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620797.296046
Explainable AI (xAI) methods are important for establishing trust in using black-box models. However, recent criticism has mounted against current xAI methods that they disagree, are necessarily false, and can be manipulated, which has started to undermine the deployment of black-box models. Rudin (2019) goes so far as to say that we should stop using black-box models altogether in high-stakes cases because xAI explanations ‘must be wrong’. However, strict fidelity to the truth is historically not a desideratum in science. Idealizations–the intentional distortions introduced to scientific theories and models–are commonplace in the natural sciences and are seen as a successful scientific tool. Thus, it is not falsehood qua falsehood that is the issue. In this paper, I outline the need for xAI research to engage in idealization evaluation. Drawing on the use of idealizations in the natural sciences and philosophy of science,
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659721.296129
Davide Grossi Artificial Intelligence, Bernoulli Institute, University of Groningen ILLC/ACLE, University of Amsterdam The Netherlands d.grossi@rug.nl its application varies in complexity and depends, in particular, on whether relevant past decisions agree, or exist at all. The contribution of this paper is a formal treatment of types of the hardness of case-based decisions. The typology of hardness is defined in terms of the arguments for and against the issue to be decided, and their kind of validity (conclusive, presumptive, coherent, incoherent). We apply the typology of hardness to Berman and Hafner’s research on the dynamics of case-based reasoning and show formally how the hardness of decisions varies with time.
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668314.296146
In political philosophy, reflective equilibrium is a standard method used to systematically reconcile intuitive judgments with theoretical principles. In this paper, we propose that survey experiments and a model selection method—i.e., the Akaike Information Criterion (AIC)-based model selection method—can be viewed together as a methodological means of satisfying the epistemic desiderata implicit in reflective equilibrium. To show this, we conduct a survey experiment on two theories of distributive justice, prioritarianism and sufficientarianism. Our experimental test case and AIC-based model selection method demonstrate that the refined sufficientarian principle, a widely accepted principle of distributive justice, is no more plausible than the prioritarian principle. This tells us that some changes of certain intuitions revolving around sufficientarianism should be examined (separately) based on the findings of the survey experiment and AIC model selection. This shows the potential of our approach—both practically and methodologically—as a novel way of applying reflective equilibrium in political philosophy.
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672804.296159
This paper examines the logic of conditional obligation, which originates from the works of Hansson, Lewis, and others. Some weakened forms of transitivity of the betterness relation are studied. These are quasi-transitivity, Suzumura consistency, acyclicity and the interval order condition. The first three do not change the logic. The axiomatic system is the same whether or not they are introduced. This holds true under a rule of interpretation in terms of maximality and strong maximality. The interval order condition gives rise to a new axiom. Depending on the rule of interpretation, this one changes. With the rule of maximality, one obtains the principle known as disjunctive rationality. With the rule of strong maximality, one obtains the Spohn axiom (also known as the principle of rational monotony, or Lewis’ axiom CV). A completeness theorem further substantiates these observations. For interval order, this yields the finite model property and decidability of the calculus.
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673359.296173
One feature of language is that we are able to make mistakes in our use of language. Amongst other sorts of mistakes, we can misspeak, misspell, missign, or misunderstand. Given this, it seems that our metaphysics of words should be flexible enough to accommodate such mistakes. It has been argued that a nominalist account of words cannot accommodate the phenomenon of misspelling. I sketch a nominalist trope-bundle view of words that can.
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676271.296185
‘Naturalism’ is a term so notorious for its murkiness that entire anthologies have been devoted largely to the task of pinning down its meaning – and for all that, nothing near consensus has been reached. Agreement is elusive even on how the available options are best taxonomized. One general tendency is to distinguish ‘ontological’ or ‘metaphysical’ versions – those that recognize only ‘physical’ or ‘material’ or ‘scientific’ items, eschewing, for example, angels or abstracta – from ‘epistemological’ or ‘methodological’ versions – those that recognize only ‘empirical’ or ‘scientific’ ways of finding out about the world, eschewing, for example, revelation – but these broad categories contain multitudes. So the task of explicating the current state of naturalism about logic is unusually daunting.
