Open-mindedness enjoys widespread recognition as an intellectual virtue. This is evident, among other ways, in its appearance on nearly every list of intellectual virtues in the virtue epistemology literature. Despite its popularity, however, it is far from clear what exactly openmindedness amounts to: that is, what sort of intellectual orientation or activity is essential to it. In fact, there are ways of thinking about open-mindedness that cast serious doubt on its status as an intellectual virtue.

Consider the following description, from Robert Roberts and Jay Wood (2007), of a ‘bright college freshman, taking an introductory course in philosophy.’

Introduction

Ted Sider aptly and concisely states the self-visitation paradox thus: ‘Suppose I travel back in time and stand in a room with my sitting 10-year-old self. I seem to be both sitting and standing, but how can that be?’ (2001, 101). I will explore a relativist resolution of this paradox offered by, or on behalf of, endurantists. It maintains that the sitting and the standing are relative to the personal time or proper time of the time traveler and is intended to yield the result that Ted is sitting at a certain initial personal/proper time but is not standing relative to that time. Similarly, it is also supposed to yield that Ted is standing relative to a later personal/proper time, but not sitting relative to that time. Such a traveler-time relativism has been offered by Paul Horwich (1975, 433-5; 1987, 114-15) and also by Simon Keller and Michael Nelson (2001, 344). I will show that this relativist approach is a non-starter. It is so because Ted is sitting and standing at both the initial and the later personal/proper time.

Two common theses in contemporary epistemology are that ‘knowledge excludes luck’ and that knowledge depends on ‘purely epistemic’ factors. In this essay, I shall argue as follows: given some plausible assumptions, ‘anti-luck epistemology,’ which is committed to the fi rst thesis, implies the falsity of the second thesis. That is, I will argue that anti-luck epistemology leads to what has been called ‘pragmatic encroachment’ on knowledge. Anti-luck epistemologists hoping to resist encroachment must accept a controversial thesis about true belief or a dubious claim about luck and value and interests.

In this paper I argue that the explanationist argument in favour of moral realism fails. According to this argument, the ability of putative moral properties to feature in good explanations provides strong evidence for, or entails, the metaphysical claims of moral realism. Some have rejected this argument by denying that moral explanations are ever good explanations. My criticism is different. I will argue that even if we accept that moral explanations are (sometimes) good explanations the metaphysical claims of realism do not follow.

According to moral realists, moral properties such as justice and goodness take their own unique place in nature's ontological roll-call. Although realists disagree about the nature of these moral properties — for example, whether they are reducible or otherwise constituted by non-moral or natural properties — they all agree that such properties are genuine constituents of the world that are sometimes instantiated by objects, events or states of affairs.

Many theorists hold that there is, among value concepts, a fundamental distinction between thin ones and thick ones. Among thin ones are concepts like good and right. Among concepts that have been regarded as thick are discretion, caution, enterprise, industry, assiduity, frugality, economy, good sense, prudence, discernment, treachery, promise, brutality, courage, coward, lie, gratitude, lewd, perverted, rude, glorious, graceful, exploited, and, of course, many others. Roughly speaking, thick concepts are value concepts with significant descriptive content. I will discuss a number of problems having to do with how best to understand the notion of a thick concept. Thick concepts have been widely discussed in the metaethical literature. But some important problems concerning what thick concepts are supposed to be have not been squarely addressed even in the most systematic of these discussions. Here I want to highlight these problems.

For Reid perception, broadly speaking, was a complex of two very different mental states. Calling such views dual component theory, A. D. Smith questions whether any such theory, and whether Reid's version in particular, is a viable theory of perception. The aim of this paper is to defend Reidian Dual Component Theory from Smith's critique. Answering Smith's critique reveals the depth and resilience of Reid's approach to perception, highlighting specifically the continued interest of his thought about the relationship between sensation and perception, the nature of illusion, the immediacy of perception, and the content of perceptual belief.

