324 research outputs found
Folk moral relativism
It has often been suggested that people’s ordinary folk understanding of morality involves a rejection of moral relativism and a belief in objective moral truths. The results of six studies call this claim into question. Participants did offer apparently objectivist intuitions when confronted with questions about individuals from their own culture, but they offered increasingly relativist intuitions as they were confronted with questions about individuals from increasingly different cultures or ways of life. In light of these data, the authors hypothesize that people do not have a fixed commitment to moral objectivism but instead tend to adopt different views depending on the degree to which they consider radically different perspectives on moral questions. [NOTE: This is a reprint of Sarkissian et al 2011
A Note on Infinities in Eternal Inflation
In some well-known scenarios of open-universe eternal inflation, developed by
Vilenkin and co-workers, a large number of universes nucleate and thermalize
within the eternally inflating mega-universe. According to the proposal, each
universe nucleates at a point, and therefore the boundary of the nucleated
universe is a space-like surface nearly coincident with the future light cone
emanating from the point of nucleation, all points of which have the same
proper-time. This leads the authors to conclude that at the proper-time t =
t_{nuc} at which any such nucleation occurs, an infinite open universe comes
into existence. We point out that this is due entirely to the supposition of
the nucleation occurring at a single point, which in light of quantum cosmology
seems difficult to support. Even an infinitesimal space-like length at the
moment of nucleation gives a rather different result -- the boundary of the
nucleating universe evolves in proper-time and becomes infinite only in an
infinite time. The alleged infinity is never attained at any finite time.Comment: 13 pages and 6 figure
Experimental Philosophy of Pain
The standard view of pains among philosophers today is that their existence consists in being experienced. The typical line of support offered for this view is that it corresponds with the ordinary or commonsense conception of pain. Despite this, a growing body of evidence from experimental philosophers indicates that the ordinary understanding of pain stands in contrast to the standard view among philosophers. In this paper, we will survey this literature and add to it, detailing the results of seven new studies on the ordinary understanding of pain using both questionnaire and corpus analysis methods
Do non-philosophers think epistemic consequentialism is counterintuitive?
Direct epistemic consequentialism is the idea that X is epistemically permissible iff X maximizes epistemic value. It has received lots of attention in recent years and is widely accepted by philosophers to have counterintuitive implications. There are various reasons one might suspect that the relevant intuitions will not be widely shared among non-philosophers. This paper presents an initial empirical study of ordinary intuitions. The results of two experiments demonstrate that the counterintuitiveness of epistemic consequentialism is more than a philosophers' worry---the folk seem to agree
Does Non-Moral Ignorance Exculpate? Situational Awareness and Attributions of Blame and Forgiveness
In this paper, we set out to test empirically an idea that many philosophers find intuitive, namely that non-moral ignorance can exculpate. Many philosophers find it intuitive that moral agents are responsible only if they know the particular facts surrounding their action. Our results show that whether moral agents are aware of the facts surrounding their action does have an effect on people’s attributions of blame, regardless of the consequences or side effects of the agent’s actions. In general, it was more likely that a situationally aware agent will be blamed for failing to perform the obligatory action than a situationally unaware agent. We also tested attributions of forgiveness in addition to attributions of blame. In general, it was less likely that a situationally aware agent will be forgiven for failing to perform the obligatory action than a situationally unaware agent. When the agent is situationally unaware, it is more likely that the agent will be forgiven than blamed. We argue that these results provide some empirical support for the hypothesis that there is something intuitive about the idea that non-moral ignorance can exculpate
Qualitative tools & experimental philosophy
Experimental philosophy brings empirical methods to philosophy. These methods are used to probe how people think about philosophically interesting things such as knowledge, morality, freedom, etc. This paper explores the contribution that qualitative methods have to make in this enterprise. I argue that qualitative methods have the potential to make a much greater contribution than they have so far. Along the way, I acknowledge a few types of resistance that proponents of qualitative methods in experimental philosophy might encounter, and provide reasons to think they are ill-founded
The Ontology of Intentional Agency in Light of Neurobiological Determinism: Philosophy Meets Folk Psychology
The moot point of the Western philosophical rhetoric about free will
consists in examining whether the claim of authorship to intentional, deliberative
actions fits into or is undermined by a one-way causal framework of determinism.
Philosophers who think that reconciliation between the two is possible are known as
metaphysical compatibilists. However, there are philosophers populating the other
end of the spectrum, known as the metaphysical libertarians, who maintain that claim
to intentional agency cannot be sustained unless it is assumed that indeterministic
causal processes pervade the action-implementation apparatus employed by the agent.
The metaphysical libertarians differ among themselves on the question of whether the
indeterministic causal relation exists between the series of intentional states and
processes, both conscious and unconscious, and the action, making claim for what has
come to be known as the event-causal view, or between the agent and the action,
arguing that a sort of agent causation is at work. In this paper, I have tried to propose
that certain features of both event-causal and agent-causal libertarian views need to be
combined in order to provide a more defendable compatibilist account accommodating
deliberative actions with deterministic causation. The ‘‘agent-executed-eventcausal
libertarianism’’, the account of agency I have tried to develop here, integrates
certain plausible features of the two competing accounts of libertarianism turning
them into a consistent whole. I hope to show in the process that the integration of these
two variants of libertarianism does not challenge what some accounts of metaphysical
compatibilism propose—that there exists a broader deterministic relation between the
web of mental and extra-mental components constituting the agent’s dispositional
system—the agent’s beliefs, desires, short-term and long-term goals based on them,
the acquired social, cultural and religious beliefs, the general and immediate and
situational environment in which the agent is placed, etc. on the one hand and the
decisions she makes over her lifetime on the basis of these factors. While in the
‘‘Introduction’’ the philosophically assumed anomaly between deterministic causation
and the intentional act of deciding has been briefly surveyed, the second section is
devoted to the task of bridging the gap between compatibilism and libertarianism. The
next section of the paper turns to an analysis of folk-psychological concepts and
intuitions about the effects of neurochemical processes and prior mental events on the
freedom of making choices. How philosophical insights can be beneficially informed
by taking into consideration folk-psychological intuitions has also been discussed,
thus setting up the background for such analysis. It has been suggested in the end that
support for the proposed theory of intentional agency can be found in the folk-psychological intuitions, when they are taken in the right perspective
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