Books: 'Argument for nature'

1

Lambert, Karel. The nature of argument. Lanham [Md.]: University Press of America, 1987.

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2

The nature of moral reasoning: The framework and activities of ethical deliberation, argument, and decision-making. South Melbourne, Vic., Australia: Oxford University Press, 2004.

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3

Picturing the book of nature: Image, text, and argument in sixteenth-century human anatomy and medical botany. Chicago: University of Chicago Press, 2011.

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4

Amaya, Amalia. The tapestry of reason: An inquiry into the nature of coherence and its role in legal argument. Oxford: Hart Publishing, 2015.

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5

Manning, Owen. An inquiry into the grounds and nature of the several species of ratiocination: In which the argument made use of in the philosophical essays of D. Hume, esq., is occasionally taken notice of. Bristol: Thoemmes, 1989.

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6

Manning, Owen. An inquiry into the grounds and nature of the several species of ratiocination: In which the argument made use of in the philosophical essays of D. Hume, Esq., is occasionally taken notice of : 1750. London: Routledge/Thoemmes, 1998.

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7

Wróblewski, Zbigniew. Natura i cele: Dyskusja argumentu teleologicznego na rzecz ochrony przyrody. Lublin: Wydawn. KUL, 2010.

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8

Moros, Enrique R. El argumento ontológico modal de Alvin Plantinga. Pamplona: Eunsa, 1997.

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9

Understanding editorial text: A computer model of argument comprehension. Boston: Kluwer Academic Publishers, 1990.

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10

Mason, Andrew John. Arguments used by modern writers in theology and philosophy that are essentially fideisticin nature. Manchester: University of Manchester, 1996.

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11

Clearly seen: Constructing solid arguments for design. Dallas, Texas: Institute for Creation Research, 2012.

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12

Søren, Baggesen, Kristensen Thomas Møller, and Larsen Ide Hejlskov 1964-, eds. Naturen som argument. Odense: Universitetsforlag, 1994.

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13

Georg, Wieland, and Fraling Bernhard, eds. Natur im ethischen Argument. Freiburg, Schweiz: Universitätsverlag, 1990.

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14

1949-, Gísli Pálsson, and Hornborg Alf, eds. Negotiating nature: Culture, power and environmental argument. Lund: Lund University Press, 2000.

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15

Evans, C. Stephen. The Naïve Teleological Argument. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190842215.003.0007.

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This chapter considers an argument from design, meant for those without a technical scientific background, and based on Thomas Reid’s concept of natural signs. For Reid, sensations function as natural signs in perception when some object in the world causes sensations, on the basis of which one is disposed to form beliefs and concepts about those objects. This establishes direct, non-inferential knowledge of what we perceive. If God exists, it is plausible that He would make himself known by means of natural signs. One kind of natural sign would be the perceived design in nature. According to both externalist and internalist accounts of knowledge, natural signs of God offer justification for a person to believe in God. The justification could be non-inferential but the sign could also be the basis of an argument of the type explained in this chapter. The chapter ends by responding to an objection from evolution against apparent design.

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16

Textor, Mark. The Nature of Enjoyment. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199685479.003.0012.

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According to Brentano, enjoying an activity is loving or liking it. Brentano’s conception of love and hate is expounded by way of the analogies he draws with positive and negative judgement and I compare Brentano’s view with its main competitors: enjoying is appraisive attention to (Ryle, Gallie), propositional pleasure that something is the case (Feldman), or desire for the occurrence of a sensation (Heathwood). I discuss Hamilton’s Argument from Temporal Direction against the desire view of enjoyment and propose that a modified version of the argument, the Argument from Awareness of Satisfaction, speaks in favour of Brentano’s view of enjoyment.

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17

Ruth-Elisabeth, Mohrmann, and Holzhauer Heinz, eds. Argument Natur--was ist natürlich?: Studium generale : Wintersemester 1995/6. Münster: Lit, 1999.

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18

Goff, Philip. Revelation and the Transparency Argument. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677015.003.0005.

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This chapter complete the argument against physicalism. The chapter defends the thesis of Revelation, roughly the thesis that we stand in a special epistemic relationship to our conscious states such that (i) their nature is introspectively revealed to us, and (ii) we know with something close to certainty that they are instantiated. Revelation is supported on the grounds that it is the best explanation of Super-Justification, roughly the thesis that certain truths about our conscious experience can be known with something close to certainty. Revelation implies that we grasp the essences of our conscious states, and hence it secures the crucial premise of the transparency conceivability argument outlined in the last chapter. However, Revelation is also inconsistent with physicalism in a more straightforward way: Revelation in conjunction with physicalism entails that we have introspective access to the supposed physical nature of our conscious states, which is clearly not the case.