Many believe that we are not morally responsible for what we cannot help doing. Call this ‘the Traditional View of Responsible Agency.’ Some forty years ago, Harry Frankfurt (1969) challenged this view, thereby initiating a new stage of the free-will debate. In contrast to the previous stage, in which debate centered on how best to accommodate the Traditional View, contemporary theorists have focused on whether this view should be accepted at all. If the link between moral responsibility and avoidability is severed, an important threat to compatibilism is neutralized.

In the wake of Frankfurt's challenge, a tremendous literature has sprung up, with many ingenious responses matched by equally thoughtful extensions of Frankfurt's original argument. Quite recently, an altogether new line of response has been proposed. This new approach, versions of which have been advanced by Maria Alvarez (2009) and Helen Steward (2009), attempts to support the Traditional View indirectly, by appealing to the conditions for action, rather than to the conditions for moral responsibility per se.

Questions about sincerity play a central role in our lives. But what makes an assertion insincere? In this paper we argue that the answer to this question is not as straightforward as it has sometimes been taken to be. Until recently the dominant answer has been that a speaker makes an insincere assertion if and only if he does not believe the proposition asserted. There are, however, persuasive counterexamples to this simple account. It has been proposed instead that an insincere assertion that p is one made by a speaker who (a) does not express his belief that p; or (b) does not believe that he believes that p; (c) does not assent to p; or (d) does not express any of these cognitive states. We show that these alternative accounts also face counterexamples.

It is a plain fact that biology makes use of terms and expressions commonly spoken of as teleological. Biologists frequently speak of the function of biological items. They may also say that traits are ‘supposed to’ perform some of their effects, claim that traits are ‘for’ specific effects, or that organisms have particular traits ‘in order to’ engage in specific interactions. There is general agreement that there must be something useful about this linguistic practice but it is controversial whether it is entirely appropriate, and if so why it is.

Many theorists have defended the use of seemingly teleological terms by appeal to an etiological notion of function (Wright, 1973; Millikan, 1984, 2002; Neander, 1991; Griffiths, 1993; Godfrey-Smith, 1994; and Buller, 1999). According to the etiological notion, attributing a function to a trait is a matter of pointing to effects that account for why the trait has been selected for.

The famous Cartesian Nicolas Malebranche (1638-1715) espoused the occasionalist doctrine that ‘there is only one true cause because there is only one true God; that the nature or power of each thing is nothing but the will of God; that all natural causes are not true causes but only occasional causes’ (LO, 448, original italics). One of Malebranche's well-known arguments for occasionalism, known as, the ‘no necessary connection’ argument (or, NNC) stems from the principle that ‘a true cause… is one such that the mind perceives a necessary connection between it and its effect’ (LO, 450).

Introduction

It is standard practice in philosophical inquiry to test a general thesis (of the form ‘F iff G’ or ‘F only if G’) by attempting to construct a counterexample to it. If we can imagine or conceive of an F that isn't a G, then we have evidence that there could be an F that isn't a G — and thus evidence against the thesis in question; if not, then the thesis is (at least temporarily) secure. Or so it is standardly claimed.

But there is increasing skepticism about how seriously to take what we can imagine or conceive as evidence for (or against) a priori philosophical theses, given the many historical examples of now-questionable theses that once seemed impossible to doubt — and also the recent experimental research suggesting that our verdicts on Gettier cases, trolley cases, and the scenarios depicted in other familiar thought-experiments may be affected by cultural, situational, and other adventitious factors.

Does epistemic justification aim at truth? The vast majority of epistemologists instinctively answer ‘Yes’; it's the textbook response. Joseph Cruz and John Pollock surprisingly say no. In ‘The Chimerical Appeal of Epistemic Externalism’ they argue that justification bears no interesting connection to truth; justification does not even aim at truth. ‘Truth is not a very interesting part of our best understanding’ of justification (C&P 2004, 137); it has no ‘connection to the truth.’ A ‘truth-aimed … epistemology is not entitled to carry the day’ (C&P 2004, 138, emphasis added).

Pollock and Cruz's argument for this surprising conclusion is of general interest for it is ‘out of step with a very common view on the part of epistemologists, both internalist and externalist alike’ (C&P 2004, 136), as nearly all ‘epistemologists have claimed that truth and falsity play a crucial role in distinguishing between justified and unjustified beliefs [for] believing truths is the ultimate aim of human rational cognition’ (C&P 2004, 125; cf. Audi 1988).