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723798.296204
Van Inwagen infamously suggested the possibility that at the moment of death God snatches a core chunk of our brain, transports it to a different place, replaces it with a fake chunk of brain, and rebuilds the body around the transported chunk. …
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726044.296218
As the scope of innovative technologies is expanding, their implications and applications are increasingly intersecting with various facets of society, including the deeply rooted traditions of religion. This paper embarks on an exploratory journey to bridge the perceived divide between advancements in technology and faith, aiming to catalyze a dialogue between the religious and scientific communities. The former often views technological progress through a lens of conflict rather than compatibility. By utilizing a technology-centric perspective, we draw metaphorical parallels between the functionalities of new technologies and some theological concepts of Islam. The purpose is not to reinterpret religious concepts but to illustrate how these two domains can coexist harmoniously. This comparative analysis serves as a conversation starter with an intention to mitigate any apprehensions towards technology by highlighting its potential to align with religious concepts. By fostering an environment where technological innovations are seen as tools for enhancement rather than threats to tradition, we contribute to a more inclusive discourse that encourages the religious community to engage with and potentially embrace contemporary technological advancements.
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726092.296231
Transitivity, Simplification, and Contraposition are intuitively compelling. Although Antecedent Strengthening may seem less attractive at first, close attention to the full range of data reveals that it too has considerable appeal. An adequate theory of conditionals should account for these facts. The strict theory of conditionals does so by validating the four inferences. It says that natural language conditionals are necessitated material conditionals: A B is true if and only if A B is true throughout a set of accessible worlds. As a result, it validates many classical inferences, including Transitivity, Simplification, Contraposition, and Antecedent Strengthening. In what follows I will refer to these as the strict inferences.
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726135.296244
What is it for philosophy to make progress? While various putative forms of philosophical progress have been explored in some depth, this overarching question is rarely addressed explicitly, perhaps because it has been assumed to be intractable or unlikely to have a single, unified answer. In this paper, we aim to show that the question is tractable, that it does admit of a single, unified answer, and that one such answer is plausible. This answer is, roughly, that philosophical progress consists in putting people in a position to increase their understanding, where ‘increased understanding’ is a matter of better representing the network of dependence relations between phenomena. After identifying four desiderata for an account of philosophical progress, we argue that our account meets the desiderata in a particularly satisfying way. Among other things, the account explains how various other achievements, such as philosophical arguments, counterexamples, and distinctions, may contribute to progress. Finally, we consider the implications of our account for the pressing and contentious question of how much progress has been made in philosophy.
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726159.296256
Knowledge, like other things of value, can be faked. According to Hawley (2011), know-how is harder to fake than knowledge-that, given that merely apparent propositional knowledge is in general more resilient to our attempts at successful detection than are corresponding attempts to fake know-how. While Hawley’s reasoning for a kind of detection resilience asymmetry between know-how and know-that looks initially plausible, it should ultimately be resisted. In showing why, we outline different ways in which know-how can be faked even when a given performance is successful; and in doing so, we distinguish how know-how can be faked (no less than know-that) via upstream and downstream indicators of its presence, and within each of these categories, we’ll distinguish (in connection with detection resilience) both faking symptoms and (various kinds of) criteria. The unappreciated resilience of faked knowledge-how to successful detection highlights a largely overlooked dimension of social-epistemic risk – risk we face not just in our capacity as recipients of testimony, but in our capacity as both (would-be) apprentices and clients of knowledge-how.
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726190.296269
Let serious propositional contingentism (SPC) be the package of views which consists in (i) the thesis that propositions expressed by sentences featuring terms depend, for their existence, on the existence of the referents of those terms, (ii) serious actualism— the view that it is impossible for an object to exemplify a property and not exist—and (iii) contingentism—the view that it is at least possible that some thing might not have been something. SPC is popular and compelling. But what should we say about possible worlds, if we accept SPC? Here, I first show that a natural view of possible worlds, well-represented in the literature, in conjunction with SPC is inadequate. Though I note various alternative ways of thinking about possible worlds in response to the first problem, I then outline a second more general problem—a master argument— which generally shows that any account of possible worlds meeting very minimal requirements will be inconsistent with compelling claims about mere possibilia which the serious propositional contingentist should accept.
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783942.296281
Aristotle’s doctrine of the mean states that each moral virtue stands opposed to two types of vice: one of excess and one of deficiency, respectively. Critics claim that some virtues—like honesty, fair-mindedness, and patience—are counterexamples to Aristotle’s doctrine. Here, I develop a generalizable strategy to defend the doctrine of the mean against such counterexamples. I argue that not only is the doctrine of the mean defensible, but taking it seriously also allows us to gain substantial insight into particular virtues. Failure to take the doctrine seriously, moreover, exposes us to the risk of mistaking certain vices for virtues.
