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Pretend play is generally considered to be a developmental landmark in Theory of Mind acquisition. The aim of the present paper is to offer a new account of the role of pretend play in Theory of Mind development. To this end I combine Hutto and Gallagher’s account of social cognition development with Matravers’ recent argument that the cognitive processes involved in engagement with narratives are neutral regarding fictionality. The key contribution of my account is an analysis of pretend play as (...) interaction with fictions. I argue that my account offers a better explanation of existing empirical data on the development of children’s pretend play and Theory of Mind than the competing theories from Leslie, Perner and Harris. (shrink)

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Too often, identifying practices of silencing is a seemingly impossible exercise. Here I claim that attempting to give a conceptual reading of the epistemic violence present when silencing occurs can help distinguish the different ways members of oppressed groups are silenced with respect to testimony. I offer an account of epistemic violence as the failure, owing to pernicious ignorance, of hearers to meet the vulnerabilities of speakers in linguistic exchanges. Ultimately, I illustrate that by focusing on the ways in which (...) hearers fail to meet speaker dependency in a linguistic exchange, efforts can be made to demarcate the different types of silencing people face when attempting to testify from oppressed positions in society. (shrink)

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Central to the ethical concerns raised by the prospect of increasingly autonomous military robots are issues of responsibility. In this paper we examine different conceptions of autonomy within the discourse on these robots to bring into focus what is at stake when it comes to the autonomous nature of military robots. We argue that due to the metaphorical use of the concept of autonomy, the autonomy of robots is often treated as a black box in discussions about autonomous military robots. (...) When the black box is opened up and we see how autonomy is understood and ‘made’ by those involved in the design and development of robots, the responsibility questions change significantly. (shrink)

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In this bookKristi A. Olson addresses the question of fair labor income distribution by proposing the solidarity solution, a new test she defines and defends. She takes as her starting point the envy test, discussed by the philosophers Ronald Dworkin and Philippe Van Parijs and by the economists Jan Tinbergen, Hal Varian, Marc Fleurbaey, Duncan Foley, and Serge-Christophe Kolm. According to the envy test, a distribution is fair when no one prefers someone else's circumstances to their own. After (...) rejecting the envy test, Olson distinguishes two types of envy: personal and impersonal. Impersonal envy makes a demand on others; personal envy, in contrast, does not. Using this distinction, Olson argues that fair labor-income bundles must be impersonal envy-free, but need not be personal envy-free. The book concludes by relating the solidarity solution to concrete problems such as the gender wage gap and taxation. (shrink)

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Artificial Intelligence (AI) technologies offer new ways of conducting decision-making tasks that influence the daily lives of citizens, such as coordinating traffic, energy distributions, and crowd flows. They can sort, rank, and prioritize the distribution of fines or public funds and resources. Many of the changes that AI technologies promise to bring to such tasks pertain to decisions that are collectively binding. When these technologies become part of critical infrastructures, such as energy networks, citizens are affected by these decisions whether (...) they like it or not, and they usually do not have much say in them. The democratic challenge for those working on AI technologies with collectively binding effects is both to _develop_ and _deploy_ technologies in such a way that the democratic legitimacy of the relevant decisions is safeguarded. In this paper, we develop a conceptual framework to help policymakers, project managers, innovators, and technologists to assess and develop approaches to democratize AI. This framework embraces a broad sociotechnical perspective that highlights the interactions between technology and the complexities and contingencies of the context in which these technologies are embedded. We start from the problem-based and practice-oriented approach to democracy theory as developed by political theorist Mark Warren. We build on this approach to describe practices that can enhance or challenge democracy in political systems and extend it to integrate a sociotechnical perspective and make the role of technology explicit. We then examine how AI technologies can play a role in these practices to improve or inhibit the democratic nature of political systems. We focus in particular on AI-supported political systems in the energy domain. (shrink)

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In this essay, I offer an epistemological accounting of Pauli Murray’s idea of Jane Crow dynamics. Jane Crow, in my estimation, refers to clashing supremacy systems that provide targets for subordination while removing grounds to demand recourse for said subordination. As a description of an oppressive state, it is an idea of subordination with an epistemological engine. Here, I offer an epistemological reading of Jane Crow dynamics by theorizing three imbricated conditions for Jane Crow, i.e. the occupation of negative, socio-epistemic (...) space, reduced epistemic confidence, and heightened epistemic disavowal. To this end, Jane Crow seems to require routine epistemic failings. In the end, I propose that an epistemological narrative of Jane Crow may also shed light on why invisibility frames figure so prominently in US Black feminist thought. (shrink)

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Traditional definitions of common ground in terms of iterative de re attitudes do not apply to conversations where at least one conversational participant is not acquainted with the other(s). I propose and compare two potential refinements of traditional definitions based on Abelard’s distinction between generality in sensu composito and in sensu diviso.

