structural requirements of rationality – including controversies about whether they are “wide-scope” or “narrow-scope”, synchronic or diachronic, and whether they govern processes (...)
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  46. Rule of Law Abolitionism.Benjamin S. Yost - 2008 - Studies in Law, Politics, and Society.
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  47. Are epistemic reasons normative?Benjamin Kiesewetter - 2021 - Noûs 56 (3):670-695.
    According to a widely held view, epistemic reasons are normative reasons for belief – much like prudential or moral reasons are normative reasons for action. In recent years, however, an increasing number of authors have questioned the assumption that epistemic reasons are normative. In this article, I discuss an important challenge for anti-normativism about epistemic reasons and present a number of arguments in support of normativism. The challenge for anti-normativism is to say what kind of reasons epistemic reasons are if (...)
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  48. Perceiving Smellscapes.Benjamin D. Young - 2020 - Pacific Philosophical Quarterly 101 (2):203-223.
    We perceive smells as perduring complex entities within a distal array that might be conceived of as smellscapes. However, the philosophical orthodoxy of Odor Theories has been to deny that smells are perceived as having a distal location. Recent challenges have been mounted to Odor Theories’ veracity in handling the timescale of olfactory perception, how it individuates odors as a distal entities, and their claim that olfactory perception is not spatial. The paper does not aim to dispute these criticisms. Rather, (...)
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  49. (1 other version)The Content-Dependence of Imaginative Resistance.Hanna Kim, Markus Kneer & Michael T. Stuart - 2018 - In Florian Cova & Sébastien Réhault (eds.), Advances in Experimental Philosophy of Aesthetics. London: Bloomsbury Academic. pp. 143-166.
    An observation of Hume’s has received a lot of attention over the last decade and a half: Although we can standardly imagine the most implausible scenarios, we encounter resistance when imagining propositions at odds with established moral (or perhaps more generally evaluative) convictions. The literature is ripe with ‘solutions’ to this so-called ‘Puzzle of Imaginative Resistance’. Few, however, question the plausibility of the empirical assumption at the heart of the puzzle. In this paper, we explore empirically whether the difficulty we (...)
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  50. Awareness of Unawareness Folk Psychology and Introspective Transparency.Benjamin Kozuch & Shaun Nichols - 2011 - Journal of Consciousness Studies 18 (11-12):11-12.
    A tradition of work in cognitive science indicates that much of our mental lives is not available to introspection . Though the researchers often present these results as surprising, little has been done to explore the degree to which people presume introspective access to their mental events. In this paper, we distinguish two dimensions of introspective access: the power of access, i.e. whether people believe they can unfailingly or only typically introspect mental events; and the domain of access, i.e. what (...)
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