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783966.296294
Accusations of bias provide a way to rationally dismiss a person’s opinion. Only a philosopher would think that philosophers should rule. Consequently, we should hold with suspicion Plato’s arguments suggesting that the rightful leader will be a philosopher. Attributions of bias are as common as accusations of bias. A coin, a voting system, a thermometer, a media outlet, a person, and a society may all exhibit bias. Sometimes a bias may be a good thing. The visual system has a bias to resolve ambiguous data in a way that produces true beliefs in our environment.
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826308.296324
On the mere difference view of disability, one isn’t worse off for being disabled as such, though one is worse off due to ableist arrangements in society. A standard observation is that the mere difference view doesn’t work for really big disabilities. …
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829955.296336
Consider contemporary injustices against Indigenous peoples in settler-colonies, such as the United States, Canada, and Australia. These injustices have a historical dimension: they can be traced to actions of invasion, dispossession, and genocide that occurred hundreds of years ago. The moral status of the ongoing injustices depends, in part, on their historical dimensions: it matters, morally, that the contemporary injustices are perpetrated against people whose ancestors were here first and whose sovereignty was violated. But who bears culpability for those historical wrongs? Is culpability borne merely by the individuals involved, who are now long-dead? Are those long-ago actions attributable to the ideology of the time, which persists in various ways but which seems to lack the agency necessary for culpability? Or are there presently-existing agents that bear culpability?
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838625.296352
As usually presented, octagons of opposition are rather complex objects and can be difficult to assimilate at a glance. We show how, under suitable conditions that are satisfied by most historical examples, different display conventions can simplify the diagrams, making them easier for readers to grasp without the loss of information. Moreover, those conditions help reveal the conceptual structure behind the visual display.
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899373.296368
If you have questions about this document contact ResearchSupport@kent.ac.uk. Please include the URL of the record in KAR. If you believe that your, or a third party's rights have been compromised through this document please see our Take Down policy (available from https://www.kent.ac.uk/guides/kar-the-kent-academic-repository#policies).
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899479.296385
We argue that, in the predominant sense of the term, propaganda is a necessarily negative phenomenon. We follow Ross’s (2002) account and claim that, with some refinements, it is an explanatorily useful analysis of political propaganda. We then assess two prominent attempts that aim at classifying positive or legitimate cases of public communication as cases of propaganda, namely Ross’s (2013) revision of her previous model, and Stanley’s (2015) influential account. We show that some of the cases in contention are problematic and that no satisfactory reasons are provided to count other nonproblematic cases as propaganda. We also argue that the arguments these authors offer for their revisionary understanding of propaganda are inconclusive. In particular, the motivation for counting legitimate public communication as propaganda is lacking.
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899507.296398
This paper challenges the two aims of Michael Cholbi’s Rational Will View (RWV) which are to (1) offer an account of why paternalism is presumptively or pro tanto wrong and (2) relate the relative wrongness of paternalistic interventions to the rational powers that such interventions target (Sections 1 and 2). Some of a paternalizee’s choices harm their future selves in ways that would be wrong if they were done to others. I claim this challenges Cholbi’s second aim (2) because the cases his account deems particularly wrong turn out to be not to be as wrongful as expected (Section 3). When this second aim is challenged, it has knock-on effects on the capacity of the RWV to discern which cases of paternalism are generally more wrongful than others, which undermines Cholbi’s first aim (1). I consider responses on behalf of Cholbi’s view but conclude that the account is insufficient on its own to vindicate its two aims (Section 4). Finally, I draw on recent work that adopts ideas from the practical reasoning literature to help determine paternalism’s wrongness (Section 5). I argue this helps Cholbi’s view withstand my objections, but we must remain skeptical of why interceding with rational powers is particularly wrong.
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899529.29641
Here are some things we know about conflicts around the world in April 2024. On 7 October 2023 Hamas killed over 1200 people in Israel and took more than 240 hostage. In response Israel launched an assault on Gaza that has killed tens of thousands of Palestinian civilians and displaced millions. Russia’s war crimes in Ukraine continue; since 2022 Russia has repeatedly ignored international humanitarian law, tortured and murdered civilians, and destroyed basic infrastructure in civilian areas. Civil war continues in Sudan, and the country faces imminent famine. Approximately 25 million people in Sudan need humanitarian assistance.
