Diversity Reading List

Abstract: This paper contrasts two enactive theories of visual experience: the sensorimotor theory (O’Regan and Noë, Behav Brain Sci 24(5):939–1031, 2001; Noë and O’Regan, Vision and mind, 2002; Noë, Action in perception, 2004) and Susan Hurley’s (Consciousness in action, 1998, Synthese 129:3–40, 2001) theory of active perception. We criticise the sensorimotor theory for its commitment to a distinction between mere sensorimotor behaviour and cognition. This is a distinction that is firmly rejected by Hurley. Hurley argues that personal level cognitive abilities emerge out of a complex dynamic feedback system at the subpersonal level. Moreover reflection on the role of eye movements in visual perception establishes a further sense in which a distinction between sensorimotor behaviour and cognition cannot be sustained. The sensorimotor theory has recently come under critical fire (see e.g. Block, J Philos CII(5):259–272, 2005; Prinz, Psyche, 12(1):1–19, 2006; Aizawa, J Philos CIV(1), 2007) for mistaking a merely causal contribution of action to perception for a constitutive contribution. We further argue that the sensorimotor theory is particularly vulnerable to this objection in a way that Hurley’s active perception theory is not. This presents an additional reason for preferring Hurley’s theory as providing a conceptual framework for the enactive programme.

Summary: A clear introduction to the Ontological Argument for God's existence, and different versions of it.

Summary: This chapter takes you through the history of teleological arguments and an analysis of them: beginning with traditional teleological arguments and their origins, and moving to discuss modern day 'fine tuning' and 'many worlds' arguments. Along the way, Garcia considers criticisms of these various arguments.

Abstract: In this essay, I defend naturalistic dualism. I take, as my starting point, and argument made by Rene Descartes in his Meditations. I expand and defend this argument, drawing on some ideas developed by contemporary philosophers. The expanded argument is, I think, much more powerful than most physicalists recognize. After making my case for dualism, I offer some criticisms of physicalism. The paper will close by defending dualism from the charge that the picture of reality it proves is unacceptably spooky.

Publisher’s Note:
Publisher: Does one have special obligations to support the political institutions of one’s own country precisely because it is one’s own? In short, does one have political obligations? This book argues for an affirmative answer, construing one’s country as a political society of which one is a member, and a political society as a special type of social group. The obligations in question are not moral requirements derived from general moral principles. They come, rather, from one’s participation in a special kind of commitment: a joint commitment. This theory is referred to as the plural subject theory of political obligation since, by the author’s definition, those who are party to any joint commitment constitute a plural subject of some action in a broad sense of the term. Several alternative theories are compared and contrasted with plural subject theory, with a particular focus on the most famous — actual contract theory — according to which membership in a political society is a matter of participation in an agreement. The book offers plural subject accounts of both social rules and everyday agreements, and includes discussion of political authority and punishment.

Abstract:

For the Maya reality is a unified whole within which every entity shares in the same fundamental animating principle. This is a relational ontology whereby no phenomenon is self-contained but emerges from relations with others, including humans and non-humans, in various fi elds of action. Th is ontology correlates with a more encompassing “process metaphysic” in which reality is in constant flux, continually “becoming.” The process metaphysic envisioned by philosopher Alfred North Whitehead provides a technical language for analyzing the composition and extension of Maya persons, using the model of personhood developed by anthropologist Marcel Mauss. In life individual Maya persons assembled divergent components endowed by their maternal and paternal ancestors, which were subsequently disassembled upon their deaths. They also assembled non-corporeal components–souls and names–that linked them to existences beyond the physical boundaries and timelines of their bodies. Aspects of personhood were also shared by objects worn or manipulated by humans. Persons were thus extended in space and in time, outliving individual human beings. Maya belief and practice reveals the fundamental process known as k’ex, “replacement” or “substitution,” accounts for much of the flux and duration of the universe as a Maya-specific mode of “becoming.”

Abstract:
In this article, Gonzalez-Arnal challenges Susan James' embodied conception of personal identity by analysing transexual narratives. According to Gonzalez-Arnal, James' account cannot fully capture the experience of transexual persons since they describe the continuity of their personal (but also gender) identity despite significant changes in their bodies. Gonzalez-Arnal examines how other two theories of personal identity, a reductionist and a dualist one, might provide a better picture of the transexual narratives. After concluding that none the reductionist nor the dualist account does much better than an embodied view of personal identity, Gonzalez-Arnal proposes an improvement to James' view that accommodates transexual experiences, namely, acknowledging the integration of the "inner" self and other's perception of one's body in shaping one's "outer self".

Abstract: The view that physical objects do not, in fact, possess colour properties is certainly the dominant position amongst scientists working on colour vision. It is also a reasonably popular view amongst philosophers. However, the recent philosophical debate about the metaphysical status of colour properties seems to have taken a more realist turn. In this article, I review the main philosophical views – eliminativism, physicalism, dispositionalism and primitivism – and describe the problems they face. I also examine how these views have been classified and suggest that there may be less disparity between some of these positions than previously thought

Summary: I propose that the meanings of vague expressions render the truth conditions of utterances of sentences containing them sensitive to our interests. For example, 'expensive' is analyzed as meaning 'costs a lot', which in turn is analyzed as meaning 'costs significantly greater than the norm'. Whether a difference is a significant difference depends on what our interests are. Appeal to the proposal is shown to provide an attractive resolution of the sorites paradox that is compatible with classical logic and semantics.

Summary: Classic presentation of the prosentential theory of truth: an important, though minority, deflationist account of truth. Prosententialists take 'It is true that' to be a prosentence forming operator that anaphorically picks out content from claims made further back in the anaphoric chain (in the same way that pronouns such as 'he', 'she' and 'it' anaphorically pick out referents from nouns further back in the anaphoric chain).