The Routledge Handbook of Feminist Philosophy of Science is a comprehensive resource for feminist thinking about and in the sciences. Its 33 chapters were written exclusively for this Handbook by a group of leading international philosophers as well as scholars in gender studies, women's studies, psychology, economics, and political science. The chapters of the Handbook are organized into four main parts: I. Hidden Figures and Historical Critique II. Theoretical Frameworks III. Key Concepts and Issues IV. Feminist Philosophy of Science in Practice. The chapters in this extensive, fourth part examine the relevance of feminist philosophical thought for a range of scientific and professional disciplines, including biology and biomedical sciences; psychology, cognitive science, and neuroscience; the social sciences; physics; and public policy. The Handbook gives a snapshot of the current state of feminist philosophy of science, allowing students and other newcomers to get up to speed quickly in the subfield and providing a handy reference for many different kinds of researchers.

Is torturing the innocent OK? Just now something happened: it seemed to you that torturing the innocent is wrong. What kind of mental state were you in? What is its nature? Perhaps you now believe that torturing the innocent is wrong because it just seemed to you that it is. If so, that seems appropriate. But is it really, and if so, what could explain this? In this book, Koksvik argues these mental states form a psychological kind called 'intuition', and that having an intuition indeed justifies you in believing what it says. What explains this, he argues, is how similar intuition is to perception. Through a detailed examination he shows that intuition, just like perception, is a conscious experience, and that the two experience types have important properties in common, in virtue of which they can both justify belief. In sharp contrast to traditional thought, Koksvik argues that intuition is completely unrestricted in content: we have intuitions about morality and metaphysics, but also about all sorts of everyday things, like danger or trustworthiness, and in all cases they can justify. The use of intuition is thus not only a legitimate part of philosophical and scientific practice, it also plays a pervasive, important and legitimate role in all of our everyday rational lives.

Phenomenology has primarily been concerned with questions about knowledge and ontology. However, in recent years the rise of interest and research in phenomenology and embodiment, the emotions and cognitive science has seen the concept of agency move to a central place in the study of phenomenology generally. The Routledge Handbook of Phenomenology of Agency is an outstanding reference source to this topic and the first volume of its kind. It comprises twenty-seven chapters written by leading international contributors. Organised into two parts, the following key topics are covered: * major figures * the metaphysics of agency * rationality * voluntary and involuntary action * moral experience * deliberation and choice * phenomenology of agency and the cognitive sciences * phenomenology of freedom * embodied agency Essential reading for students and researchers in phenomenology, philosophy of mind, metaphysics and philosophy of cognitive science The Routledge Handbook of Phenomenology of Agency will also be of interest to those in closely related subjects such as sociology and psychology.

In our everyday social interactions, we try to make sense of what people are thinking, why they act as they do, and what they are likely to do next. This process is called mindreading. Mindreading, Shannon Spaulding argues in this book, is central to our ability to understand and interact with others. Philosophers and cognitive scientists have converged on the idea that mindreading involves theorizing about and simulating others' mental states. She argues that this view of mindreading is limiting and outdated. Most contemporary views of mindreading vastly underrepresent the diversity and complexity of mindreading. She articulates a new theory of mindreading that takes into account cutting edge philosophical and empirical research on in-group/out-group dynamics, social biases, and how our goals and the situational context influence how we interpret others' behavior. Spaulding's resulting theory of mindreading provides a more accurate, comprehensive, and perhaps pessimistic view of our abilities to understand others, with important epistemological and ethical implications. Deciding who is trustworthy, knowledgeable, and competent are epistemically and ethically fraught judgments: her new theory of mindreading sheds light on how these judgments are made and the conditions under which they are unreliable. This book will be of great interest to students of philosophy of psychology, philosophy of mind, applied epistemology, cognitive science and moral psychology, as well as those interested in conceptual issues in psychology.