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In situations of disagreement in a polarized social world, rational argument is not always successful in persuading those who do not share our beliefs. Narratives of personal experiences have empirically shown to help bridge divides between disagreeing interlocutors, though this raises the question of how particular, personal narratives relate to the universal appeal of argumentation. It also leads us to reflect upon the dangers of these narratives functioning as a type of propaganda that bypasses reason. In this paper, I discuss (...) how understanding narratives as ways to build common ground using standpoint-informed knowledge (hereafter: standpoint knowledge) can explain the empirical belief-changing potential of narratives. Additionally, viewing deliberation in the public sphere as a communal constitution of common ground may alleviate worries of narratives functioning as propaganda and explain how narratives foster perceived rationality, respect and humanity. On this account, our shared history is constantly shaped by narratives that we build together, which also allows for criticism of these narratives in a pluralist public sphere. (shrink)

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The main aim of this dissertation is to model the different ways in which we use language when we engage with fiction. This main aim subdivides itself into a number of puzzles. We all know that dragons do not exist. Yet, when I read the Harry Potter novels, I do accept the existence of dragons. How do we keep such fictional truths separate from ‘ordinary’ non-fictional truths? What is the difference between Tolkien writing down all sorts of falsities, and a (...) liar who also says all sorts of untrue things? How can it be true that Frodo was born in the Shire while it is also true that he was invented by Tolkien? Given that a fiction such as Pride and Prejudice is not about the actual world, how can I learn things about 19th century etiquette in England by reading this novel? -/- I develop a coherent semantic analysis of these different puzzles: the ‘workspace account’. This theory is an extension of Stalnaker’s famous pragmatic ‘common ground’ framework. In this framework, assertions are modelled as proposals to update the ‘common ground’ (the set of shared assumptions) between conversational interlocutors. (shrink)

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I investigate statements in fiction that ‘break the fourth wall’ (i.e. statements through which a fictional character somehow acknowledges the fictionality of their world) and suggest that they are a mirror image of ‘parafictional statements’—that is, reports on what is true in some fiction. I explore two possible analyses, according to which statements that break the fourth wall are either a type of fictional statement, or are a type of metafictional statement, and propose a synthesis of these two analyses. I (...) discuss how the proposed analysis relates to different interpretative strategies for dealing with inconsistency in fiction and discuss several potential counterexamples to the proposed analysis. (shrink)

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In this chapter, Kristie Dotson and Ezgi Sertler probe the transformative potential of framework approaches to social justice. They challenge the idea that framework shifts at different levels equate to changes in the social arrangements they aim to reconceptualize. Ultimately, they claim that framework approaches to social transformation have two limitations that include: (i) failing to lead to the epistemological ingenuity they often promise; and, even where such ingenuity might be achieved, (ii) leaving untouched the actual social arrangements that facilitate (...) the circumstances under analysis. This chapter proceeds in four sections. First, there is an introduction to viewing social justice issues through epistemological approaches. Second, Dotson and Sertler explain what they mean by a framework approach to social transformation. Third, they discuss a framework approach to social justice by looking into framework approaches to understanding “political prisoners” and its potential aims and aspirations. Fourth, they conclude by responding to a potential objection for this framework analysis by assessing the “work” of their own framework analysis. (shrink)

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Biodiverse ecosystems play a key role in maintaining life on earth. In response to rapid declines in biodiversity throughout the world, the UN Biodiversity Summit 2020 brought together world leaders to discuss potential solutions. We draw on cognitive linguistics, critical discourse analysis and ecolinguistics in analysing the summit contributions. All speakers blended vocabulary from the fields of BUSINESS and NATURE; in doing so, they were able to advocate solving biodiversity loss by implementing approaches commonly found in business. In addition, three (...) main ‘moves’ were employed in these speeches: the state of nature was lamented, the interdependent relationship between humans and nature was mentioned and a call to action was given. It is argued that relying on the BUSINESS–NATURE blend for solutions to environmental problems serves to maintain the status quo and may obscure pathways to transformational change. Linguistic strategies for more effective environmental communication are suggested. (shrink)

