Chad Gonnerman

Recently Joshua Knobe and Erica Roedder found that folk attributions of valuing tend to vary according to the perceived moral goodness of the object of value. This is an interesting finding, but it remains unclear what, precisely, it means. Knobe and Roedder argue that it indicates that the concept MORAL GOODNESS is a feature of the concept VALUING. In this article, I present a study of folk attributions of desires and moral beliefs that undermines this conclusion. I then propose the beginnings of an alternative interpretation of the data that appeals to intrinsic biases in our third-person mindreading mechanisms.

Recent experimental philosophy arguments have raised trouble for philosophers' reliance on armchair intuitions. One popular line of response has been the expertise defense: philosophers are highly-trained experts, whereas the subjects in the experimental philosophy studies have generally been ordinary undergraduates, and so there's no reason to think philosophers will make the same mistakes. But this deploys a substantive empirical claim, that philosophers' training indeed inculcates sufficient protection from such mistakes. We canvass the psychological literature on expertise, which indicates that people are not generally very good at reckoning who will develop expertise under what circumstances. We consider three promising hypotheses concerning what philosophical expertise might consist in: (i) better conceptual schemata; (ii) mastery of entrenched theories; and (iii) general practical know-how with the entertaining of hypotheticals. On inspection, none seem to provide us with good reason to endorse this key empirical premise of the expertise defense

It has become increasingly popular to respond to experimental philosophy by suggesting that experimental philosophers haven’t been studying the right kind of thing. One version of this kind of response, which we call the reflection defense, involves suggesting both that philosophers are interested only in intuitions that are the product of careful reflection on the details of hypothetical cases and the key concepts involved in those cases, and that these kinds of philosophical intuitions haven’t yet been adequately studied by experimental philosophers. Of course, as a defensivemove, thisworks only if reflective intuitions are immune from the kinds of problematic effects that form the basis of recent experimental challenges to philosophy’s intuition-deploying practices. If they are not immune to these kinds of effects, then the fact that experimental philosophers have not had the right kind of thing in their sights would provide little comfort to folks invested in philosophy’s intuition-deploying practices. Here we provide reasons to worry that even reflective intuitions can display sensitivity to the same kinds of problematic effects, although possibly in slightly different ways. As it turns out, being reflective might sometimes just mean being wrong in a different way

Meeting grand challenges requires responses that constructively combine multiple forms of expertise, both academic and non-academic; that is, it requires cross-disciplinary integration. But just what is cross-disciplinary integration? In this paper, we supply a preliminary answer by reviewing prominent accounts of cross-disciplinary integration from two literatures that are rarely brought together: cross-disciplinarity and philosophy of biology. Reflecting on similarities and differences in these accounts, we develop a framework that integrates their insights—integration as a generic combination process the details of which are determined by the specific contexts in which particular integrations occur. One such context is cross-disciplinary research, which yields cross-disciplinary integration. We close by reflecting on the potential applicability of this framework to research efforts aimed at meeting grand challenges.