Womack, Katherine, Mulvaney-Day, Norah. Feminist Bioethics Meets Experimental Philosophy: Embracing the Qualitative and Experiential
2012, International Journal of Feminist Approaches to Bioethics, 5 (1): 113-132
-
Expand entry
-
Added by: Tomasz Zyglewicz, Shannon Brick, Michael GreerAbstract: Experimental philosophers advocate expansion of philosophical methods to include empirical investigation into the concepts used by ordinary people in reasoning and action. We propose also including methods of qualitative social science, which we argue serve both moral and epistemic goals. Philosophical analytical tools applied to interdisciplinary research designs can provide ways to extract rich contextual information from subjects. We argue that this approach has important implications for bioethics; it provides both epistemic and moral reasons to use the experiences and perspectives of diverse populations to better identify underlying concepts as well as to develop effective interventions within particular communities.Comment (from this Blueprint): Katherine Womack and Norah Mulvaney-Day identify some shortcomings of survey experiments, which are the dominant method of x-phi. They argue, from a feminist standpoint, that x-phi would benefit from the inclusion of qualitative methods.Sommers, Roseanna. Commonsense Consent2020, Yale Law Journal, 2232
-
Expand entry
-
Added by: Tomasz Zyglewicz, Shannon Brick, Michael GreerAbstract: Consent is a bedrock principle in democratic society and a primary means through which our law expresses its commitment to individual liberty. While there seems to be broad consensus that consent is important, little is known about what people think consent is. This article undertakes an empirical investigation of people’s ordinary intuitions about when consent has been granted. Using techniques from moral psychology and experimental philosophy, it advances the core claim that most laypeople think consent is compatible with fraud, contradicting prevailing normative theories of consent. This empirical phenomenon is observed across over two dozen scenarios spanning numerous contexts in which consent is legally salient, including sex, surgery, participation in medical research, warrantless searches by police, and contracts. Armed with this empirical finding, this Article revisits a longstanding legal puzzle about why the law refuses to treat fraudulently procured consent to sexual intercourse as rape. It exposes how prevailing explanations for this puzzle have focused too narrowly on sex. It suggests instead that the law may be influenced by the commonsense understanding of consent in all sorts of domains, including and beyond sexual consent. Meanwhile, the discovery of “commonsense consent” allows us to see that the problem is much deeper and more pervasive than previous commentators have realized. The findings expose a large—and largely unrecognized—disconnect between commonsense intuition and the dominant philosophical conception of consent. The Article thus grapples with the relationship between folk morality, normative theory, and the law.Comment (from this Blueprint): Content warning: details of rape. This article presents a series of experimental studies that have an important result for understanding a legal puzzle that has plagued many feminist theorists. Sommers argues that the dominant explanation of the puzzle has been wrongly diagnosed by feminist theorists, and that attention to folk intuitions about the nature of consent can explain the law's inconsistent treatment of consent that is procured by deception.Schwartzman, Lisa. Intuition, Thought Experiments, and Philosophical Method: Feminism and Experimental Philosophy2012, Journal of Social Philosophy 43 (3): 307-316
-
Expand entry
-
Added by: Tomasz Zyglewicz, Shannon Brick, Michael GreerAbstract: Contemporary analytic philosophers often employ thought experiments in arguing for or against a philosophical position. These abstract, counterfactual scenarios draw on our intuitions to illustrate the force of a particular argument or to demonstrate that a certain position is untenable. Political theorists, for instance, employ Rawls's “original position” to illustrate the power of “justice as fairness,” and epistemologists raise “Gettier cases” to problematize a standard definition of knowledge. Although not all philosophers proceed in this manner, such methods are common in many areas of contemporary analytic philosophy...Comment (from this Blueprint): Schwartzman mounts a critical argument about x-phi's feminist potential. She argues that the sorts of methods that are central to much x-phi are uncritical of the ways in which intuitions can be shaped by a variety of prejudicial and ideological forces, and are unable to reveal the existence of the sort of structural injustice that is responsible for professional philosophy's radically unrepresentative demographics. Importantly, along the way she recruits empirical work about the nature of implicit bias and stereotype threat.Pohlhaus, Gaile. Different Voices, Perfect Storms, and Asking Grandma What She Thinks2015, Feminist Philosophy Quarterly 1 (1): 1-24
