Ioannis G. Ntagkas

If my ability to react freely is constrained by forces beyond my control, am I still morally responsible for the things I do? The question of whether, how and to what extent we are responsible for our own actions has always been central to debates in philosophy and theology, and has been the subject of much recent research in cognitive science. And for good reason- the views we take on free will affect the choices we make as individuals, the moral judgments we make of others, and they will inform public policy. Michael McKenna's text introduces this important subject with remarkable clarity, offering the first comprehensive overview of both incompatibilist and compatibilist stances. He begins by motivating both viewpoints, then provides classical accounts of each before giving students an in-depth examination of current scholarship in the free will debate. Topics covered include: the nature of free will the nature of determinism the nature of moral responsibility arguments for the incompatibility of free will and determinism arguments of the compatibility of free will and determinism libertarian theories of free will and moral responsibility compatibilist theories of free will and moral responsibility hard determinist and hard incompatibilist theories

Causation is at once familiar and mysterious. Neither common sense nor extensive philosophical debate has led us to anything like agreement on the correct analysis of the concept of causation, or an account of the metaphysical nature of the causal relation. Causation: A User's Guide cuts a clear path through this confusing but vital landscape. L. A. Paul and Ned Hall guide the reader through the most important philosophical treatments of causation, negotiating the terrain by taking a set of examples as landmarks. They clarify the central themes of the debate about causation, and cover questions about causation involving omissions or absences, preemption and other species of redundant causation, and the possibility that causation is not transitive. Along the way, Paul and Hall examine several contemporary proposals for analyzing the nature of causation and assess their merits and overall methodological cogency.The book is designed to be of value both to trained specialists and those coming to the problem of causation for the first time. It provides the reader with a broad and sophisticated view of the metaphysics of the causal relation.

What are the earliest beings that have minds in evolutionary order? Two marks of mind are consciousness and representation. I focus on representation. I distinguish a psychologically distinctive notion of representation from a family of notions, often called ‘representation’, that invoke information, causation, and/or function. The psychologically distinctive notion implies that a representational state has veridicality conditions as an aspect of its nature. Perception is the most primitive type of representational state. It is a natural psychological kind, recognized in a mature science: perceptual psychology. This kind involves a type of objectification, and is marked by perceptual constancies. The simplest animals known to exhibit perceptual constancies, perception, and representation in a distinctively psychological sense, are certain arthropods. Representational mind, or representational psychology, begins in the arthropods. We lack scientific knowledge about the beginnings of consciousness. Consciousness is neither necessary nor sufficient for perception. I conclude by reflecting on the kinds mind and psychology.

In what way is knowledge better than merely true belief? That is a problem posed in Plato’s Meno. A belief that falls short of knowledge seems thereby inferior. It is better to know than to get it wrong, of course, and also better than to get it right by luck rather than competence. But how can that be so, if a true belief will provide the same benefits? In order to get to Larissa you do not need to know the way. A true belief will get you there just as well. Is it really always better to know the answer to a question than to get it right by luck? In part i we ponder: Is knowledge always better at least in epistemic respects? The affirmative answer is subject to doubts deriving from a conception of belief as sufficient confidence, but is defensible against such doubts. In our search for the special value of knowledge, we then explore in part ii the relation between knowledge and proper action. Part iii goes on to consider how the value of knowledge intuition acquires further interest through its equivalence with the view of knowledge as a norm of assertion. Finally, part iv steps back to examine what we might mean in saying that to know is always, necessarily better than to get it right by luck while really in ignorance. In order to defend our value-of-knowledge intuition we need first to understand it more clearly. Part iv offers an explanation.

Arguments favoring the existence of extraterrestrial intelligence nearly always contain an overt appeal to big numbers, often combined with a covert reliance on generalization from a single instance. In this paper I examine both motifs, and consider whether big numbers might actually make palatable otherwise implausible single-case inductions. In the end, the dispute between believers and skeptics is seen to boil down to a conflict of intuitions which can barely be engaged, let alone resolved, given our present state of knowledge

