Damian Cox

In this paper, I develop a solution to the puzzle of mirror perception: why do mirrors appear to reverse the image of an object along a left/right axis and not around other axes, such as the top/bottom axis? I set out the different forms the puzzle takes and argue that one form of it – arguably the key form – has not been satisfactorily solved. I offer a solution in three parts: setting out the conditions in which an apparent left/right reversal of mirror images is generated; explaining why these conditions are so often met; explaining why we are cognitively biased towards the perception of left/right reversal when these conditions are met.

This paper is a study in contrasts. In the first part, I describe one prominent set of approaches to representing the ethical: those of analytic philosophy and the experimental moral psychology inspired by it. I argue that what is missing in this approach is a perspicuous representation of the ethical. The term “perspicuous representation” is drawn from the work of Wittgenstein, where it means a way of representing phenomena that reveals the inner connections between their parts or aspects and makes apparent their meaning for us. Arriving at perspicuous representations is fundamental to Wittgenstein’s interpretative/philosophical methodology. In Philosophical Investigations he says, “The concept of a perspicuous...

In this chapter I use a film by the Belgian filmmakers Jean-Pierre and Luc Dardenne, Le Fils, to explore the difference between Stoic and Anti-Stoic approaches to overcoming victimhood. The Stoic approach to overcoming victimhood emphasizes the inner-strength and resourcefulness of victims. It sets up an ideal of Stoic independence in which a person responds to becoming a victim by marshalling inner resources to overcome destructive and painful emotions. An Anti-Stoic approach to overcoming victimhood rejects such an appeal to independence and acknowledges that victims do not generally possess the inner resources needed to eliminate destructive and painful emotions. According to Anti-Stoicism, overcoming victimhood is a risky affair; it requires both courage and luck. I use Le Fils to argue that the Anti-Stoic approach to overcoming victimhood is both more realistic and more valuable than the Stoic approach

In this paper we explore the connections between ethics and decision theory. In particular, we consider the question of whether decision theory carries with it a bias towards consequentialist ethical theories. We argue that there are plausible versions of the other ethical theories that can be accommodated by “standard” decision theory, but there are also variations of these ethical theories that are less easily accommodated. So while “standard” decision theory is not exclusively consequentialist, it is not necessarily ethically neutral. Moreover, even if our decision-theoretic models get the right answers vis-`a-vis morally correct action, the question remains as to whether the motivation for the non-consequentialist theories and the psychological processes of the agents who subscribe to those ethical theories are lost or poorly represented in the resulting models.

While some may argue that universities are in a state of crisis, others claim that we are living in a post-university era; a time after universities. If there was a battle for the survival of the institution it is over and done with. The buildings still stand. Students enrol and may attend lectures, though most do not. But virtually nothing real remains. What some mistakenly take to be a university is, in actuality, an “uncanny” spectral presence. The encompassing ethico-philosophical question is this: what is it about spectral space and the feeling of absence with regard to the university that is important to understand? The Spectral University is characterized by the absence of what used to give the university its constitutive form and structure; of what is essential to the university as an important place of learning and growth. What is gone is the ability to pursue the academic virtues.