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908498.296423
This is the guest post by Bran Haig on July 12, 2019 in response to the “abandon statistical significance” editorial in The American Statistician (TAS) by Wasserstein, Schirm, and Lazar (WSL 2019). In the post it is referred to as ASAII with a note added once we learned that it is actually not a continuation of the 2016 ASA policy statement. …
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908985.296439
There continues to be significant confusion about the goals, scope and nature of modelling practice in neuroeconomics. This paper aims to dispel some such confusion by using one of the most recent critiques of neuroeconomic modelling as a foil. The paper argues for two claims. First, currently, for at least some economic model of choice behaviour, the benefits derivable from neurally-informing an economic model do not involve special tractability costs. Second, modelling in neuroeconomics is best understood within Marr’s three-level of analysis framework and in light of a co-evolutionary research ideology. The first claim is established by elucidating the relationship between the tractability of a model, its descriptive accuracy, and its number of variables. The second claim relies on an explanation of what it can take to neurally-inform an economic model of choice behaviour.
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909701.296453
This article proposes an approach to understanding life that overcomes reductionist and dualist approaches. Kant’s analysis of the conditions of knowing an organism shows that attempts to explain its teleology and autopoiesis from the interactions of its components is problematic. Based on an analysis by Van de Vijver and colleagues, a co-constitutive relationship between the cognitive activities of the observer and the living features of the organism is described. Using the example of a developmental series, it is shown that within this active relational process, both autopoiesis and teleology of the organism manifest themselves on the mental level of the observer. The Kantian mode of objectification, which refers to the sensually perceptible appearance of an organism, can be supplemented by an active mode of relational objectification that encompasses the life of the organism. The analysis introduces a phenomenological first-person perspective on the study of life "from within", which enables an empirical investigation of the vital properties of an organism.
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912531.296468
In two recent posts (this and this) I argued that dignity does not arise from value. I think the general point here goes beyond value. Some entities are more apt for being morally concerned about than others. …
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912532.296481
A year ago, I wrote a post lamenting the lack of “cross-camp” engagement in philosophy, and highlighting the challenges I’d most like to see addressed (by non-consequentialists, opponents of effective altruism, and proponents of “neutrality” in population ethics). …
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957233.296494
International regulation of autonomous weapon systems (AWS) is increasingly conceived as an exercise in risk management. This requires a shared approach for assessing the risks of AWS. This paper presents a structured approach to risk assessment and regulation for AWS, adapting a qualitative framework inspired by the Intergovernmental Panel on Climate Change (IPCC). It examines the interactions among key risk factors—determinants, drivers, and types—to evaluate the risk magnitude of AWS and establish risk tolerance thresholds through a risk matrix informed by background knowledge of event likelihood and severity. Further, it proposes a methodology to assess community risk appetite, emphasizing that such assessments and resulting tolerance levels should be determined through deliberation in a multistakeholder forum. The paper highlights the complexities of applying risk-based regulations to AWS internationally, particularly the challenge of defining a global community for risk assessment and regulatory legitimization.
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957264.296506
Contemporary philosophers have largely neglected Richard Taylor’s design argument. Given that the initial responses to the argument were largely negative, one might be tempted to conclude that the argument is simply philosophically inadequate. This paper rejects that conclusion by showing how Taylor’s argument has been misunderstood by his critics. In defending Taylor, it is shown that the two types of objections levied against him fail to even blemish his design argument, let alone refute it. Consideration is also given to the argument’s historical lineage, along with a proposal for future considerations of the connection between epistemological realism and design.
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967342.296519
We extend a result by Gallow concerning the impossibility of following two epistemic masters, so that it covers a larger class of pooling methods. We also investigate a few ways of avoiding the issue, such as using nonconvex pooling methods, employing the notion of imperfect trust or moving to higher-order probability spaces. Along the way we suggest a conceptual issue with the conditions used by Gallow: whenever two experts are considered, whether we can trust one of them is decided by the features of the other!
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967367.296532
This paper explores the concept of "Nothingness" and its connection to Graham Priest's paraconsistent logic, with a critical focus on Heidegger's ontological perspective. Heidegger argues that logic and ontology are incompatible, and truth extends beyond mere propositions, tied to the indescribable experience of "Nothing." He contends that logical rules are not essential for ontological truth, leading to two conceptions of truth: fundamental and propositional. The study delves into this profound examination, considering the implications for understanding truth and the limitations of logic in grasping the elusive aspects of existence.