This book, first published in 1990, is a detailed examination of David Hume's Treatise of Human Nature. It shows that the theory of mind developed in the Trestise is a thread which ties together many of the seemingly unrelated philosophical issues discussed in the work. Hume's primary objective was to defend a 'bundle theory' of mind, and, through a close examination of the texts, this book provides a thorough account of how Hume understood this theory and the problems he discovered with it.

Virtue, Narrative, and Self connects two philosophical areas of study that have long been treated as distinct: virtue theory and narrative accounts of personal identity. Chapters address several important issues and neglected themes at the intersection of these research areas. Specific examples include the role of narrative in the identification, differentiation, and cultivation of virtue, the nature of practical reasoning and moral competence, and the influence of life's narrative structure on our conceptions of what it means to live and act well. This volume demonstrates how recent work from the philosophy of mind and action concerning narrativity and our understanding of the self can shed new light on questions about the nature of virtue, practical wisdom, and human flourishing. This book will be of interest to scholars and advanced students working in virtue theory, moral philosophy, philosophy of mind and action, and moral education.

Emerging research on the subject of happiness-in psychology, economics, and public policy-reawakens and breathes new life into long-standing philosophical questions about happiness (e.g., What is it? Can it really be measured or pursued? What is its relationship to morality?). By analyzing this research from a philosophical perspective, Lorraine L. Besser is able to weave together the contributions of other disciplines, and the result is a robust, deeply contoured understanding of happiness made accessible for nonspecialists. This book is the first to thoroughly investigate the fundamental theoretical issues at play in all the major contemporary debates about happiness, and it stands out especially in its critical analysis of empirical research. The book's coverage of the material is comprehensive without being overwhelming. Its structure and pedagogical features will benefit students or anyone studying happiness for the first time: Each chapter opens with an initial overview and ends with a summary and list of suggested readings.

Emerging research on the subject of happiness-in psychology, economics, and public policy-reawakens and breathes new life into long-standing philosophical questions about happiness (e.g., What is it? Can it really be measured or pursued? What is its relationship to morality?). By analyzing this research from a philosophical perspective, Lorraine L. Besser is able to weave together the contributions of other disciplines, and the result is a robust, deeply contoured understanding of happiness made accessible for nonspecialists. This book is the first to thoroughly investigate the fundamental theoretical issues at play in all the major contemporary debates about happiness, and it stands out especially in its critical analysis of empirical research. The book's coverage of the material is comprehensive without being overwhelming. Its structure and pedagogical features will benefit students or anyone studying happiness for the first time: Each chapter opens with an initial overview and ends with a summary and list of suggested readings.

The past decade has witnessed an exciting (and controversial) new approach to philosophy: Experimental philosophers aim to supplement, and perhaps to supplant, traditional philosophical approaches by employing empirical methods from the social sciences. In "Advances in Experimental Philosophy of Mind," leading experimental philosophers apply these methods to questions about the nature of the mind, the self, consciousness, moral judgment, and concepts.By bringing empirical methods to bear on key issues, "Advances in Experimental Philosophy of Mind" pushes the debates forward, casting new insight on perennial problems. This is an essential resource for professors, graduate students, and advanced undergraduates interested in either philosophy of mind or the burgeoning field of experimental philosophy.

This book examines contemporary structural social injustices from a feminist perspective. It asks: what makes oppression, discrimination, and domination wrongful? Is there a single wrongness-making feature of various social injustices that are due to social kind membership? Why is sexist oppression of women wrongful? What does the wrongfulness of patriarchal damage done to women consist in? In thinking about what normatively grounds social injustice, the book puts forward two related views. First, it argues for a paradigm shift in focus away from feminist philosophy that is organized around the gender concept woman, and towards feminist philosophy that is humanist. This is against the following theoretical backdrop: Politically effective feminism requires ways to elucidate how and why patriarchy damages women, and to articulate and defend feminism's critical claims. In order to meet these normative demands an influential theoretical outlook has emerged: for emancipatory purposes feminist philosophers should articulate a thick conception of the gender concept woman around which feminist philosophical work is organized. However, Part I of the book argues that we should resist this move, and that feminist philosophers should reframe their analyses of injustice in humanist terms. Second, the book spells out a humanist alternative to the more prevalent gender-focus in feminist philosophy. This hinges on a notion of dehumanization, which Part II of the book develops. The argued for understanding of dehumanization is used to explicate the wrongness-making feature of social injustices, both in general and of those due to patriarchy. Dehumanization is not another form of injustice-rather, it is that which makes forms of social injustice unjust. The book's second part then provides a regimentation of social injustice from a feminist perspective in order to spell out the specifics of the proposed humanist feminism, and to demonstrate how it improves some non-feminist analyses of injustice too.