Drawing the complex terrain of the theories of induction and of the various ways to ground inductive knowledge in the middle ages is the aim of this paper. There have already been two excellent attempts to draw this terrain. The first is by Julius R. Weinberg and the second by E. P. Bos. My attempt differs from theirs in two major respects. The first is that it is more detailed in the examination of the various theories and their relations. The second is that I focus on the role of natural necessities in induction. In particular, I try to place the various conceptions of induction within a network of issues that relate to the problem of universals, natural necessities and a power-based approach to activity in nature. Here is the road map. Section 2 explains Aristotle’s views of induction, as this were mainly developed in Posterior Analytics Book II.19 and states what I take it to be the main dilemma of induction, as this was described by Sextus Empiricus: induction is either perfect and impossible or imperfect and unjustified. In section 3, I move to Thomas Aquinas and his own attempt to justify induction and the actuality of general and necessary principles based on experience by an appeal to the natural light of reason. In section 4 I discuss John Duns Scotus’s reliance on a self-evident maxim to bridge the gap between imperfect and perfect induction. Section 5 moves to William of Ockham ’s peculiar attempt to justify single-instance inductions. Then, section 6 offers a detailed account of Jean Buridan’s ground-breaking re-conceptualisation of induction and the role of intellect in it. Section 7 discusses the critique of induction by Nicolaus of Autrecourt. Finally, section 8 offers a brief account of Pseudo-Scotus’s move from knowledge to opinion

Some philosophers who believe that there are necessary connections in nature take it that an advantage of their commitment is that the problem of induction is solved. This paper aims to offer a comprehensive refutation of the arguments necessitarians use to show that if natural necessities are posited, then there is no problem of induction. In section 2, two models of natural necessity are presented. The “Contingent Natural Necessity” section examines David Armstrong’s explanationist ‘solution’ to the problem of induction. The “Natural Necessity and IBE” section looks in detail into the claim that natural necessity is the best explanation of observed regularity. The “Dispositional Essentialism to the Rescue?” section moves on to Brian Ellis’s dispositional essentialist ‘solution’. The “Sankey’s Helping Hand” section examines Howard Sankey’s attempt to blend dispositional essentialism and explanationism.

What is the epistemological structure of situations where many small risks amount to a large one? Lottery and preface paradoxes and puzzles about quantum-mechanical blips threaten the idea that competent deduction is a way of extending our knowledge. Seemingly, everyday knowledge involves small risks, and competently deducing the conjunction of many such truths from them yields a conclusion too risky to constitute knowledge. But the dilemma between scepticism and abandoning MPC is false. In extreme cases, objectively improbable truths are known. Safety is modal, not probabilistic, in structure, with closure and factiveness conditions. It is modelled using closeness of worlds. Safety is analogous to knowledge. It suggests an interpretation of possible worlds semantics for epistemic logic. To avoid logical omniscience, a relation of epistemic counterparthood between formulas is introduced. This supports a safety conception of knowledge and formalizes how extending knowledge by deduction depends on logical competence.

Section 1 introduces the category of objective modality, closely related to linguists’ category of circumstantial or dynamic modals, and explains metaphysical modality as its maximal element. Section 2 discusses various kinds of skepticism about modality, as in Hume and recent authors, and argues that it is illmotivated to apply such skepticism to metaphysical modality but not to more restricted objective modalities, including nomic modality. Section 3 suggests that the role of counterfactual conditionals in applications of scientific theories involves an objective modal dimension. Section 4 briefly discusses the role of objective probabilities in scientific theories as exemplifying the scientific study of objective modality. Section 5 summarizes a case study of dynamical systems theory, widely used in natural science, as a mathematical theory whose intended applications are objectively modal, as perspicuously articulated in a language with modal and temporal operators and propositional quantification. State spaces in natural science characterize objective possibilities. Section 6 argues that, although those possibilities are usually more restricted than metaphysical possibility, their scientific study is a partial study of metaphysical possibility too.

This paper seeks to identify and defend an approach to inquiry dubbed ‘metaphysical optimism’, particularly as it is evidenced at crisis points in the fields of physics, mathematics and logic. That the practice of metaphysical optimism at such moments, wherein it has appeared that there is no clear way to proceed or understand where we have arrived, is both reasonable and useful suggests it is to be taken seriously as capable of progressing fields and increasing knowledge. Given this, the paper then looks in more depth at what such an approach involves and why it might be useful both as a methodological approach in general and to help clarify positions along the realism/anti-realism spectrum in philosophy. From here, the paper arrives at a possible argument in defence of the realist attitude to transcendence.