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19

Nudds, Matthew. The Unitary Nature of Sounds. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198722304.003.0003.

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In this chapter I defend the claim, in response to the challenge raised by Soteriou in the previous chapter, that there is one kind of thing—a sound—that we hear whenever we hear something. The argument for this develops the idea that we should think of sounds as things that mediate our perception of things other than sounds. If successful, this argument would both show that we should reject a more catholic conception of the bearers of acoustic feature, and also raise a challenge to defenders of the view that sounds are events occurring to or involving their sources.

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20

Goldschmidt, Tyron. The Argument from (Natural) Numbers. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190842215.003.0004.

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This chapter considers Plantinga’s argument from numbers for the existence of God. Plantinga sees divine psychologism as having advantages over both human psychologism and Platonism. The chapter begins with Plantinga’s description of the argument, including the relation of numbers to any divine attribute. It then argues that human psychologism can be ruled out completely. However, what rules it out might rule out divine psychologism too. It also argues that the main problem with Platonism might also be a problem with divine psychologism. However, it will, at the least, be less of a problem. In any case, there are alternative, possibly viable views about the nature of numbers that have not been touched by Plantinga’s argument. In addition, the chapter touches on the argument from properties, and its relation to the argument from numbers.

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21

Collins, Robin. The Argument from Physical Constants. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190842215.003.0006.

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This chapter will explicate a new teleological argument for theism, one based on the intelligibility of the universe and the science-friendly character of the laws of nature. Specifically, it begins by presenting some of the preliminary evidence that the fundamental parameters of physics fall in a relatively small range that maximizes our ability to make scientific discoveries. This is called as the “fine-tuning for scientific discovery.” It then shows how this fine-tuning provides potentially powerful new evidence for theism. Unlike the much discussed anthropic fine-tuning (or fine-tuning for life), this kind of fine-tuning cannot be explained by the multiverse hypothesis since it does not encounter an observer-selection effect. Further, it avoids some other objections commonly raised against the anthropic fine-tuning argument, such as the so-called normalizability problem. Consequently, this new fine-tuning argument has the potential of providing an outstanding supplement to the standard anthropic fine-tuning argument for theism.

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22

McDermid, Douglas. Kames and the Argument from Perceptual Reliability. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198789826.003.0003.

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Critic and cousin to David Hume, Henry Home (1696–1782)—or Lord Kames, as he was known after his appointment to the Court of Session in 1752—had remarkably varied intellectual interests. His principal philosophical work is Essays on the Principles of Morality and Natural Religion (1751, revised in 1758 and again in 1779), which contains constructive rejoinders to many of the sceptical arguments presented by Hume and Berkeley. The purpose of this chapter is to analyse Kames’s little-known defence of perceptual realism as it was set forth in the 1751 version of his Essays. As will become apparent in Chapter 3, Kames’s views about the nature of perception anticipated and inspired Thomas Reid’s plea for the view that we have immediate knowledge of a mind-independent world. This makes Kames the de facto founder of the Scottish common sense realist tradition.

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23

The Idea of the World: A Multi-Disciplinary Argument for the Mental Nature of Reality. Iff Books, 2019.

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24

Clarke, Katherine. The Conquest of Nature. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820437.003.0006.

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This chapter examines in detail the metaphorical language of desire, control, war and conquest which characterizes Herodotus’ account of Persian interaction with the natural world. After considering the appeal of beautiful lands more generally, it focuses on the particular and excessive desire for natural beauty which is most strongly manifested by Persian kings and their advisers. It argues that Herodotus associates a specific language of rage, passionate desire, punishment, enslavement, and control with the Persians in relation to their imperial bids, which marks them out as distinct from other characters. The argument is strengthened by Herodotus’ application of the metaphor of the alliance of the natural world with some of the victims of Persian imperialism. The idea that ‘the divine’ responds to the narrative through natural phenomena is also explored.

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25

Jago, Mark. From Nature to Grounding. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198755630.003.0011.

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Grounding is a powerful metaphysical concept; yet there is widespread scepticism about the intelligibility of the notion. This paper proposes an account of an entity’s nature or essence, which is then used to provide grounding conditions for that entity. It is claimed that an understanding of an entity’s nature, together with an account of how logically complex entities are grounded, provides all we need to understand how that entity is grounded. This approach not only allows us to say what grounds what, but it also sheds light on the formal features of the grounding relation. It provides a principled argument for the orthodox view that grounding is irreflexive, asymmetrical, and transitive, but it allows that it may not be well-founded. The resulting approach gives us a powerful framework for understanding nature, grounding, and the relationship between them.

