It has been claimed, notably by Dawkins and Dennett, that there are units of cultural evolution, called ‘memes’, whose survival is explicable in terms of Darwin's theory of evolution by natural selection. They also play an important part in Dennett's theory of consciousness. Memes are distinct memorable units, not atoms, which have vehicles, and whose success depends on the ability of those vehicles to multiply. We argue that even if the theory of memes is structurally isomorphic with the theory of natural selection, it has a very different ontology calling for novel accounts of variation, replication and fitness. We question whether such accounts are plausible, and conclude that memes and their tokenings cannot assume the causal roles they would have to to obey the ‘laws’ of the theory of evolution by natural selection.

There is a decided consensus that Kantian ethics yields an absolutist case against torture – that torture is morally wrong and absolutely so. I argue that while there is a Kantian case against torture, Kantian ethics does not clearly entail absolutism about torture. I consider several arguments for a Kantian absolutist position concerning torture and explain why none are sound. I close by clarifying just what the Kantian case against torture is. My contention is that while Kantian ethics does not support a variety of moral absolutism about torture, it does suggest a strong version of legal absolutism.

This paper situates Wittgenstein in what is known as the causalism/anti-causalism debate in the philosophy of mind and action and reconstructs his arguments to the effect that reasons are not a species of causes. On the one hand, the paper aims to reinvigorate the question of what these arguments are by offering a historical sketch of the debate showing that Wittgenstein's arguments were overshadowed by those of the people he influenced, and that he came to be seen as an anti-causalist for reasons that are in large part extraneous to his thought. On the other hand, the paper aims to recover the arguments scattered in Wittgenstein's own writings by detailing and defending three lines of argument distinguishing reasons from causes. The paper concludes that Wittgenstein's arguments differ from those of his immediate successors; that he anticipates current anti-psychologistic trends; and that he is perhaps closer to Davidson than historical dialectics suggest.

Defended by scholars such as John McDowell and Julia Annas, the naturalism of second nature (NSN) claims that the virtues are part of a rational second nature instilled through moral education. While NSN emphasizes that rationality, fully developed, results in autonomy from nature, it is considered a sort of naturalism because the development of rational second nature unfolds through entirely natural processes. Critics object that NSN does not utilize human nature as a standard of evaluation, which is a problem for a view that claims to be a sort of naturalism. This paper attempts to meet this charge by introducing a novel way to understand the normative significance of human nature. It argues that NSN supports an analysis of human nature as the raw material of the virtues and, as such, the basis of a kind of aesthetic evaluation. Specifically, human nature is the basis of humaneness, a kind of beauty that belongs to what elevates or refines human nature. Thus, according to the fortified naturalism of second nature the ethical significance of human nature is explained by recognizing how the virtues exemplify a kind of beauty that only humans can have.

Ulrich Meyer's objections to Dummett's arguments on the time continuum fail because he takes Dummett to endorse Hume's atomistic doctrine that events are ‘loose and separate’, In fact, Dummett rejects this doctrine. He used it in his original article only to indicate that certain implications which are conceptually possible fom the point of view of the classical model of time are not actually conceptually possible.

A defence of the possibility of amoralism is important to discussions about the foundations of ethics and the justification of morality. I argue against Michael Smith's attempt to show, through a defence of internalism, that amoralism is incoherent. I argue first, that a de dicto reading of the externalist's explanation of changes in motivation which are pursuant upon changes in judgement is not objectionable or implausible as Smith contends; and second, that internalism cannot account for the effort of the will required to make such changes in motivation. I also argue that the internalism/externalism debate can be diffused by considering the epistemic difficulties associated with identifying motivating states and by rejecting the notion that motivation can be understood in terms of psychlogical states.

Timothy Williamson offers a proof of the counterintuitive claim that, if an object exists, then it exists necessarily. David Wiggins argues that this result reveals the philosophical disadvantage of a first level (or ‘ticking over’) view of the very ‘exists’ and the advantage of the second level account offered by Frege and Russell. The author seeks to show how, using an idea of G. Evans but without the use of the resources of ‘free logic’, all occurrences of ‘exist’, including its occurrence in true, negative existential, singular statements, can be accommodated to the Frege–Russell view and accorded the intuitively required modal status.

