The ontology of beauty has been relatively neglected in both metaphysics and aesthetics over the past century or more, and nowhere more than in the literature devoted to feminist critique of contemporary beauty ideals. Superficially, this is puzzling. In this paper, I explain why the omission makes sense, and I argue for the conclusion that beauty is a contextually conferred social property. Central

The temporal unity of multimodal audio–visual experiences seems to be stronger than their spatial unity. In particular, when one has an ordinary audio–visual experience, one is able to recognize that there is a non-visual part of space—behind one's head—but one is not aware of purely visual or auditory parts of time. This paper investigates the spatiotemporal unity of audio–visual experiences by applying

Lots of things are usefully modelled in science as dynamical systems: growing populations, flocking birds, engineering apparatus, cognitive agents, distant galaxies, Turing machines, neural networks. We argue that relevant logic is ideal for reasoning about dynamical systems, including interactions with the system through perturbations. Thus dynamical systems provide a new applied interpretation of

I argue that, despite the vast philosophical and art-historical literature on Duchamp's Fountain, close attention to historical evidence reveals that at heart of the practice of art around the 1910s lay an overlooked paradox—an apparently valid argument, with apparently true but overlooked premises, to the then apparently absurd conclusion that Fountain is a work of art. In response to it, I identify

An increasing number of complex and important decisions are now being made with the aid of opaque algorithms. This has led to calls from both theorists and legislators for the implementation of a right to an explanation for algorithmic decisions. In this paper, we argue that, in most cases and for most kinds of explanations, there is no such right. After differentiating a number of different things

This paper offers a new interpretation of Hume’s Treatise as a work written by a methodological solipsist. It argues that Hume anticipates later developments by launching a Fodorian project that is to be realised by Carnapian means. Hume develops an explanatory theory of mental operations based on an analysis conducted by way of similarity recollections in the stream of experience. The paper first

This paper explores the view that the vocabulary of metaphysical fundamentality is opaque, using Sider’s theory of structure as a motivating case study throughout. Two conceptions of fundamentality are distinguished, only one of which can explain why the vocabulary of fundamentality is opaque.

This article develops a new account of the relation “before” between events. It does so by taking the set of all states of an object, irrespective of any presupposed order, and then finding the order between events by exploiting a characteristic asymmetry which appears on this set, called the “record asymmetry”. It is shown that the record asymmetry 1. implies a weak temporal order (“before or simultaneous

A standard form of skeptical scenario, in the tradition of Descartes’ evil demon, raises the prospect that our sensory experiences are deceptive. A less familiar and importantly different kind of skeptical scenario raises the prospect that our beliefs have been debased (Schaffer, 2010). This paper provides a new and improved way of resisting this latter kind of debasing skepticism. Along the way, I

This paper employs epistemic decision theory to explore rational bridge principles between probabilistic beliefs and deductively cogent beliefs. I re-examine Hempel and Levi’s epistemic decision theories and generalize them by introducing a novel rationality norm for belief binarization. This norm posits that an agent ought to have binary beliefs that maximize expected utility in light of their credences

This essay offers an explanation of how assertions express that the speaker has a propositional attitude toward what's asserted. The explanation is that this feature of assertion is owed to a hearer's spontaneous mindreading. I call this the assertoric mindreading hypothesis. Once developed and defended, the hypothesis is used to investigate which attitude is expressed. Since the attitude expressed

Artificial moral patients (or AMPs) are those things successfully made to resemble moral patients, but are not. They are artificial both in the sense that they are made by us (artefacts), and that they are not a real instance of what they are made to resemble (artifice). ChatGPT, sex dolls, social robots, and non-player characters are all examples of AMPs. As these technologies start to resemble humans

Many philosophers agree that the distinction between lying and misleading is detected by reliable intuitions in some prototypical cases and a diagnostic test that accords misleaders, but not liars, a kind of deniability for the disbelieved information they communicate. In this paper I take the soundness of such intuitions for granted and provide a definition of lying that explains the deniability that

The British Journal for the Philosophy of Science, Ahead of Print.

The field of AI safety considers whether and how AI development can be safe and beneficial for humans and other animals, and the field of AI welfare considers whether and how AI development can be safe and beneficial for AI systems. There is a prima facie tension between these projects, since some measures in AI safety, if deployed against humans and other animals, would raise questions about the ethics

Nicolas Malebranche (1638-1715) holds that the senses, imagination, and passions serve the body’s needs. In this paper, I explain how the passions keep us alive by situating them in Malebranche’s account of ordinary bodily action. Malebranche holds a consent-based view of action. An agent translates her inclinations or motives into action only when she consents to them. The passions contribute to the

Seyyed Mohsen Eslami and Alfred Archer have argued for what they call the cautionary account of supererogation. According to this account, an action is supererogatory iff it involves exercising caution in doing the right thing in cases where the agent's self-interest gets into conflict with the interests of others. They argue that further to be interesting in its own right, this account can solve some

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A form of pessimism can support the claim that we have a collective duty to prevent the creation of additional human beings. More specifically, I argue that axiological pessimism, which suggests that human existence is overall bad (for humans) because of a form of evil it causes, implies that we should end human procreation, provided that we do not thereby generate further such evil. In turn, this