Featuring fourteen new essays from an international team of renowned contributors, this volume explores the key issues, debates and questions in the metaphysics of logic. The book is structured in three parts, looking first at the main positions in the nature of logic, such as realism, pluralism, relativism, objectivity, nihilism, conceptualism, and conventionalism, then focusing on historical topics such as the medieval Aristotelian view of logic, the problem of universals, and Bolzano's logical realism. The final section tackles specific issues such as glutty theories, contradiction, the metaphysical conception of logical truth, and the possible revision of logic. The volume will provide readers with a rich and wide-ranging survey, a valuable digest of the many views in this area, and a long overdue investigation of logic's relationship to us and the world. It will be of interest to a wide range of scholars and students of philosophy, logic, and mathematics

Relativist and constructivist conceptions of knowledge have become orthodoxy in vast stretches of the academic world in recent times. This book critically examines such views and argues that they are fundamentally flawed. The book focuses on three different ways of reading the claim that knowledge is socially constructed, one about facts and two about justification. All three are rejected. The intuitive, common sense view is that there is a way things are that is independent of human opinion, and that we are capable of arriving at belief about how things are that is objectively reasonable, and is binding on anyone capable of appreciating the relevant evidence, regardless of their social or cultural perspective. Difficult as these notions may be, it is a mistake to think that recent philosophy has uncovered powerful reasons for rejecting them.

I raise two challenges for scientific realists. The first is a pessimistic meta-induction, but not of the more common type, which focuses on rejected theories and abandoned entities. Rather, the PMI I have in mind departs from conceptual change, which is ubiquitous in science. Scientific concepts change over time, often to a degree that is difficult to square with the stability of their referents, a sine qua non for realists. The second challenge is to make sense of successful scientific practice that was centered on entities that have turned out to be fictitious.

This 1983 book is a lively and clearly written introduction to the philosophy of natural science, organized around the central theme of scientific realism. It has two parts. 'Representing' deals with the different philosophical accounts of scientific objectivity and the reality of scientific entities. The views of Kuhn, Feyerabend, Lakatos, Putnam, van Fraassen, and others, are all considered. 'Intervening' presents the first sustained treatment of experimental science for many years and uses it to give a new direction to debates about realism. Hacking illustrates how experimentation often has a life independent of theory. He argues that although the philosophical problems of scientific realism can not be resolved when put in terms of theory alone, a sound philosophy of experiment provides compelling grounds for a realistic attitude. A great many scientific examples are described in both parts of the book, which also includes lucid expositions of recent high energy physics and a remarkable chapter on the microscope in cell biology.

One of Ian Hacking's earliest publications, this book showcases his early ideas on the central concepts and questions surrounding statistical reasoning. He explores the basic principles of statistical reasoning and tests them, both at a philosophical level and in terms of their practical consequences for statisticians. Presented in a fresh twenty-first-century series livery, and including a specially commissioned preface written by Jan-Willem Romeijn, illuminating its enduring importance and relevance to philosophical enquiry, Hacking's influential and original work has been revived for a new generation of readers.

Hume's essay on the credibility of miracle reports has always been controversial, with much debate over how it should be interpreted, let alone assessed. My aim here is to summarise what I take to be the most plausible views on these issues, both interpretative and philosophical, with references to facilitate deeper investigation if desired. The paper is divided into small sections, each headed by a question that provides a focus. Broadly speaking, §§1–3 and §20 are on Hume's general philosophical framework within which the essay is situated, §§4–11 and §19 are on Part 1, §12–18 are on Part 2, and the final three sections §§18–20 sum up my assessment of his arguments.

During the last three decades, reflections on the growth of scientific knowledge have inspired historians, sociologists, and some philosophers to contend that scientific objectivity is a myth. In this book, Kitcher attempts to resurrect the notions of objectivity and progress in science by identifying both the limitations of idealized treatments of growth of knowledge and the overreactions to philosophical idealizations. Recognizing that science is done not by logically omniscient subjects working in isolation, but by people with a variety of personal and social interests, who cooperate and compete with one another, he argues that, nonetheless, we may conceive the growth of science as a process in which both our vision of nature and our ways of learning more about nature improve. Offering a detailed picture of the advancement of science, he sets a new agenda for the philosophy of science and for other "science studies" disciplines.

This article presents a novel reading of Descartes’s critique of the traditional syllogistic. The reading differs from those previously presented by scholars who regard Descartes’s critique as a version of a well-known argument: that syllogisms are circular or non-ampliative and thus trivial. It is argued that Descartes did not see syllogisms as defective in themselves. For him the problem was rather that anyone considering a valid and informative syllogism must already know, by an intuition wholly independent of the syllogism, that the conclusion follows from the premises. Moreover, without such an intuition the syllogistic on its own is incapable of determining whether the consequence truly holds. Thus the syllogistic is useless unless accompanied by an intuition that renders it otiose. This reading of Descartes’s view is supported and explained by examples drawn from Descartes’s writing and from the Port-Royal Logic—one of the first attempts to develop a logical system on Cartesian principles.