Indifference is often described as a vice. Yet who is indifferent; to what; and in what way is poorly understood, and frequently subject to controversy and confusion. This paper proposes a framework for the interpretation and analysis of ethically problematic forms of indifference in terms of how different states of indifference can be either more or less dynamic, or more or less sensitive to the nature and state of their object.

This paper focuses on an underappreciated issue that dreams raise for moral evaluation: is immorality possible in dreams? The evaluatiotial internalist is committed to answering ‘yes.’ This is because the internalist account of moral evaluation holds that the moral quality of a person's actions, what a person does, her agency in any given case is completely determined by factors that are internal to that agency, such as the person's motives and/or intentions. Actual production of either good or bad effects is completely irrelevant to the moral evaluation of that agency. Since agency can be expressed in a dream, the internalist is committed to dream immorality. Some may take this as a reductio of evaluational internalism, but whether or not this is the case the issue reveals what such a theory is committed to.

In this paper I explore the significance of dreams to morality, and argue that the absurdity of dream immorality supports an account of moral evaluation with an externalist component, rather than a purely internalist account of moral evaluation.

In ‘Philosophy as a Humanistic Discipline,’ Williams is mistaken in thinking that I accused him of thinking that that we can describe the world ‘as it is anyway’ without using concepts. Our real disagreement is over whether it makes sense to think that the concepts of physics do this. The central issue is this: the notion of ‘absoluteness’ is defined using at least one semantical notion (‘convergence’). If Williams' view is to work, I argue, at least one semantical notion needs to be absolute. But Williams himself concedes that semantical notions cannot be reduced to physical ones, and the ‘absolute conception’ is supposed to be given in terms of primary qualities alone.

Peter Geach's distinction between logically predicative and logically attributive adjectives has become part of the technical apparatus of philosophers, but no satisfactory explanation of what an attributive adjective is has yet been provided. Geach's discussion suggests two different ways of understanding the notion. According to one, an adjective is attributive just in case predications of it in combination with a noun fail to behave in inferences like a logical conjunction of predications. According to the other, an adjective is attributive just in case it cannot be applied in a truth-value-yielding fashion unless combined with a noun. The latter way of understanding the notion yields both a more defensible version of Geach's arguments that ‘good’ and ‘bad’ are attributive and a more satisfactory explanation of attributivity.

A number of recent writers have expressed scepticism about the viability of a specifically moral concept of obligation, and some of the considerations offered have been interesting and persuasive. This is a scepticism that has its roots in Nietzsche, even if he is mentioned only rather rarely in the debate. More proximately, the scepticism in question receives seminal expression in Elizabeth Anscombe's 1958 essay, ‘Modern Moral Philosophy’, a piece that is often paid lip-service to, but—like Nietzsche's work—has only rarely been taken seriously by those wishing to defend the conception of obligation under attack. This is regrettable. Anscombe's essay is powerful and direct, and it makes a forthright case for the claim that, in the absence of a divine law conception of ethics, any specifically moral concept of obligation must be redundant, and that the best that can be hoped for in a secular age is some sort of neo-Aristotelianism. Anscombe is right about this, we think. And, among those who disagree, one of the very few to have taken her on at all explicitly is Christine Korsgaard, whose Kantianism of course commits her to the view that the concept of moral obligation is central, with or without God. Here, we try to show that Korsgaard loses the argument.

The paper aims to explain and illustrate why Einstein and Kant, relativity and transcendental idealism, came to be discussed in one breath after the Special theory of relativity had emerged in 1905. There are essentially three points of contact between the theory of relativity and Kant's objective idealism. The Special theory makes contact with Kantian views of time; the General theory requires a non-Kantian view of geometry; but both relativity theories endorse a quasi-Kantian view of the nature of scientific knowledge. The paper shows that Einstein is a Kantian in his insistence on the synthesis of rationalism and empiricism, but not in the details of his physics.