Sosa holds one may rationally want to understand how the specific features of a particular artwork ground its aesthetic value, and that this understanding cannot be gained at second-hand. Such understanding requires one to have insight into the link between grounding features and that value, and this can only be gained through first-hand engagement with the artwork. I distinguish two senses of second-hand

This paper concerns the proxy problem: often machine learning programs utilize seemingly innocuous features as proxies for socially-sensitive attributes, posing various challenges for the creation of ethical algorithms. I argue that to address this problem, we must first settle a prior question of what it means for an algorithm that only has access to seemingly neutral features to be using those features

Many varieties of understanding subsist in a thinker’s having the right kind of mental connection to a certain body of fact (or putative fact), a connection often called “grasp”. The use of a single term suggests a single connection that does the job in every kind of understanding. Then again, “grasp” might be an umbrella term covering a diverse plurality of understanding-granting mind-world relations

According to qualitativism, thisness is not a fundamental feature of reality; facts about particular things are metaphysically second-rate. In this paper, I advance an argument for qualitativism from ideological parsimony. Supposing that reality fundamentally contains an array of propertied things, non-qualitativists employ a distinct name (or constant) for each fundamental thing. I argue that these

The popular predictive processing (PP) framework posits prediction error minimization (PEM) as the sole mechanism in the brain that can account for all mental phenomena, including consciousness. I first highlight three ambitions associated with major presentations of PP: (1) Completeness (PP aims for a comprehensive account of mental phenomena), (2) Bayesian realism (PP claims that PEM is implemented

According to theorists of hermeneutical injustice, how we understand our social experiences is contingent on relations of hermeneutical power: the differential ability of groups to influence social meanings. On the prevailing understanding, privileged groups enjoy more hermeneutical power, at the expense of the marginalized. This paper argues that this obscures the sense in which we can possess different

In this paper I outline a challenge for experiential passage realism, the view that we veridically perceptually experience the robust passage of time. The challenge lies in accommodating recent empirical data, according to which ~ 35% of people do not report that it seems as though time robustly passes, and ~ 65% report that it does. I argue that offering a plausible explanation for this data is especially

Paradoxes inspired by José Benardete have been used in arguments for temporal finitism and causal finitism. Joseph C. Schmid has argued that there is a symmetry between those arguments and a corresponding argument against an endless future with respect to Koons’ patchwork principle using intrinsically identical copies of situations involving God revealing a future. I argue that this symmetry argument

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The British Journal for the Philosophy of Science, Ahead of Print.

This paper argues for a responsibilist account of knowledge: S knows that p iff S believes the truth that p (rather than one of the alternatives to p) because S forms/retains the belief in a way that is ultima facie epistemically responsible. This account implies that knowing that p requires neither having evidence that favors p over ∼p, nor possessing reliabilist virtues, nor exhibiting responsibilist

My cat Percy and I both engage in inquiry. For example, we both might wonder where the food is, and look around systematically in an effort to find the food. Indeed, we might even recruit others to help us search for the food, and so engage in collaborative inquiry concerning the location of the food. But such inquiry, even when collaborative, does not amount to research. Why not? What distinguishes

Discussions of statistical criteria for fairness commonly convey the normative significance of calibration within groups by invoking what risk scores “mean.” On the Same Meaning picture, group-calibrated scores “mean the same thing” (on average) across individuals from different groups and accordingly, guard against disparate treatment of individuals based on group membership. My contention is that

Summativism about group evidence holds that the evidence of a group is a function of the evidence of its members. In this paper, I put forward a novel knowledge-first summative view of group evidence formulated in terms of the notion of being in a position to know rather than knowledge. In developing this view, I address several crucial questions for any adequate account of group evidence: whether

In this paper, I present and defend a novel way for non-naturalists to account for the sui generis status of normative facts, which is consistent with the claim that contingent normative facts obtain in virtue of non-normative facts. According to what I call unsupplemented partial ground approach, non-derivative normative facts have non-normative partial grounds, but are not fully grounded in any collection

The British Journal for the Philosophy of Science, Ahead of Print.

The British Journal for the Philosophy of Science, Ahead of Print.

The British Journal for the Philosophy of Science, Ahead of Print.

The British Journal for the Philosophy of Science, Ahead of Print.

The British Journal for the Philosophy of Science, Ahead of Print.

The British Journal for the Philosophy of Science, Ahead of Print.

A Boltzmann brain is a randomly-formed configuration of matter that is conscious. According to some theories that cosmologists take seriously, the universe is so spatiotemporally large that it contains a great many Boltzmann brains that are duplicates of you. In the light of this it seems to follow that you should have significant confidence that you are a Boltzmann brain. What's worse, your situation

It is a widespread assumption that permanent philosophical dissensus indicates that none of the parties has philosophical knowledge. However, this assumption is based on the view that the philosophers’ community would recognize instances of individual philosophical knowledge if someone had such epistemic achievement. The problem is that it is challenging to justify this view because the idea that the