This book offers a comprehensive study of the nature and significance of offense and offensiveness. It incorporates insights from moral philosophy and moral psychology to rationally reconstruct our ordinary ideas and assumptions about these notions. When someone claims that something is offensive, others are supposed to listen. Why? What is it for something to be offensive? Likewise, it's supposed to matter if someone claims to have been offended. Is this correct? In this book, Andrew Sneddon argues that we should think of offense as a moralized bad feeling. He explains offensiveness in terms of symbolic value. We tend to give claims of both offense and offensiveness more credence than they deserve. While it is in principle possible for there to be genuine moral problems of offense and offensiveness, we should expect such problems to be rare. Offense and Offensiveness: A Philosophical Account will be of interest to scholars and students working in moral philosophy and moral psychology.

Emotions play an important role in both sport and games, from the pride and joy of victory, the misery and shame of defeat, and the anger and anxiety felt along the way. This volume brings together experts in the philosophy of sport and games and experts in the philosophy of emotion to investigate this important area of research. The book discusses the role of the emotions for both participants and spectators of sports and games, including detailed discussions of suffering, shame, anger, anxiety, misery and hatred. It also investigates the issues of collective emotions in relation to sport such as the shared joy of a football crowd when their team scores a goal. In addition, this volume examines the role of pretence and make believe in emotional reactions to sport. In so doing, it makes important contributions both to the philosophy of sport and to the philosophy of emotions, which will be of interest to researchers and students in both fields. This book was first published as a special issue of the Journal of the Philosophy of Sport.

The Kantian Aesthetic explains the kind of perceptual knowledge involved in aesthetic judgments. It does so by linking Kant's aesthetics to a critically upgraded account of his theory of knowledge. This upgraded theory emphasizes those conceptual and imaginative structures which Kant terms, respectively, "categories" and "schemata." By describing examples of aesthetic judgment, it is shown that these judgments must involve categories and fundamental schemata (even though Kant himself, and most commentators after him, have not fully appreciated the fact). It is argued, in turn, that this shows the aesthetic to be not just one kind of pleasurable experience amongst others, but one based on factors necessary to objective knowledge and personal identity, and which, indeed, itself plays a role in how these capacities develop.
In order to explain how individual aesthetic judgments are justified, and the aesthetic basis of art, however, the Kantian position just outlined has to be developed further. This is done by exploring some of his other ideas concerning how critical comparisons inform our cultivation of taste, and art's relation to genius. By linking the points made earlier to a more developed account of this horizon of critical comparisons, a Kantian approach can be shown to be both a satisfying and comprehensive explanation of the cognitive basis of aesthetic experiences. It is shown also that the approach can even cover some of the kinds of avant-garde works which were thought previously to limit its relevance.

1. The use of memoir as a structure for disciplinary criticism is innovative and creative. 2. The field of humanistic psychology is growing, and this book will be an important contribution by one of the field's respected scholars. 3. Provides examples and illustrations of the ways in which professional associations, academic publishers, university administrators, and granting agencies fit into and help constitute the lives and development of academic psychologists