-
Expand entry
-
Added by: Tomasz Zyglewicz, Shannon Brick, Michael GreerAbstract: At first glance it might appear that experimental philosophers and feminist philosophers would make good allies. Nonetheless, experimental philosophy has received criticism from feminist fronts, both for its methodology and for some of its guiding assumptions. Adding to this critical literature, I raise questions concerning the ways in which “differences” in intuitions are employed in experimental philosophy. Specifically, I distinguish between two ways in which differences in intuitions might play a role in philosophical practice, one which puts an end to philosophical conversation and the other which provides impetus for beginning one. Insofar as experimental philosophers are engaged in deploying “differences” in intuitions in the former rather than the latter sense, I argue that their approach is antithetical to feminist projects. Moreover, this is even the case when experimental philosophers deploy “differences” in intuitions along lines of gender.Comment (from this Blueprint): Pohlhaus begins by presenting her argument as a critical response to both Buckwalter and Stich's controversial article, and Antony's (2012) reply to it. What follows is an argument about the way x-phi practicioners have failed to fully incorporate feminist insights about the significance of intuition difference. For Pohlhaus, a discovery that some one or some groups has a different intuitive response to one's own is the jumping off point for a potentially transformative conversation, rather than a result that either puts to rest a philosophical concept, or needs to be explained away.Seyedsayamdost, Hamid. On Gender and Philosophical Intuition: Failure of Replication and Other Negative Results2015, Philosophical Psychology 28 (5), 642-673
-
Expand entry
-
Added by: Tomasz Zyglewicz, Shannon Brick, Michael GreerAbstract: In their paper titled Gender and Philosophical Intuition, Wesley Buckwalter & Stephen Stich argue that the intuitions of women and men differ significantly on various types of philosophical questions. Furthermore, men’s intuitions, so the authors, are more in line with traditionally accepted solutions of classical problems. This inherent bias, so the argument, is one of the factors that leads more men than women to pursue degrees and careers in philosophy. These findings have received a considerable amount of attention and the paper is to appear in the second edition of Experiment Philosophy edited by Joshua Knobe & Shaun Nichols, which itself is an influential outlet. Given the exposure of these results, we attempted to replicate three of the classes of questions that Buckwalter & Stich review in their paper and for which they report significant differences. We failed to replicate the results using two different sources for data collection (one being identical to the original procedures). Given our results, we do not believe that the outcomes from Buckwalter & Stich (forthcoming) that we examined are robust. That is, men and women do not seem to differ significantly in their intuitive responses to these philosophical scenarios.Comment (from this Blueprint): Hamid Seyedsayamdost presents the results of the replications of three classes of studies invoked by Buckwalter and Stich in support of the claim that philosophical intuitions vary across gender. Most of the studies fail to replicate the original results. Although the paper is rather technical in focus, working through (some parts of) it may help the readers better understand the methodology of x-phi and assess the credibility of results published in x-phi papers.Cavendish, Margaret. Observations upon Experimental Philosophy (1666)2011, Cambridge University Press
-
Expand entry
-
Added by: Simon Fokt, Contributed by: Benjamin Goldberg
Publisher's Note: Margaret Cavendish's 1668 edition of Observations upon Experimental Philosophy, presented here in its first modern edition, holds a unique position in early modern philosophy. Cavendish rejects the Aristotelianism which was taught in the universities in the seventeenth century, and the picture of nature as a grand machine which was propounded by Hobbes, Descartes and members of the Royal Society of London, such as Boyle. She also rejects the views of nature which make reference to immaterial spirits. Instead she develops an original system of organicist materialism, and draws on the doctrines of ancient Stoicism to attack the tenets of seventeenth-century mechanical philosophy. Her treatise is a document of major importance in the history of women's contributions to philosophy and science.
