Diversity Reading List

Abstract: LIBERALS OFTEN THINK diversity of belief and its expression should be tolerated in order to respect either individuals or reason and truth themselves. Because they are agnostic about the good for man, they hold that liberty for each to pursue his or her conception of the good in "self-regarding" matters is required, and that practices of toleration are important aspects of this liberty. They also often advocate practices of toleration as means by which reasoned and true beliefs can come to prevail over false beliefs. Each line of thought justifies practices of toleration as means to something which is seen both as logically independent and as of more fundamental value. These familiar lines of thought are not the only possible liberal vindication of toleration. In Kant's writings toleration is not a derivative value, to be established only when the value of true and reasoned belief and of liberty in self-regarding matters has been established. His arguments for toleration of what he terms "the public use of reason" presuppose neither antecedently given standards of rationality nor that any class of self-regarding individual actions is of special importance. For Kant the importance of (some sorts of) toleration is connected with the very grounding of reason, and so in particular with the grounding of practical reason. His arguments suggest that liberal political thinking can vindicate practices of toleration without commitment either to a strong form of individualism or to the view that we can distinguish "self-regarding" acts, and without claiming that reasoning either has a "transcendent" vindication or is groundless. The themes of toleration and of the grounding of reason are brought together in many Kantian texts. The most important is the Critique of Pure Reason, in particular the section of the Doctrine of Method called "The Discipline of Pure Reason in Respect of its Polemical Employment." I The same connection is stressed in many other places, including scattered passages in the Second and Third Critiques, in the Logic, and in Religion within the Limits of Reason Alone. A number of shorter essays, including "What Is Enlightenment?" (1784), "What Is Orientation in Thinking?" (1786), "Idea for a Universal History with a Cosmopolitan Purpose" (1784), "The Conflict of the Faculties" (1798), "On the Common Saying 'This may be True in Theory, but it does not Apply in Practice' " (1795), and "Perpetual Peace" (1795),2 appear at first to have much to say about toleration, including the political aspects of toleration, and little about the grounding of reason. Yet here too the themes are often interwoven. The close connections between the short political essays and the central critical writings suggest not only that the essays are part of Kant's systematic philosophy, and not marginal or occasional pieces, but also perhaps that the entire critical enterprise has a certain political character. If this is the case, it is no accident that the guiding metaphors of The Critique of Pure Reason are political metaphors. If the discussion of reason itself is to proceed in terms of conflicts whose battlefields and strife are scenes of defeat and victory that will give way to a lasting peace only when we have established through legislation such courts, tribunals, and judges as can weigh the issue and give verdict, then it is perhaps not surprising that Kant links his discussions of politics very closely to larger issues about the powers and limits of human reason. However, this is a large and for present purposes somewhat tangential issue.3 The more immediate concern is to see how Kantian arguments link toleration to the very grounding of reason.

Abstract: Whatever else a critique of reason attempts, it must surely criticize reason. Further, if it is not to point toward nihilism, a critique of reason cannot have only a negative or destructive outcome, but must vindicate at least some standards or principles as authorities on which thinking and doing may rely, and by which they may (in part) be judged. Critics of 'the Enlightenment project' from Pascal to Horkheimer to contemporary communitarians and postmodernists, detect its Achilles' heel in arrant failure to vindicate the supposed standards of reason that are so confidently used to criticize, attack, and destroy other authorities, including church, state, and tradition. If the authority of reason is bogus, why should such reasoned criticism have any weight? Suspicions about reason can be put innumerable ways. However, one battery of criticisms is particularly threatening, because it targets the very possibility of devising anything that could count as a vindication of reason. This line of attack is sometimes formulated as a trilemma. Any supposed vindication of the principles of reason would have to establish the authority of certain fundamental constraints on thinking or acting. However, this could only be done in one of three ways. A supposed vindication could appeal to the presumed principles of reason that it aims to vindicate - but would then be circular, so fail as vindication. Alternatively, it might be based on other starting points - but then the supposed principles of reason would lack reasoned vindication, so could not themselves bequeath unblemished pedigrees.

Abstract: In Easeful Death: Is There a Case for Assisted Dying? Mary and Elisabeth Macdonald set out with exemplary clarity reasons for prohibiting or permitting physicians to 'help' patients to die. Their arguments are cogent, illuminating, and in many ways convincing. Yet I find myself disagreeing with their conclusion that assisted dying should be made lawful, and will set out why.

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This paper defends an intellectualist interpretation of Diotima’s speech in Plato’s Symposium. I argue that Diotima’s purpose, in discussing the lower lovers, is to critique their erōs as aimed at a goal it can never secure, immortality, and as focused on an inferior object, themselves. By contrast, in loving the form of beauty, the philosopher gains a mortal sort of completion; in turning outside of himself, he also ceases to be preoccupied by his own incompleteness.