This book argues that there is a common cognitive mechanism underlying all indexical thoughts, in spite of their seeming diversity. Indexical thoughts are mental representations, such as beliefs and desires. They represent items from a thinker's point of view or her cognitive perspective. We typically express them by means of sentences containing linguistic expressions such as 'this (F)' or 'that (F)', adverbs like 'here', 'now', and 'today', and the personal pronoun 'I'. While generally agreeing that representing the world from a thinker's cognitive perspective is a key feature of indexical thoughts, philosophers disagree as to whether a thinker's cognitive perspective can be captured and rationalized by semantic content and, if so, what kind of content this is. This book surveys competing views and then advances its own positive account. Ultimately, it argues that a thinker's cognitive perspective - or her indexical point of view - is to be explained in terms of the content that is believed and asserted as the only kind of content that there is which thereby serves as the bearer of cognitive significance. The Indexical Point of View will be of interest to philosophers of mind and language, linguists, and cognitive scientists.

Non-cognitive expressions of the life of the subject - feeling, motion, tactility, instinct, automatism, and sentience - have transformed how scholars understand subjectivity, agency and identity. This collection investigates the critical purchase of the idiom of affect in this 'post-humanist' thinking of the subject. It also explores political and ethical questions raised by the deployment of affect as a theoretical and artistic category. Together the contributors to this collection map the theoretically heterogeneous field of post-humanist scholarship on affect, making inspiring, and at times surprising, connections between Spinoza's and Tomkins's theories of affect, the concept of affect and psychoanalysis, and affect and animal studies in art and literature. As a result, the concepts, vocabulary, compatibility, and attribution of affect are challenged and extended. The chapters in this book were originally published as a special issue of Angelaki.

This book presents new directions in contemporary anthropological dream research, surveying recent theorizations of dreaming that are developing both in and outside of anthropology. It incorporates new findings in neuroscience and philosophy of mind while demonstrating that dreams emerge from and comment on sociohistorical and cultural contexts. The chapters are written by prominent anthropologists working at the intersection of culture and consciousness who conduct ethnographic research in a variety of settings around the world, and reflect how dreaming is investigated by a range of informants in ever more diverse sites. As well as theorizing the dream in light of current anthropological and psychological research, the volume accounts for local dream theories and how they are situated within distinct cultural ontologies. It considers dreams as a resource for investigating and understanding cultural change; dreaming as a mode of thinking through, contesting, altering, consolidating, or escaping from identity; and the nature of dream mentation. In proposing new theoretical approaches to dreaming, the editors situate the topic within the recent call for an "anthropology of the night" and illustrate how dreams offer insight into current debates within anthropology's mainstream. This up-to-date book defines a twenty-first century approach to culture and the dream that will be relevant to scholars from anthropology as well as other disciplines such as religious studies, the neurosciences, and psychology.

Computational approaches dominate contemporary cognitive science, promising a unified, scientific explanation of how the mind works. However, computational approaches raise major philosophical and scientific questions. In what sense is the mind computational? How do computational approaches explain perception, learning, and decision making? What kinds of challenges should computational approaches overcome to advance our understanding of mind, brain, and behaviour? The Routledge Handbook of the Computational Mind is an outstanding overview and exploration of these issues and the first philosophical collection of its kind. Comprising thirty-five chapters by an international team of contributors from different disciplines, the Handbook is organised into four parts: History and future prospects of computational approaches Types of computational approach Foundations and challenges of computational approaches Applications to specific parts of psychology. Essential reading for students and researchers in philosophy of mind, philosophy of psychology, and philosophy of science, The Routledge Handbook of the Computational Mind will also be of interest to those studying computational models in related subjects such as psychology, neuroscience, and computer science.

While paternalism has been a long-standing philosophical issue, it has recently received renewed attention among scholars and the general public. The Routledge Handbook of the Philosophy of Paternalism is an outstanding reference source to the key topics, problems and debates in this exciting subject and is the first collection of its kind. Comprising twenty-seven chapters by a team of international contributors the handbook is divided into five parts: * What is Paternalism? * Paternalism and Ethical Theory * Paternalism and Political Philosophy * Paternalism without Coercion * Paternalism in Practice Within these sections central debates, issues and questions are examined, including: how should paternalism be defined or characterized? How is paternalism related to such moral notions as rights, well-being, and autonomy? When is paternalism morally objectionable? What are the legitimate limits of government benevolence? To what extent should medical practice be paternalistic? The Routledge Handbook of the Philosophy of Paternalism is essential reading for students and researchers in applied ethics and political philosophy. The handbook will also be very useful for those in related fields, such as law, medicine, sociology and political science.