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26

Manglos-Weber, Nicolette D. The Nature of Faith. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190841041.003.0007.

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This final empirical chapter shows how becoming embedded in religious-based relationships of personal trust can effect changes in migrants’ personal trajectories. In other words, new religious memberships and their associated trust networks can lead transnational Ghanaians to revise their aspirations and negotiate their identities in ways they otherwise wouldn’t. One example is how dedicated members and leaders in the congregation often retrospectively attach new meanings to their migrations, coming to believe that they came abroad to serve the religious community, even if they were not aware of it at the time of their initial moves. Another example is how members base their identities in religion in order to transcend the significance of ethnic, racial, and national identities. These effects reinforce the central argument that religious memberships indeed serve as a basis of trust networks, which are the relations in which people answer questions about meaning, identity, and desires for the future.

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27

McHughen, Alan. Fighting Mother Nature with Biotechnology. Edited by Ronald J. Herring. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780195397772.013.32.

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This article examines how biotechnology can be used to ensure a sustainable human future by address global problems such as human population growth, pollution, climate change, and limited access to clean water and other basic food production resources. It first considers the argument that rejects human technologies and industrial agriculture in favor of an approach that promotes a return to Mother Nature, along with the consequences of this perspective. It then turns to a discussion of popular misconceptions about the existence of a natural “species barrier” that prevents genes from moving from one species to another. It also provides a historical overview of agriculture before concluding with an evaluation of modern technologies that can sustain humans, particularly genetic engineering and biotechnology and their potential to address hunger and poverty.

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28

Halvorson, Hans. A Theological Critique of the Fine-Tuning Argument. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198798705.003.0007.

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The fine-tuning argument attempts to use data from contemporary physics as evidence for God’s existence. In particular, contemporary physics suggests that—in absence of any divine intervention—there was little chance that a universe like ours would come into existence. The chapter points out a theological problem with the fine-tuning argument: since God can choose the laws of nature, God can set the chances that a universe like ours would come into existence. It argues, however, that if God could be expected to create a nice universe, then God could also be expected to set favourable chances for a nice universe. Therefore, the fine-tuning argument defeats itself.

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29

Gjesdal, Kristin. Human Nature and Human Science. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198779650.003.0010.

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It is difficult to accept that Johann Gottfried Herder (1744–1803), an influential philosopher of history, language, and culture, was a prolific preacher and clergyman. His apparent Spinoza connection, his agreement with the pre-critical Kant, and his alleged naturalism seem to contradict his unquestioning acceptance of God. But when the human being is considered as the middle point a reconstruction of Herder devoid of this dichotomy is possible. Herder’s religious anthropology understands human beings both as historical and religious beings, which gives rise to his rejection of Christianity in its actuality as the sole future religion. The church raised itself above the individual and destroyed religions, cultures, and languages, whereas Herder’s notion of human religion—for him a universal concept—allows individual nations, cultures, languages, and religions to remain particular. Central for the argument are Herder’s Christliche Schriften (1793–8), the Ideen (1801–4), and the Adrastea (1801–4).

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30

Flannery, Tim F. Sunlight and Seaweed: An Argument for How to Feed, Power and Clean up the World. Text Publishing Company, 2017.

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31

McKibben, Bill. Maybe One: An Argument for Single-Child Families in the Millennium. Villard Books, 1998.

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32

Levine, Joseph. On the Phenomenology of Thought. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198800088.003.0004.

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In this paper I address the debate over the existence and nature of “cognitive phenomenology,” the alleged contribution to phenomenal consciousness made by non-sensory, cognitive states. I distinguish various versions of the position that there is cognitive phenomenology, evaluate what I take to be the two principal arguments for its existence, and then conclude that only one of the weaker versions is supported by the argument that survives criticism. The two principal arguments are the self-knowledge argument and the phenomenological argument, also known as the “phenomenal contrast” argument. While I endorse the latter, I argue that the former is ultimately question-begging. I end with some speculative considerations.

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33

Hu, Xuhui. Encoding applied arguments. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808466.003.0006.