Abstract:

Emotion is an essential component of human nature, and therefore it is necessary to explore the issue of a desirable emotional state if we want to properly discuss human well-being. This article examines the issue by advocating a new understanding of the Zhuangzi’s 莊子 ideas on emotion. In terms of the Zhuangzi’s ideas on the desirable emotional state, scholars have presented various interpretations to date, even arguing that the ideas themselves are mutually contradictory or inconsistent. This article shows that the Zhuangzi’s ideas about emotions are in fact consistent by dividing emotions into two types: “conventional knowledge-dependent emotions” and “true knowledge-dependent emotions.” It then examines the characteristics of a desirable emotional state and the conditions necessary to reach it and explores the implications of the Zhuangzi’s ideas for discussions on well-being in modern times.

Publisher's Note: Does natural selection act primarily on individual organisms, on groups, on genes, or on whole species? This book provides a comprehensive analysis of the long-standing controversy in evolutionary biology over the levels of selection, focusing on conceptual, philosophical, and foundational questions. In the first half of the book, a systematic framework is developed for thinking about natural selection acting at multiple levels of the biological hierarchy; the framework is then used to help resolve outstanding issues. Considerable attention is paid to the concept of causality as it relates to the levels of selection, particularly the idea that natural selection at one hierarchical level can have effects that 'filter' up or down to other levels. Full account is taken of the recent biological literature on 'major evolutionary transitions' and the recent resurgence of interest in multi-level selection theory among biologists. Other biological topics discussed include Price's equation, kin and group selection, the gene's eye view, evolutionary game theory, selfish genetic elements, species and clade selection, and the evolution of individuality. Philosophical topics discussed include reductionism and holism, causation and correlation, the nature of hierarchical organization, and realism and pluralism about the levels of selection.

Back Matter: What is science? Is there a real difference between science and myth? Is science objective? Can science explain everything? This Very Short Introduction provides a concise overview of the main themes of contemporary philosophy of science. Beginning with a short history of science to set the scene, Samir Okasha goes on to investigate the nature of scientific reasoning, scientific explanation, revolutions in science, and theories such as realism and anti-realism. He also looks at philosophical issues in particular sciences, including the problem of classification in biology, and the nature of space and time in physics. The final chapter touches on the conflicts between science and religion, and explores whether science is ultimately a good thing.

Summary: It is customary to distinguish experimental from purely observational sciences. The former include physics and molecular biology, the latter astronomy and palaeontology. Surprisingly, mainstream philosophy of science has had rather little to say about the observational/experimental distinction. For example, discussions of confirmation usually invoke a notion of 'evidence', to be contrasted with 'theory' or 'hypothesis'; the aim is to understand how the evidence bears on the hypothesis. But whether this 'evidence' comes from observation or experiment generally plays no role in the discussion; this is true of both traditional and modern confirmation theories, Bayesian and non-Bayesian. In this article, the author sketches one possible explanation, by suggesting that observation and experiment will often differ in their confirmatory power. Based on a simple Bayesian analysis of confirmation, Okasha argues that universal generalizations (or 'laws') are typically easier to confirm by experimental intervention than by pure observation. This is not to say that observational confirmation of a law is impossible, which would be flatly untrue. But there is a general reason why confirmation will accrue more easily from experimental data, based on a simple though oft-neglected feature of Bayesian conditionalization.

Abstract: My purpose in this essay is to suggest, via case study, that if Anglo-American philosophy is to become more inclusive of non-western traditions, the discipline requires far greater efforts at self-scrutiny. I begin with the premise that Confucian ethical treatments of manners afford unique and distinctive arguments from which moral philosophy might profit, then seek to show why receptivity to these arguments will be low. I examine how ordinary good manners have largely fallen out of philosophical moral discourse in the west, looking specifically at three areas: conditions in the 18th and 19th centuries that depressed philosophical attention to manners; discourse conventions in contemporary philosophy that privilege modes of analysis not well fitted to close scrutiny of manners; and a philosophical culture that implicitly encourages indifference or even antipathy toward polite conduct. I argue that these three areas function in effect to render contemporary discourse inhospitable to greater inclusivity where Confucianism is concerned and thus, more broadly, that greater self-scrutiny regarding unexamined, parochial western commitments and practices is necessary for genuine inclusivity

Abstract:

Early Confucian philosophy is remarkable in its attention to everyday social interactions and their power to steer our emotional lives. Their work on the social dimensions of our moral-emotional lives is enormously promising for thinking through our own context and struggles, particularly, I argue, the ways that public rhetoric and practices may steer us away from some emotions it can be important to have, especially negative emotions. Some of our emotions are bad – unpleasant to experience, reflective of dissatisfactions or even heartbreak – but nonetheless quite important to express and, more basically, to feel. Grief is like this, for example. So, too, is disappointment. In this essay, I explore how our current social practices may fail to support expressions of disappointment and thus suppress our ability to feel it well.