The concept of evil is one of the most powerful in our moral vocabulary, and is commonly used today in both religious and secular spheres to condemn ideas, people, their actions, and much else besides. Yet appeals to evil in public debate have often deepened existing conflicts, through corruption of rational discourse and demonization of the other. With its religious overtones and implied absolutism, the concept of evil seems ill-suited to advancing public discourse and pro-social relations in a liberal democracy, as evidenced by its use in the abortion debate. International relations have also suffered from references to an 'axis of evil.' Recently, however, philosophers have begun reconceptualising evil within a secular, moral framework, using the idea of evil as the worst kind of immorality to inform and shape our responses to issues like torture, genocide and rape as a weapon of war. This book continues this trend, exploring a constructive role for the concept of evil in practical ethics. Part I of the book begins with two examinations of the concept itself, one focusing primarily on its secular manifestations and the other on evil in its religious context. Individuals are perhaps the primary focus of attributions of evil, and Part II looks at two particular manifestations of evil, in bullying and in mass killing, before considering the nature of evil as an immoral character trait. Part III moves beyond the individual to issues of collective evildoing, evil environments, and political evil. The final part considers responses to evil: can some evil be unforgiveable, and to what extent should we 'enhance' ourselves morally so as to prevent future evildoing? These essays, written by leading philosophers from around the world, including the late Claudia Card, will take the philosophical debate on moral evil in practical ethics to a new level.

This book explores the important yet neglected relationship between the philosophy of time and the temporal structure of perceptual experience. It examines how time structures perceptual experience and, through that structuring, the ways in which time makes perceptual experience trustworthy or erroneous. Sean Power argues that our understanding of time can determine our understanding of perceptual experience in relation to perceptual structure and perceptual error. He examines the general conditions under which an experience may be sorted into different kinds of error such as illusions, hallucinations, and anosognosia. Power also argues that some theories of time are better than others at giving an account of the structure and errors of perceptual experience. He makes the case that tenseless theory and eternalism more closely correspond to experience than tense theory and presentism. Finally, the book includes a discussion of the perceptual experience of space and how tenseless theory and eternalism can better support the problematic theory of naive realism. Philosophy of Time and Perceptual Experience originally illustrates how the metaphysics of time can be usefully applied to thinking about experience in general. It will appeal to those interested in the philosophy of time and debates about the trustworthiness of experience.

Our experience of other individuals as minded beings goes hand in hand with the awareness that they have a unique epistemic and emotional perspective on the experienced objects and situations. The same object can be seen from many different points of view, an event can awaken different emotional reactions in different individuals, and our position-takings can in part be mediated by our belonging to some social or cultural groups. All these phenomena can be described by referring to the metaphor of perspective. Assuming that there are different, and irreducible, perspectives we can take on the experienced world, and on others as experiencing the same world, the phenomenon of mutual understanding can consistently be understood in terms of perspectival flexibility. This edited volume investigates the different processes in which perspectival flexibility occurs in social life and particularly focuses on the constitutive role of imagination in such processes. It includes original works in philosophy and psychopathology showing how perspectival flexibility and social cognition are grounded on the interplay of direct perception and imagination.

Originally published in 1937. This book addresses the importance of the theory of values that rests on a general metaphysical understanding founded on a comprehensive view of all aspects of the world. The author speaks against the absolutist theories with a realistic one encompassing a theory of space and time and considering value as an object of immediate intuition. These great philosophical questions feed into discussions of the philosophy of religion and of science. Garnett distinguishes between spiritual and other values on the ground that the spiritual values are not subjective to satiety, while other values are. He contends that our knowledge of mind is as direct and reliable as our knowledge of the physical world. This is an important early book by an influential 20th Century thinker.