In this essay, I argue that we are merely biological organisms. This view (animalism) explains everyday practices like watching ourselves in the mirror. The claim that we are psychological in nature – i.e. wherever our conscious experience goes, we follow – cannot explain something as trivial as watching ourselves in the mirror. Thus, we should accept animalism.

This essay takes a hard look at the current state of much academic (mainly analytic) philosophy and sets out to diagnose where things have gone wrong. It offers a sharply critical assessment of the prevailing narrowness, cliquishness, linguistic inertness, like-mindedness, intellectual caution, misplaced scientism, over-specialisation, guild mentality, lack of creative or inventive flair, and above all the self-perpetuating structures of privilege and patronage that have worked to produce this depressing situation. On the constructive side I suggest how a belated encounter with developments beyond its cultural-professional horizons – including certain aspects of ‘continental’ philosophy – might bring large (and reciprocal) benefits. I also offer some tentative ideas as to what ‘creativity’ could or should mean as applied to philosophical thinking and writing.

Craig's second philosophical argument for a beginning of the universe presupposes a dynamic theory of time, a limitation which makes the argument unacceptable for those who do not hold this theory. I argue that the argument can be modified thus: If time is beginning-less, then it would be the case that a person existing and counting as long as time exists would count an actual infinite by counting one element after another successively, but the consequent is metaphysically impossible, hence the antecedent is metaphysically impossible. I defend the premises and show that this argument does not presuppose the dynamic theory.

I argue that amongst its many benefits, the history of philosophy is an excellent resource for the cultivation of certain intellectual virtues, most notably gratitude, humility, and justice. Acquaintance with the history of philosophy can, therefore, be edifying, in the sense of being conducive to the cultivation and exercise of virtues. These virtues can be cultivated in many ways, but the history of philosophy offers unique means for securing them, and some familiar pedagogical and intellectual uses of the history of philosophy in fact reflect its edifying functions.

In this paper it is argued that we should not give money to beggars. Rather than spending our welfare budget on the people whom we happen to pass by on the street, we should spend it on those who are genuinely poor and who can be helped the most with each pound that we give. A pound given to a beggar in a Western country, it is argued, is a pound spent on someone who – in a global perspective – is relatively well off. That pound, if spent better, could have rescued the life of a starving child in another part of the world.

Kant's monumental Critique of Pure Reason (1781/1787) begins with his account of perception. Look around you. An experience is the result. You seem to see a chair and a person, say – your spouse at rest. A welcome sight. A gift from the world, in more than one sense. Yet not all aspects of the experience – even perhaps of its content – are coming to you from the world, according to Kant. What else is involved?

Loke argues against the possibility of any infinite collection, mainly on the grounds that number as an abstract entity (if it exists) cannot have causal power. But I argue that his argument conflates number as an abstract entity with number as a number of events or things. Loke also maintains that a situation of ‘infinities upon infinities’ poses problems, and I argue against this. Finally, Loke queries how an ‘extra’ can be added to an infinite collection, but I suggest this is here a misleading word.

A traditional defense of God in the face of pain and suffering is that humans learn from encounters with suffering – learn something wonderfully valuable that could not be learned in any other way. God is a teacher, and we humans are the students. This article examines the Problem of Evil through this paradigm. It argues that any God-as-teacher defense of evil fails on its face because God does not meet even the most lax standard for teacher behavior and action.

Based on Robert Baker's metaphorical view of damaging language, I argue that morally responsible individuals are obligated to refrain from using the word ‘gay’ as a negative adjective directed towards that which the speaker dislikes. According to the metaphorical view, while a speaker may understand her use of the word ‘gay’ as devoid of homosexual connotations, the hearer – particularly a young person still coming to understand his own sexuality – is likely to conclude that his ‘gayness’ puts him in the same hated category as all of those other objects, events, and persons who are negatively called ‘gay’.

The paradox is that a natural idea of what counts as confirmation implies that a green leaf confirms the hypothesis that all ravens are black. The following brief paper explains this paradox, proposes a resolution in terms of relative frequency, and suggests that this shows a link between confirmation and falsification.

Laurence Peddle's article ‘the Meaning and the Mystery of Life’ poses fascinating questions concerning the purpose or non-purpose of life and the interpretation of experience. My response questions his use of terms such as meaning, mystery and life-after-death, and his appeal to Hume on personal identity. Reason per se cannot take us all the way, nevertheless I enumerate reasons for caution in dismissing other people's self-understanding. The link between interpretation of experience and assumptions already held argues strongly for accepting the limits to human knowledge, thus enabling an openness which avoids premature foreclosure whether atheistic or religious.

This essay examines the results of my attempt to use humorous video clips in a ‘Philosophy of Humor and Laughter’ course taught in the Fall of 2010 and 2011. The regular display of these clips was designed to enhance my students' understanding of the central concepts of the course, participation in class discussions and to encourage them to think more critically and creatively. The results of a survey I administered at the end of the semester suggest that there is a positive correlation between the use of the humorous clips and my students' understanding of the content, engagement in the lessons and ability to think critically. Both the quantitative and qualitative results of the survey as well as other methods of data collection indicate that watching and analyzing the humorous clips provided the students with a very valuable perspective that illuminated the ideas that we read. The results of this study also suggest that a course on the philosophy of humor and laughter can be very effective in getting students to think philosophically and appreciate the value of philosophy for their lives.

I point out that, though animal bodies and their parts are not sufficiently similar to the products of conscious design to warrant an inference to a supernatural designer of the former things, the proponent of the design argument would be on firmer ground were he to base his inference on the more specific resemblance of well-functioning human eyes and brains to well-functioning cameras and computers. Though I argue that Darwin has not refuted the design argument, I conclude that the design arguer needs to show that there is a first cause in the enormously lengthy causal sequences which have culminated in human eyes and brains.

At a time of acute danger, people commonly petition God for help for themselves or their loved ones. Such prayer seems natural and, indeed, for believers, reasonable and acceptable. But once we closely examine what is actually happening in such situations, we see that frequently such prayer is not morally innocuous. I present a number of examples which illustrate the difficulty, and argue that even assuming the benevolence of the deity does not suffice to make such prayer legitimate.

In so far as philosophers can agree about anything, a majority would agree that the two most influential philosophers of the twentieth century were Ludwig Wittgenstein and Martin Heidegger. Both possessed unmatched philosophical profundity, both challenged and overturned fundamental areas of philosophical discourse and both changed philosophy forever. Both were charismatic teachers who generated and inspired a legion of followers and both spawned trajectories of philosophical research which remain vital to this day. And one of them – Martin Heidegger – supported the most evil regime in history.