Mark Silcox

criticism defend the idea that an individual reader's understanding of a text can be a factor in determining the meaning of what is written in that text, and hence must play a part in determining the very identity conditions of works of literary art. We examine some accounts that have been given of the type of readerly ‘competence’ that a reader must have in order for her responses to a text to play this sort of constitutive role. We argue that the analogy drawn by Stanley Fish and Jonathan Culler between literary and linguistic competence is philosophically flawed and explanatorily unfruitful, and that a better way of understanding the notion of literary competence can be constructed by appeal to some limitation results in formal logic and computability theory.

I examine the “omniscient interpreter” (OI) argument against scepticism that Donald Davidson published in 1977 only to retract it twenty-two years later. I argue that the argument's persuasiveness has been underestimated. I defend it against the charges that Davidson assumes the actual existence of an OI and that Davidson's other philosophical commitments are incompatible with the very conceivability of an OI. The argument's surface implausibility derives from Davidson's suggestion that an OI would attribute beliefs using the same methods as a fallible human interpreter. But this problem can be remedied via the adoption of an ambiguity theory of belief.

How can _Wii Sports_ teach us about metaphysics? Can playing _World of Warcraft_ lead to greater self-consciousness? How can we learn about aesthetics, ethics and divine attributes from _Zork_, _Grand Theft Auto_, and _Civilization_? A variety of increasingly sophisticated video games are rapidly overtaking books, films, and television as America's most popular form of media entertainment. It is estimated that by 2011 over 30 percent of US households will own a Wii console - about the same percentage that owned a television in 1953. In _Philosophy Through Video Games, _Jon Cogburn and Mark Silcox - philosophers with game industry experience - investigate the aesthetic appeal of video games, their effect on our morals, the insights they give us into our understanding of perceptual knowledge, personal identity, artificial intelligence, and the very meaning of life itself, arguing that video games are popular precisely because they engage with longstanding philosophical problems. Topics covered include: * The Problem of the External World * Dualism and Personal Identity * Artificial and Human Intelligence in the Philosophy of Mind * The Idea of Interactive Art * The Moral Effects of Video Games * Games and God's Goodness Games discussed include: _Madden Football_, _Wii Sports_, _Guitar Hero_, _World of Warcraft_, _Sims Online_, _Second Life_, _Baldur's Gate_, _Knights of the Old Republic_, _Elder Scrolls_, _Zork_, _EverQuest_ _Doom_, _Halo 2_, _Grand Theft Auto_, _Civilization_, _Mortal Kombat_, _Rome: Total War_, _Black and White_, _Aidyn Chronicles_

In his paper 'Moral Responsibility and Moral Luck,' Brian Rosebury argues that believers in moral luck ignore the fact that an agent's moral responsibilities often encompass certain epistemic obligations not usually recognized by commonsense morality. I have suggested in my article 'Virtue Epistemology and Moral Luck' that the plausibility of Rosebury's position depends upon a philosophically dubious account of the relation between first- and third-person perspectives on ethically significant events. Rosebury has defended himself against this charge in the present issue of this Journal; here, I develop my criticism at greater length

The term “virtual reality” was first coined by Antonin Artaud to describe a value-adding characteristic of certain types of theatrical performances. The expression has more recently come to refer to a broad range of incipient digital technologies that many current philosophers regard as a serious threat to human autonomy and well-being. Their concerns, which are formulated most succinctly in “brain in a vat”-type thought experiments and in Robert Nozick's famous “experience machine” argument, reflect a fundamental misunderstanding of the way that such technologies would probably have to work. They also considerably underestimate the positive contributions that virtual reality technologies could make to the growth of human knowledge. Here, we examine and critique Nozick's claim that no reasonable person would want to plug into his hypothetical experience machine in light of a broadly enactivist understanding of how future VR technologies might be expected to function. We then sketch out a tentative theory of the phenomenon of truth in fiction, in order to characterize some of the distinct epistemic opportunities that VR technologies promise to provide