Two conditions guiding permissible use of force in self-defence are proportionality and success. According to the proportionality condition the means used to prevent an attack can be permissible only if they are proportional to the interest at stake. According to the success condition, otherwise impermissible acts can be justified under the right to self-defence only if they are likely to succeed in preventing the perceived threat. These requirements should not always be interpreted narrowly. Sometimes people are permitted to kill culpable aggressors in order to avoid a non-lethal harm. Sometimes people are permitted to take up arms to defend themselves against culpable aggressors they have little or no hope of defeating.

Reid declared Hume's appeal to variation in the magnitude of a table with distance to be the best argument that had ever been offered for the ‘ideal hypothesis’ that we experience nothing but our own mental states. Reid's principal objection to this argument fails to apply to minimally visible points. He did establish that we have reason to take our perceptions to be caused by external objects. But his case that we directly perceive external objects is undermined by what Hume had to say about the role played by color in our perception of the primary qualities of bodies.

According to Reid, color sensations are not extended nor are they arranged in figured patterns. Reid further claimed that ‘there is no sensation appropriated to visible figure.’ Reid justified these controversial claims by appeal to Cheselden's report of the experiences of a young man affected by severe cataracts, and by appeal to cases of perception of visible figure without color. While holding fast to the principle that sensations are not extended, Dugald Stewart (1753–1828) tried to show that ‘a variety of colour sensations is a necessary means for the perception of visible figure.’ According to John Fearn (1768–1837), two motives appear to be central to Reid's views about color sensations and extension: his commitment to the Cartesian doctrine of the immateriality of the soul, and his attempt to evade ‘Hume's dilemma’ about the existence and immateriality of the soul.

Much of what Hume calls probable reasoning is deliberate and reflective. Since there are aspects to Hume's psychology that tempt some commentators to think, on the contrary, that for Hume all such reasoning is simple and immediate, I will be concerned to emphasize Hume's recognition of the sophisticated sort of probable reasoning (section I). Though some of the details of my case may be new, the overall point of this section should not be news to recent scholarship. But once we recognize that this reflective and deliberate reasoning constitutes a significant portion of all probable reasoning, it becomes legitimate to ask how Hume accommodates this reasoning in his psychology, his ‘science of man.’ I believe that Hume has an answer to this question. I will explain in what way Hume could have thought that probable reasoning can be sophisticated: in short, sophisticated probable reasoning involves the use of the concept of evidence or epistemic support (section II). Hume's psychology, constrained by his empiricism, must therefore explain how we come to have this idea.

This paper explores the relationships between Davidson's indeterminacy of interpretation thesis and two semantic properties of sentences that have come to be recognized recently, namely semantic incompleteness and semantic indecision. More specifically, I will examine what the indeterminacy thesis entails for sentences of the form ‘By sentence S (or word w), agent A means that m’ and ‘Agent A believes that p.’ My primary goal is to shed light on the indeterminacy thesis and its consequences. I will distinguish two kinds of indeterminacy that have very different sources and very different consequences. But this does not purport to be an exhaustive study: there may well be other forms of indeterminacy that this paper does not address.

I will first explain the phenomena of semantic incompleteness and semantic indecision, and then explore their relationships with the indeterminacy thesis.

In this paper, a theory of the contents of fictional names — names of fictional people, places, etc. — will be developed. The fundamental datum that must be addressed by such a theory is that fictional names are, in an important sense, empty: the entities to which they putatively refer do not exist. Nevertheless, they make substantial contributions to the truth conditions of sentences in which they occur. Not only do such sentences have truth conditions, sentences differing only in the fictional names they contain differ in their truth conditions. It is, after all, commonplace to note such things as, for example, that

Bilbo Baggins is a hobbit

is true, and

Sherlock Holmes is a hobbit

is false, while acknowledging at the same time that neither Baggins nor Holmes exists. The central problem, therefore, is that of reconciling the emptiness of fictional names with their substantial contributions.