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In this paper we provide a psychological explanation for ‘grounding observations’—observations that are thought to provide evidence that there exists a relation of ground. Our explanation does not appeal to the presence of any such relation. Instead, it appeals to certain evolved cognitive mechanisms, along with the traditional modal relations of supervenience, necessitation and entailment. We then consider what, if any, metaphysical conclusions we can draw from the obtaining of such an explanation, and, in particular, if it tells us anything (...) about whether we ought to posit a relation of ground. (shrink)

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Semanticists and philosophers of fiction that formulate analyses of reports on the content of media—or ‘contensive statements’—of the form ‘In/According to _s_, \(\phi \) ’, usually treat the ‘In _s_’-operator (_In_) and the ‘According to _s_’-operator (_Acc_) on a par. I argue that _In_ and _Acc_ require separate semantic analyses based on three clusters of linguistic observations: (1) preferences for _In_ or _Acc_ in contensive statements about fictional or non-fictional media, (2) preferences for _In_ or _Acc_ in contensive statements about (...) implicit or explicit content and (3) tense preferences in contensive statements with _In_ and _Acc_. To account for these three observations I propose to adopt Lewis’s possible world analysis for contensive statements with _In_ and to analyse contensive statements with _Acc_ as indirect speech reports. (shrink)

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Sleep has a profound effect on our mood, but insight in the mechanisms underlying this association is still lacking. We tested whether emotion regulation is a mediator in the relationship between fragmented sleep and mood disturbance. The effect of fragmented sleep on the emotion regulation strategies, including cognitive reappraisal, distraction, acceptance and suppression ability, was assessed. We further tested whether the use of these strategies, as well as rumination and self-criticism, mediated the association between fragmented sleep and negative and positive (...) affect. Participants (N = 69) wore an actiwatch and filled in a sleep diary for 12 consecutive nights. They had one control night and one sleep fragmentation night. Emotion regulation ability was assessed with an experimental task. Usage of emotion regulation strategies and negative and positive affect were assessed four times during the day with a survey after the control and sleep fragmentation night. Cognitive reappraisal, distraction, acceptance and suppression ability did not differ between the sleep fragmentation and control condition. However, participants reported higher usage of rumination and distraction after the sleep fragmentation night and rumination significantly mediated the negative association between fragmented sleep and negative affect. (shrink)

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Weiss, Propen, and Reid gather a diverse group of scholars to analyze the growing obsolescence of the human-object dichotomy in today's world. In doing so, Design, Mediation, and the Posthuman brings together diverse disciplines to foster a dialog on significant technological issues pertinent to philosophy, rhetoric, aesthetics, and science.

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The entropic state that engulfed the East Coast of Australia in the first eight months of 2020 followed thirty years of uninterrupted economic growth and 10 years of tenuous federal governments divided on the question of climate change. The twin geophysical crises of catastrophic bushfires and the COVID-19 pandemic have led to a public reckoning around our guardianship of the environment, as well as our relationship with science and indigenous knowledge. Congruent with this was the rapid transformation of both schools (...) and universities to online learning, causing the most significant rupture to the traditional ‘grammar of schooling’ for decades. This unprecedented conflation of crises has resulted in the unusual situation where education can be radically transformed, as the material conditions that usually remain latent (thus negating the possibility for change) suddenly exist. As a result, there has been an increased openness to pedagogies of potentiality, as schools and universities resist the urge to ‘return to normal’. Amongst these pedagogies, the philosophy of Bernard Stiegler is unique in its direct response to the entropic state with a counter-impulse, negantropy, which seeks to harness our technological capacity under an ethos of care and unite it with our existential purpose to flourish and thrive. This paper will consider the possibilities of Stiegler’s utopian call for action in relation to the Australian context, as schools and universities reconceptualise the sharing of knowledge and the purpose of education that seeks to rectify the gaps of the past. (shrink)

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Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

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Michel Chion _Audio-Vision: Sound on Screen_ Translated by Claudia Gorbman Foreword by Walter Murch New York: Columbia University Press, 1994 ISBN 0-231-0799-4 pbk Xxiv + 239 pp.