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This chapter applies the theoretical framework of events to the study of non-core arguments. The applied argument in the symmetric applicative construction is introduced by a PP. This PP serves as the modifier of the event predicate, and its head, a null P, is incorporated into V. In an asymmetric applicative, including the ditransitive construction in English, two predicates are involved: in addition to the matrix verb, the other predicate is a PHAVEP. The derivation of this construction is therefore by nature identical to that of English resultatives. An implication of this chapter concerns the syntactic distinction between core arguments and non-core arguments. The core argument is merged in either [Spec EP] or [Spec FP], while the applied argument is introduced elsewhere providing its merge position is permitted by general syntactic constraints.

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34

Papish, Laura. Self-Deception, Dissimulation, and the Universality of Evil in Human Nature. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190692100.003.0006.

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This chapter considers whether self-deception informs Kant’s notoriously controversial claim that there is an evil rooted universally throughout the human species. It is ultimately argued that while self-deception as described in Chapters 3 and 4 cannot be implicated in his argument, a nearby kind of practical-epistemic failing, namely dissemblance or dissimulation (Verstellen), can be. To help secure this conclusion, the chapter also addresses several important interpretive challenges including: whether Kant intends his claims about a universal evil to be a priori or empirically grounded; whether the social (or unsocial) aspects of human life are relevant to Kant’s proof; if Kant can justifiably describe the evil that runs throughout human nature as both a propensity or willingness and a chosen disposition; how the universality of evil can exist alongside the possibility of individual moral reform; and what to make of the claim that evil attaches to the human race’s “species” character.

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35

Pereboom, Derk. Transcendental Arguments. Edited by Herman Cappelen, Tamar Szabó Gendler, and John Hawthorne. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199668779.013.18.

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This article explores Immanuel Kant’s transcendental argument in philosophy. According to Kant, a transcendental argument begins with a compelling first premise about our thought, experience, knowledge, or practice, and then reasons to a conclusion that is a substantive and unobvious presupposition and necessary condition of the truth of this premise, or as he sometimes puts it, of the possibility of this premise’s being true. Transcendental arguments are typically directed against skepticism of some kind. For example, Kant’s Transcendental Deduction targets Humean skepticism about the applicability of a priori metaphysical concepts, and his Refutation of Idealism takes aim at skepticism about an external world. The article first considers the nature of transcendental arguments before analysing a number of specific transcendental arguments, including Kant’s Transcendental Deduction and Refutation of Idealism. It also discusses contemporary arguments, such as those forwarded by P. F. Strawson and and Christine Korsgaard, together with their problems and prospects.

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36

Button, Tim, and Sean Walsh. Transcendental arguments against model-theoretical scepticism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198790396.003.0009.

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The overarching moral of the two previous chapters is that moderate modelists cannot explain how they could hope to pin down any particular isomorphism type, and so cannot deliver on their goal of explicating structure-talk in terms of isomorphism types. This observation can lead to a kind of model-theoretical scepticism: that is, a moderate modelist might think that model theory has shown to us that we simply cannot pick out the the natural numbers. After distinguishing Moorean arguments from transcendental arguments, we present two transcendental arguments against model-theoretical scepticism. The Metaresources Transcendental Argument, due essentially to Bays, begins from the observation that the model theory which the sceptic uses seems to involve a lot of mathematics already. The Disquotational Transcendental Resources Argument concerns the specifically semantic nature of the sceptical hypotheses. Both aim to show that, insofar as we understand the sceptical hypothesis, we can show it does not obtain.

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37

Yandell, Keith E. Hume’s Natural History of Religion. Edited by Paul Russell. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199742844.013.27.

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Hume’s Dialogues Concerning Natural Religion, Dialogues 1–11 discuss religion’s foundation in human reason. Dialogue 12, in which Philo. the relentless opponent of pro-theistic arguments, makes his “confession” that he embraces natural religion; namely, the view that the cause or causes of order in nature bear some remote analogy to human intelligence. Hume’s Natural History of Religion, although published earlier than the posthumous Dialogues, is, in effect, a second volume to them. It presents a complex naturalistic explanation of religion’s origin in human nature, providing a sophisticated (and controversial) account of religion’s origin that is also a critique of religious belief. The core of this critique is an argument that theistic belief cannot be rendered so as to significantly differ from an atheism that grants that natural order has some cause or other.

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38

Paster, Gail Kern. Minded Like the Weather. Edited by Michael Neill and David Schalkwyk. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780198724193.013.13.