Comment: Needed in courses on early modern matter theory and experimental philosophy, as it is a useful counter to the one sided enthusiasm of traditional subjects of early modern courses such as Boyle and Descartes.Cavendish, Margaret. Observations upon experimental philosophy to which is added The description of a new blazing world / written by the thrice noble, illustrious, and excellent princesse, the Duchess of Newcastle.2001, Edited by E. O'Neill. Cambridge: Cambridge University Press (Cambridge Texts in the History of Philosophy).-
Expand entry
-
Added by: Benjamin GoldbergPublisher's Note: Margaret Cavendish's 1668 edition of Observations upon Experimental Philosophy, presented here in its first modern edition, holds a unique position in early modern philosophy. Cavendish rejects the Aristotelianism which was taught in the universities in the seventeenth century, and the picture of nature as a grand machine which was propounded by Hobbes, Descartes and members of the Royal Society of London, such as Boyle. She also rejects the views of nature which make reference to immaterial spirits. Instead she develops an original system of organicist materialism, and draws on the doctrines of ancient Stoicism to attack the tenets of seventeenth-century mechanical philosophy. Her treatise is a document of major importance in the history of women's contributions to philosophy and science.Comment: In this work, Cavendish argues against the experimental paradigm of the emerging Royal Society, contrasting their conception of passive, dead matter, with her own conception of vital materialism. This text will prove useful in conjunction with discussions of experiment and epistemology in early modern philosophy. Usefully paired with other philosophers like Boyle, Descartes, and Henry More, as well as scientists like William Harvey.Brown, Jessica. Experimental Philosophy, Contextualism and SSI2013, Philosophy and Phenomenological Research: 86 (2): 233-261.
-
Expand entry
-
Added by: Jie GaoAbstract: I will ask the conditional question: if folk attributions of "know" are not sensitive to the stakes and/or the salience of error, does this cast doubt on contextualism or subject-sensitive invariantism (SSI)? I argue that if it should turn out that folk attributions of knowledge are insensitive to such factors, then this undermines contextualism, but not SSI. That is not to say that SSI is invulnerable to empirical work of any kind. Rather, I defend the more modest claim that leading versions of SSI are not undermined by one particular kind of experimental result, namely the recent suggestion that knowledge attributions are insensitive to the stakes.Comment: Suitable for an upper-level undergraduate course on epistemology for multiple purposes. It is good as a further reading for sessions on contextualism, pragmatic encroachment, philosophical methodology, and the use of experimental philosophy in epistemological theorizing.Nagel, Jennifer. Intuitions and Experiments: A Defense of the Case Method in Epistemology2012, Philosophy and Phenomenological Research 85 (3): 495-527.
-
Expand entry
-
Added by: Jie GaoAbstract: Many epistemologists use intuitive responses to particular cases as evidence for their theories. Recently, experimental philosophers have challenged the evidential value of intuitions, suggesting that our responses to particular cases are unstable, inconsistent with the responses of the untrained, and swayed by factors such as ethnicity and gender. This paper presents evidence that neither gender nor ethnicity influence epistemic intuitions, and that the standard responses to Gettier cases and the like are widely shared. It argues that epistemic intuitions are produced by the natural 'mindreading' capacity that underpins ordinary attributions of belief and knowledge in everyday social interaction. Although this capacity is fallible, its weaknesses are similar to the weaknesses of natural capacities such as sensory perception. Experimentalists who do not wish to be skeptical about ordinary empirical methods have no good reason to be skeptical about epistemic intuitions.Comment: Nagel is one of the prominent epistemologists who bring relevant psychological researches to philosophical debates. In this excellent paper, Nagel discusses the legitimacy of using pre-theoretical epistemic intuitions in epistemological theorizing in the light of findings in cognitive science. It is very useful for teachings on experimental philosophy in courses on epistemology or methodology of philosophy. It can be used together with Stephen (2013)'s response "Do different groups have different epistemic intuitions? a reply to Jennifer Nagel".Nagel, Jennifer. Epistemic Intuitions2007, Philosophy Compass 2(6): 792-819.
-
Expand entry
-
Added by: Jie GaoAbstract: We naturally evaluate the beliefs of others, sometimes by deliberate calculation, and sometimes in a more immediate fashion. Epistemic intuitions are immediate assessments arising when someone's condition appears to fall on one side or the other of some significant divide in epistemology. After giving a rough sketch of several major features of epistemic intuitions, this article reviews the history of the current philosophical debate about them and describes the major positions in that debate. Linguists and psychologists also study epistemic assessments; the last section of the paper discusses some of their research and its potential relevance to epistemology.Comment: This is a good introductory article on epistemic intuitions (intuitions interesting to epistemologists). It is useful for teachings on epistemology, philosophical methodology and experimental philosophy.
- 1
- 2
Can’t find it?Contribute the texts you think should be here and we’ll add them soon!
-
-
-
This site is registered on Toolset.com as a development site. -
-
-
-
-
-