“The question I regularly encountered, and still do, is: Is that still Philosophy?” (more…)
“What is the first thing philosophers have to change about their ideas, or their ways of presenting them, when putting on their public policy hat?” (more…)
A team of researchers has reported on its collection and analysis of 70,000 responses to three scenarios that frequently comprise versions of the trolley problem. (more…)
I think you are right to be suspicious of the tendency of this institutional paradigm to postulate truths that are ‘basic’, ‘ultimate’ or ‘fundamental’ just at the point where things begin to look interesting or problematic from the point of view of those we in the profession pretentiously refer to as ‘non-philosophers’. (more…)
The Geography of Philosophy Project, initiated last year with a $2.6 million grant from the John Templeton Foundation, is “an interdisciplinary cross-cultural exploration of universality and diversity in fundamental philosophical concepts.” (more…)
In the new Oxford Review of Books, Daniel Kodsi, an apparently remarkably well-read Oxford undergraduate, conducts a wide-ranging three-part interview (I, II, III) with Kwame Anthony Appiah (NYU). Here’s an excerpt from Part II:
“Bullshitters. Who Are They and What Do We Know about Their Lives?” is the title of a new study conducted by John Jerrim (UCL), Phil Parker (Australian Catholic University), and Nikki Shure (UCL and IZA – Institute of Labor Economics).
So, just as naturalism-as-opposed-to-apriorism succumbs to scientism when it falsely assumes that whatever isn’t a priori must be science, naturalism-as-opposed-to-supernaturalism succumbs to scientism when it falsely assumes that whatever isn’t religion must be science. Granted, theological “explanations” don’t really explain anything; but it doesn’t follow, and it..
Some professors see their students, at least sometimes, as partners in education, but Matthew Slater, professor of philosophy at Bucknell University, does impressive work to make that partnership a reality.
What are the boundaries of philosophy? Why are they there and what is their nature? How do such boundaries structure the way philosophers approach understanding people, events, relationships, institutions, and so on? A few recent pieces around the Internet explore versions of these questions.
Justin E.H. Smith (Université Paris Diderot) argues at Berfrois that th..