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This chapter pursues two arguments about the body in King Lear—the matter of what, for the early moderns, went into the natural making of hard hearts, and the question of how to link natural cruelty to Lear’s embodied emotions in the storm. This argument involves the relation between the ethical implications of early modern cosmology and the play’s representation of emotions, especially the dark emotions that give rise to the evil characters’ manifest competition in cruelty—their hard-heartedness. Contrasts between the cruelty visited upon Lear by Goneril and Regan and the pain inflicted upon him by the storm will become part of the play’s representation of elemental nature, as that nature is reflected in human emotions, human behaviour, and the tempestuous physical world. In Shakespeare's representation of elemental nature Lear’s body becomes a representative tragic body.

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39

Levine, Joseph. Quality and Content. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198800088.001.0001.

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The papers presented in this volume cover topics, such as the “phenomenal concept strategy,” to defend materialism from anti-materialist intuitions, the doctrine of representationalism about phenomenal character, the modal argument against materialism, the nature of demonstrative thought, and cognitive phenomenology. On the one hand, I argue that the phenomenal concept strategy cannot work and that representationalism has certain fatal flaws, at least if it’s to be joined to a materialist metaphysics. On the other, I defend materialism from the modal argument, arguing that it relies on a questionable conflation of semantic and metaphysical issues. I also provide a naturalistic theory of demonstrative thought, criticizing certain philosophical arguments involving that notion in the process. I argue as well that the peculiarly subjective nature of secondary qualities provides a window into the nature of the relation between phenomenal character and intentional content, and conclude that relation involves a robust notion of acquaintance.

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40

Cornelia, Lauf, Kosuth Joseph, and Josh Baer Gallery, eds. Natura naturata: (an argument for still life). New York: Josh Baer Gallery, 1989.

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41

Meierhenrich, Jens. “A Rational Core within an Irrational Shell”. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198814412.003.0007.

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This chapter turns from the making of The Dual State to its theoretical significance. Fraenkel’s principal argument had three parts. The first part comprised several counterintuitive propositions about the nature of the institutional design of the Nazi political order. Fraenkel argued that this structure consisted of two interacting states: a prerogative and a normative state. The second part of his argument revolved around the institutional effects of this bifurcated state. Fraenkel claimed that it facilitated not only violent domination but also allowed for an orderly transition to and consolidation of authoritarian rule. The third part of Fraenkel’s argument concerned the institutional origins of the dual state. I elaborate and critically evaluate each of these arguments in turn. Through an in-depth engagement with the strengths—and weaknesses—of The Dual State, I prepare the ground for the remainder of the analysis.

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42

Sue, Stolton, and Dudley Nigel, eds. Arguments for protected areas: Multiple benefits for conservation and use. Sterling, VA: Earthscan, 2010.

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43

Finnigan, Bronwyn. Buddhist Idealism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198746973.003.0011.

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This chapter surveys some of the most influential Buddhist arguments in defense of idealism. It begins by clarifying the central theses under dispute and rationally reconstructs arguments from four major Buddhist figures in defense of some or all of these theses. It engages arguments from Vasubandhu’s Viṃśikā and Triṃśikā; Dignāga’s Ālambanaparīkṣā; the sahopalambhaniyama inference developed by Dharmakīrti; and Xuanzang’s logical argument. It aims to clarify what is being argued and motivate these arguments in terms of their presuppositions. These presuppositions range from views about the nature of mind and metaphysics to epistemology and logic. By making this context explicit, this chapter introduces central ideas in Buddhist philosophy and suggests ways in which they were mobilized in support of an idealist conclusion.

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44

Scott, Dominic. Listening to Reason in Plato and Aristotle. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863328.001.0001.

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Focusing on Plato’s Republic and Aristotle’s Nicomachean Ethics, this book compares their views on the persuasiveness of moral argument: how far did they think it could reach beyond a narrow circle of believers and influence people more generally? Answering this question requires a wide–ranging approach, which examines their views on such topics as rationality, moral psychology, rhetoric, education, and gender. The first part of the book shows that for Plato certain kinds of argument are beyond the reach of most people, specifically arguments that make appeal to transcendent Forms. But he still thought that there is another level of argument, restricted to human psychology and politics, which could have a much wider appeal, especially if supplemented by the appropriate rhetoric. The second half of the book turns to the Nicomachean Ethics to determine Aristotle’s views about the reach of moral argument, as well as its purposes. He is certainly very restrictive when it comes to the kinds of argument pursued in the work itself, proposing to talk only to those who are mature in years and well brought up. Like Plato, however, he also allows for the possibility of another type of discourse, which is more rhetorical in nature and could benefit those who are less mature. Though mainly focused on the Republic and Nicomachean Ethics, this book also examines relevant passages from Plato’s Laws and Aristotle’s Politics.