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‘An understanding with the reader’ which appears as an appendix to Kierkegaard's Concluding Unscientific Postscript has puzzled readers by apparently ‘taking back’ everything that the pseudonymous author Climacus has said in the text that precedes it. I agree with John Lippitt that this ‘revocation’ should be read as a humorous statement; however, I disagree with Lippitt's assessment that the tone of the revocation is essentially ‘non-urgent’ and ‘modest’. I propose that a fuller picture of Climacus's character is needed to understand (...) the spirit of the revocation and its relationship to the rest of the text. (shrink)

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Metaphysics is supposed to tell us about the metaphysical nature of our world: under what conditions composition occurs; how objects persist through time; whether properties are universals or tropes. It is near orthodoxy that whichever of these sorts of metaphysical claims is true is necessarily true. This paper looks at the debate between that orthodox view and a recently emerging view that claims like these are contingent, by focusing on the metaphysical debate between monists and pluralists about concrete particulars. This (...) paper argues that we should be contingentists about monism and pluralism, and it defends contingentism against some necessitarian objections by offering an epistemology of contingent metaphysical claims. (shrink)

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The traditional organizational boundaries between healthcare, social work, police and other non-profit organizations are fading and being replaced by new relational patterns among a variety of disciplines. Professionals work from their own history, role, values and relationships. It is often unclear who is responsible for what because this new network structure requires rules and procedures to be re-interpreted and re-negotiated. A new moral climate needs to be developed, particularly in the early stages of integrated services. Who should do what, with (...) whom and why? Departing from a relational and hermeneutic perspective, this article shows that professionals in integrated service networks embark upon a moral learning process when starting to work together for the client’s benefit. In this context, instrumental ways of thinking about responsibilities are actually counterproductive. Instead, professionals need to find out who they are in relation to other professionals, what core values they share and what responsibilities derive from these aspects. This article demonstrates moral learning by examining the case of an integrated social service network. The network’s development and implementation were supported by responsive evaluation, enriched by insights of care ethics and hermeneutic ethics. (shrink)

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This paper answers a call made by Anita Allen to genuinely assess whether the field of philosophy has the capacity to sustain the work of diverse peoples. By identifying a pervasive culture of justification within professional philosophy, I gesture to the ways professional philosophy is not an attractive working environment for many diverse practitioners. As a result of the downsides of the culture of justification that pervades professional philosophy, I advocate that the discipline of professional philosophy be cast according to (...) a culture of praxis. Finally, I provide a comparative exercise using Graham Priest’s definition of philosophy and Audre Lorde’s observations of the limitations of philosophical theorizing to show how these two disparate accounts can be understood as philosophical engagement with a shift to a culture of praxis perspective. (shrink)

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Endurantism is not inconsistent with the theory of special relativity, or so I shall argue. Endurantism is not committed to presentism, and thus not committed to a metaphysics that is at least prima facie inconsistent with special relativity. Nor is special relativity inconsistent with the idea that objects are wholly present at a time just if all of their parts co-exist at that time. For the endurantist notion of co-existence in terms of which “wholly present” is defined, is not, I (...) will argue, a notion according to which co-existence is transitive. Although an absence of absolute simultaneity presents some problems for the endurantist claim that objects are wholly present whenever they exist, there are a number of ways that the endurantist can respond to this difficulty. Thus, I conclude, considerations pertaining to the theory of special relativity certainly do not rule out endurantism as a metaphysics of persistence. (shrink)

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This paper has three main sections. The first section provides a general characterisation of presentism, eternalism and growing blockism. It presents a pair of core, defining claims that jointly capture each of these three views. This makes clear the respects in which the different views agree, and the respects in which they disagree, about the nature of time. The second section takes these characterisations and considers whether we really do have three distinct views, or whether defenders of these views are (...) somehow talking past one another when they claim to disagree. The third section looks at the key objections to each view and considers some of the replies that can be made to those objections. The paper concludes by offering some thoughts about how future research might help us resolve the debate between defenders of these three views. (shrink)

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Kant's 'practical philosophy' comprehends a diverse group of his writings on ethics, politics, law, religion, and the philosophy of history and culture.Kristi E. Sweet demonstrates the unity and interdependence of these writings by showing how they take as their animating principle the human desire for what Kant calls the unconditioned - understood in the context of his practical thought as human freedom. She traces the relationship between this desire for freedom and the multiple forms of finitude that confront (...) human beings in different aspects of practical life, and stresses the interdependence of the pursuit of individual moral goodness and the formation of community through the state, religion, culture and history. This study of Kant's approach to practical life discovers that doing our duty, itself the realization of our individual freedom, requires that we set for ourselves and pursue a whole constellation of social, political and other communal ends. (shrink)

