Steven Hales

This paper defends the view that philosophical propositions are merely relatively true, i.e. true relative to a doxastic perspective defined at least in part by a non-inferential belief-acquiring method. Here is the strategy: first, the primary way that contemporary philosophers defend their views is through the use of rational intuition, and this method delivers non-inferential, basic beliefs which are then systematized and brought into reflective equilibrium. Second, Christian theologians use exactly the same methodology, only replacing intuition with revelation. Third, intuition and revelation yield frequently inconsistent output beliefs. Fourth, there is no defensible reason to prefer the dictates of intuition to those of Christian revelation. Fifth, the resulting dilemma means that there are true philosophical propositions, but we can't know them (scepticism), or there are no philosophical propositions and the naturalists are right (nihilism), or relativism is true. I suggest that relativism is the most palatable of these alternatives.

There are three theories of luck in the literature, each of which tends to appeal to philosophers pursuing different concerns. These are the probability, modal, and control views. I will argue that all three theories are irreparably defective; not only are there counterexamples to each of the three theories of luck, but there are three previously undiscussed classes of counterexamples against them. These are the problems of lucky necessities, skillful luck, and diachronic luck. I conclude that a serious reevaluation of the role of luck in philosophy is called for.

Fathers do not have an absolute obligation to provide for the welfare of their children. If mothers have the right to opt out of future duties towards their children by deciding to have an abortion instead, fathers too should be considered to have the right to avoid similar future duties. I also argue that fathers should be granted a mechanism by which they can exercise such a right. The discussion is initially motivated by showing an apparent inconsistency among three widely accepted principles regarding a woman's right to an abortion, equality, and parental obligations. I argue that by allowing fathers (with certain restrictions) to refuse to support their forthcoming progeny, the inconsistency among the three principles is resolved. I also argue that this is the best resolution, and provide three other independent arguments in favor of a paternal right of refusal.

The present paper offers an analogical support for the use of rational intuition, namely, if we regard sense perception as a mental faculty that (in general) delivers justified beliefs, then we should treat intuition in the same manner. I will argue that both the cognitive marks of intuition and the role it traditionally plays in epistemology are strongly analogous to that of perception, and barring specific arguments to the contrary, we should treat rational intuition as a source of prima facie justified beliefs. There are two main arguments against the intuition-perception analogy that I will consider and find lacking. First is that while we do use perceptions as evidence to believe certain propositions, in fact no one ever does use intuition evidentially. The second argument, stemming from experimental philosophy, grants that philosophers do use intuitions evidentially, but this practice is fatally unlike that of perception, in that perception yields warranted beliefs and intuition does not.

In the present paper, I offer a new argument to show that presentism about time is incompatible with time travel. Time travel requires leaving the present, which, under presentism, contains all of reality. Therefore to leave the present moment is to leave reality entirely; i.e. to go out of existence. Presentist “time travel” is therefore best seen as a form of suicide, not as a mode of transportation. Eternalists about time do not face the same difficulty, and time travel is compossible with eternalism.

Several prominent philosophers, including A.J. Ayer and Derek Parfit, have offered the evidentiary requirements for believing human personality can reincarnate, and hence that Cartesian dualism is true. At least one philosopher, Robert Almeder, has argued that there are actual cases which satisfy these requirements. I argue in this paper that even if we grant the empirical data-a large concession-belief in reincarnation is still unjustified. The problem is that without a theoretical account of the alleged cases of reincarnation, the empirical evidence alone does not license giving up materialist theories of the mind.