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45

Goff, Philip. Consciousness and Fundamental Reality. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677015.001.0001.

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A core philosophical project is the attempt to uncover the fundamental nature of reality, the limited set of facts upon which all other facts depend. Perhaps the most popular theory of fundamental reality in contemporary analytic philosophy is physicalism: the view that the world is fundamentally physical in nature. The first half of this book argues that physicalist views cannot account for the evident reality of conscious experience and hence that physicalism cannot be true. However, the book also tries to show that familiar arguments to this conclusion—Frank Jackson’s form of the knowledge argument and David Chalmers’ two-dimensional conceivability argument—are not wholly adequate. The second half of the book explores and defends a radical alternative to physicalism known as “Russellian monism.” Russellian monists believe that (i) physics tells us nothing about the concrete, categorical nature of material entities, and that (ii) it is this “hidden” nature of matter that explains human and animal consciousness. Throughout the second half of the book various forms of Russellian monism are surveyed, and the key challenges facing it are discussed. Ultimately the book defends a cosmopsychist form of Russellian monism, according to which all facts are grounded in facts about the conscious universe.

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46

Brogaard, Berit. The Representational View of Experience. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190495251.003.0004.

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In chapter 3, the author presents two arguments for the view that visual experience is representational. The first shows that phenomenal ‘look’ and ‘seem’ reflect phenomenal, representational properties of visual perception. It follows that experience is representational. This conclusion is consistent with some versions of naive realism, but considerably stronger than the minimal content view that takes content to be a description of what it is like for the subject to have the experience. The second argument establishes that the perceptual relation that obtains between experience and its object in core cases cannot fully explain the phenomenology of experience. In order to explain its phenomenology, we will need to appeal to the experience’s representational nature. The second argument thus shows that visual experience is fundamentally representational and not fundamentally relational, which is the central claim of the representational view.

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Briggs, Andrew, Hans Halvorson, and Andrew Steane. It Keeps Me Seeking. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808282.001.0001.

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Two scientists and a philosopher aim to show how science both enriches and is enriched by Christian faith. The text is written around four themes: 1. God is a being to be known, not a hypothesis to be tested; 2. We set a high bar on what constitutes good argument; 3. Uncertainty is OK; 4. We are allowed to open up the window that the natural world offers us. This is not a work of apologetics. Rather, the text takes an overview of various themes and gives reactions and responses, intended to place science correctly as a valued component of the life of faith. The difference between philosophical analysis and theological reflection is expounded. Questions of human identity are addressed from philosophy, computer science, quantum physics, evolutionary biology and theological reflection. Contemporary physics reveals the subtle and open nature of physical existence, and offers lessons in how to learn and how to live with incomplete knowledge. The nature and role of miracles is considered. The ‘argument from design’ is critiqued, especially arguments from fine-tuning. Logical derivation from impersonal facts is not an appropriate route to a relationship of mutual trust. Mainstream evolutionary biology is assessed to be a valuable component of our understanding, but no exploratory process can itself fully account for the nature of what is discovered. To engage deeply in science is to seek truth and to seek a better future; it is also an activity of appreciation, as one may appreciate a work of art.

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48

Nature in question: An anthology of ideas and arguments. London: Earthscan, 1993.

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), Clarke John (Ed, ed. Nature in Question, An Anthology of Ideas and Arguments. Earthscan Publications, 1993.

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Horwich, Paul. Wittgenstein’s Global Deflationism. Edited by Herman Cappelen, Tamar Szabó Gendler, and John Hawthorne. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199668779.013.35.

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This article explores Ludwig Wittgenstein’s ideas about the nature of philosophy, with particular emphasis on his rejection of “T-philosophy”—a traditionally dominant form of philosophy that, although self-consciosly a priori, is shaped by theoretical goals and methods of reasoning that closely resemble those of the sciences. After discussing the goals and methods that characterize T-philosophy, the article presents a formidable Wittgensteinian argument against that practice. It proceeds to describe the sort of treatment of particular philosophical problems that is called for by this argument; and it assesses the common complaint against Wittgenstein that his overall position is self-undermining—an anti-theoretical theory. It goes on to consider whether Wittgenstein’s perspective involves an objectionable prioritization of language over reality, that is, an objectionable “linguistic turn”. Finally, it compares Wittgenstein’s arguments with the Oxonian “ordinary language philosophy” of philosophers such as Austin, Ryle, and Strawson.

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Books on the topic 'Argument for nature'

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