Challenged by Lord Kelvin's claims that earth and sun were too young to give evolution sufficient time to do its work, especially in the human case, where care for the weak blunts the edge of natural selection, Darwin leaned on Lamarckian thoughts to accelerate the process. The mental and moral traits crowning human distinctiveness, he urged, arose through sexual selection. But promiscuity, infanticide, early betrothals, and female drudgery undermined these effects in “savage races.” In the inevitable decline and ultimate extinction of the “melanin races” Darwin believed he could observe human evolution underway before his eyes.

In his book The View from Nowhere, Thomas Nagel says that ‘the subjectivity of consciousness is an irreducible feature of reality’ (op. cit., p. 7). He speaks of ‘the essential subjectivity of the mental’ (ibid., p. 17), and of ‘the mind's irreducibly subjective character’ (ibid., p. 28). ‘Mental concepts’, he says, refer to ‘subjective points of view and their modifications’ (ibid., p. 37):

The subjective features of conscious mental processes—as opposed to their physical causes and effects—cannot be captured by the purified form of thought suitable for dealing with the physical world that underlines the appearances. Not only raw feels but also intentional mental states—however objective their content—must be capable of manifesting themselves in subjective form to be in the mind at all (ibid., pp. 15–16).

A television nature programme a year or two ago contained a striking sequence in which a giant squid was under threat from some other creature (no doubt a human being with a video camera). The squid responded in a way which struck me immediately and powerfully as one of fear. Part of what was striking in this sequence was the way in which it was possible to see in the behaviour of a creature physically so very different from human beings an emotion which was so unambiguously and specifically one of fear.

I much appreciate the honour of being invited to deliver the first Manson lecture, which, its founder has laid down, is to be devoted to the consideration of some subject of common interest to philosophy and medicine. I cannot think of anything which better fulfils that condition than the neurological approach to the problem of perception. The neurologist holds the bridge between body and mind. Every day he meets with examples of disordered perception and he learns from observing the effects of lesions produced by disease, or by the physiologist's experiments, something of how the neural basis of perception is organized. It is possible to study perception as though this was largely irrelevant. How far that view is right will be for you to judge when I have finished.

A.1. Some philosophers, including Tarski and Russell, have concluded from a study of various versions of the Liar Paradox ‘that there must be a hierarchy of languages, and that the words “true” and “false”, as applied to statements in any given language, are themselves words belonging to a language of higher order’. In his famous essay on truth Tarski claimed that ‘colloquial’ language is inconsistent as a result of its property of ‘universality’: that is, whatever can be said at all can in principle be said in it, with an extended vocabularly if necessary. Thus, in English we can talk about English expressions, what they denote, what they say, whether what they say is true or false, and so on: English contains its own metalanguage. This universality enables us to construct sentences which say of themselves that they are false, and by applying the law of excluded middle to them we easily derive a contradiction. Tarski concludes that ‘these antinomies seem to provide a proof that every language which is universal in the above sense, and for which the normal laws of logic hold, must be inconsistent’ (op. cit., pp. 164—5). He then proposes to avoid such contradictions by the use of a hierarchy of languages such that statements about any one language can be made only in a different language at a higher level.

McTaggart's argument for the unreality of space, unlike his argument for the unreality of time, has nothing to do with token-reflexives. The argument for the unreality of time depends on the contention that there would be no time if there were no facts whose descriptions essentially contain temporally token-reflexive expressions such as ‘now’, ‘past’, ‘present’, and ‘future’. According to Michael Dummett, McTaggart was right not to make an analogous claim about space

Psychologists have recently turned their attention to the nature of the recognition involved in judgment of familiarity. It has been suggested that, apart from judging a stimulus to be familiar when one is able to recall a context in which it was previously perceived, subjects are also able to judge that something is familiar merely on the basis of its faster perceptual processing.