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The prospect of increasingly autonomous military robots has raised concerns about the obfuscation of human responsibility. This papers argues that whether or not and to what extent human actors are and will be considered to be responsible for the behavior of robotic systems is and will be the outcome of ongoing negotiations between the various human actors involved. These negotiations are about what technologies should do and mean, but they are also about how responsibility should be interpreted and how it (...) can be best assigned or ascribed. The notion of responsibility practices, as the paper shows, provides a conceptual tool to examine these negotiations as well as the interplay between technological development and the ascription of responsibility. To illustrate the dynamics of responsibility practices the paper explores how the introduction of unmanned aerial vehicles has led to (re)negotiations about responsibility practices, focusing particularly on negotiations within the US Armed Forces. (shrink)

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Kant's Critique of Judgment seems not to be an obviously unified work. Unlike other attempts to comprehend it as a unity, which treat it as serving either practical or theoretical interests,Kristi Sweet's book posits it as examining a genuinely independent sphere of human life. In her in-depth account of Kant's Critical philosophical system, Sweet argues that the Critique addresses the question: for what may I hope? The answer is given in Kant's account of 'territory,' a region of experience (...) that both underlies and mediates between freedom and nature. Territory forms the context in which purposiveness without a purpose, the Ideal of Beauty, the sensus communis, genius and aesthetic ideas, and Kant's conception of life and proof of God are best interpreted. Encounters in this sphere are shown to refer us to a larger, more cosmic sense of a whole to which both freedom and nature belong. (shrink)

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Recent work in personal identity has emphasized the importance of various conventions, or ‘person-directed practices’ in the determination of personal identity. An interesting question arises as to whether we should think that there are any entities that have, in some interesting sense, conventional identity conditions. We think that the best way to understand such work about practices and conventions is the strongest and most radical. If these considerations are correct, persons are, on our view, conventional constructs: they are in part (...) constituted by certain conventions. A person exists only if the relevant conventions exist. A person will be a conscious being of a certain kind combined with a set of conventions. Some of those conventions are encoded in the being itself, so requiring the conventions to exist is requiring the conscious being to be organized in a particular way. In most cases the conventions in question are settled. There is no dispute about what the conventions are, and thus no dispute about which events a person can survive. These are cases where we take the conventions so much for granted, that it is easy to forget that they are there, and that they are necessary constituents of persons. Sometimes though, conventions are not settled. Sometimes there is a dispute about what the conventions should be, and thus a dispute about what events a person can survive. These are the traditional puzzle cases of personal identity. That it appears that conventions play a part in determining persons’ persistence conditions only in these puzzle cases is explained by the fact that only in these cases are the conventions unsettled. Settled or not though, conventions are necessary constituents of persons. (shrink)

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The paradoxes of (in)tolerance in epistemic networks Does the Capitol invasion of January 2021 teach us that intolerant viewpoints have no place in public debates? This view is defensible on the basis of Karl Popper’s paradox of tolerance, which states that too much tolerance will ultimately entail the demise of that very tolerance. But how are the limits of (in)tolerance to be determined? We argue that Popper’s purely epistemological interpretation of the concept of tolerance is untenable; determining such limits ultimately (...) requires a political-normative interpretation. As an alternative epistemological perspective, we show how network epistemology can give us insight into how information, especially intolerant content, spreads through communities. This analysis can help us assess the consequences of potential interventions in public debates, and thus make informed choices. (shrink)

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Suppose you and I are dividing a cake between us. If you divide and I choose, then—under standard assumptions—the distribution will be not only fair, but also envy-free. That is, neither of us prefers the other slice. The question that interests me in this essay, however, is the relationship between envy and fairness. Specifically, is it merely a coincidence that the envy-free distribution is fair, or does envy-freeness capture something important about fairness? I argue that envy-freeness does indeed capture something (...) about fairness. Yet, envy-minimizing—the compromise approach—does not. I first show that fairness does not plausibly require envy-minimizing; I then offer an explanation. Namely, envy-minimizing depends on the assumption that all envy is normatively equivalent. This assumption, however, is false. To illustrate, I introduce two types of envy—personal envy and impersonal envy—and show that impersonal envy is normatively significant in a way that personal envy is not. Specifically, impersonal envy is compatible with the rules of mutual justifiability; personal envy is not. I then use this distinction to explain the relationship between fairness and envy-freeness. In the process, the essay provides guidance on the fair division of heterogeneous and non-divisible goods. (shrink)

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