Last Tuesday (March 1st), I successfully defended my dissertation. Also last week, I accepted a tenure-track position in the philosophy department at Wayne State University in Detroit, MI. I am, obviously, extremely excited about both of these facts, and, while I still have to format the dissertation and fill out some paperwork, this also means that I am pretty much finished with grad school.
This past Saturday, I gave a talk at the Early Modern Circle (an early modern philosophy workshop here in Southern California). The discussion during the Q&A session was very fruitful for me, so that was excellent.
Oh, also, I will be commenting on a paper at the upcoming Hume conference in Edinburgh, which is awesome because this year is Hume's 300th birthday, so this should be a pretty exciting conference.
I think that's all my major news at the moment. Soon, I will be back to philosophical posts.
Monday, March 7, 2011
Thursday, February 24, 2011
Actions: Intentional Under Some Description? Redux
In "Intention", Elizabeth Anscombe introduces the verbiage of an action being intentional under a description in the following way:
This, at any rate, is the citation offered by Anscombe in her later "Under a Description" in which she endeavors to clear up a large number of confusions that people had surrounding the notion of an action's being intentional under a description.
In my previous post on these issues I claimed that this "action under a description" business was in tension with Leibniz law. My argument was basically this:
1) If my flipping the light switch and my alerting the burglar are the same action, then for any property P, my flipping the light switch instantiates P if and only if my alerting the burglar instantiates P.
2) Suppose that my flipping the light switch was intentional, but that my alerting the burglar was not intentional, and that my flipping the light switch is the same action as my alerting the burglar.
3) Then, there is a property — the property of being intentional — instantiated by my flipping the light switch, but not by my alerting the burglar.
4) So, my flipping the light switch is not the same action as my alerting the burglar.
5) But, (from 2) they are the same action.
So, we have a contradiction following from the supposition in (2) and Leibniz Law. And for what it is worth, I think the argument is right: one should not have a view which commits them to all the elements of (2), unless one wishes to abandon Leibniz Law.
My mistake was in thinking that (2) correctly encapsulates the business about actions being "intentional under a description". As Anscombe makes very clear in the paper "Under a Description", the point of this under-a-description business was not to posit some weird entities, actions-under-descriptions and then take the stance that a-under-description-D1 and a-under-description-D2 (1) are the same thing, and (2) possess different properties. Rather, Anscombe points out that this "under-a-description" business is qua "in modern dress", and takes it to attach to the predicate, rather than the subject. So, it is not that A-under-description-D1 is intentional, and A-under-description-D2 is not intentional; rather, A is intentional-under-D1, but not intentional-under-D2.
It is clear that this is the way to structure the view, if one wants to say that the flipping of the switch is the same action as the alerting of the burglar. It is perfectly fine for there to be one action which has the feature of being (for lack of better phrasing) purposefully-switch-flippy while lacking the feature of being purposefully-burglar-alerty.
This Leibniz-law concern is just one of the issues that Anscombe discusses in "Under a Description". As I begin gearing up for the Intention reading group I'm organizing, I'll definitely be going carefully through that article as well, since it did a really nice job, I think, of clarifying this talk of actions being "intentional under a description".
Since a single action can have many different descriptions, e.g. 'sawing a plank', 'sawing oak', 'sawing one of Smith's planks', 'making a squeaky noise with the saw', 'making a great deal of sawdust', and so on and so on, it is important to notice that a man may know that he is doing a thing under one description and not another. Not every case of this is a case of his knowing that he is doing one part of what he is doing and not another (e.g. he knows that he is sawing, but not that he is making a squeaky noise with the saw). He may know that he is sawing a plank, but not that he is sawing an oak plank, or Smith's plank; but sawing an oak plank or Smith's plank is not something else he is doing besides just sawing the plank that he is sawing. For this reason, the statement that a man knows he is doing X does not imply the statement that, concerning anything which is also his doing X, he knows that he is doing that thing. So to say a man knows he is doing X is to give a description of what he is doing under which he knows it. Thus, when a man says 'I was not aware that I was doing X', and so claims that the question 'Why?' has no application, he cannot always be confuted by the fact that he was attentive to those of his own proceedings in which doing X consisted. (Intention Sec. 6, p. 11-12, emphasis in the original)
This, at any rate, is the citation offered by Anscombe in her later "Under a Description" in which she endeavors to clear up a large number of confusions that people had surrounding the notion of an action's being intentional under a description.
In my previous post on these issues I claimed that this "action under a description" business was in tension with Leibniz law. My argument was basically this:
1) If my flipping the light switch and my alerting the burglar are the same action, then for any property P, my flipping the light switch instantiates P if and only if my alerting the burglar instantiates P.
2) Suppose that my flipping the light switch was intentional, but that my alerting the burglar was not intentional, and that my flipping the light switch is the same action as my alerting the burglar.
3) Then, there is a property — the property of being intentional — instantiated by my flipping the light switch, but not by my alerting the burglar.
4) So, my flipping the light switch is not the same action as my alerting the burglar.
5) But, (from 2) they are the same action.
So, we have a contradiction following from the supposition in (2) and Leibniz Law. And for what it is worth, I think the argument is right: one should not have a view which commits them to all the elements of (2), unless one wishes to abandon Leibniz Law.
My mistake was in thinking that (2) correctly encapsulates the business about actions being "intentional under a description". As Anscombe makes very clear in the paper "Under a Description", the point of this under-a-description business was not to posit some weird entities, actions-under-descriptions and then take the stance that a-under-description-D1 and a-under-description-D2 (1) are the same thing, and (2) possess different properties. Rather, Anscombe points out that this "under-a-description" business is qua "in modern dress", and takes it to attach to the predicate, rather than the subject. So, it is not that A-under-description-D1 is intentional, and A-under-description-D2 is not intentional; rather, A is intentional-under-D1, but not intentional-under-D2.
It is clear that this is the way to structure the view, if one wants to say that the flipping of the switch is the same action as the alerting of the burglar. It is perfectly fine for there to be one action which has the feature of being (for lack of better phrasing) purposefully-switch-flippy while lacking the feature of being purposefully-burglar-alerty.
This Leibniz-law concern is just one of the issues that Anscombe discusses in "Under a Description". As I begin gearing up for the Intention reading group I'm organizing, I'll definitely be going carefully through that article as well, since it did a really nice job, I think, of clarifying this talk of actions being "intentional under a description".
Actions: Intentional Under Some Description? [Correction]
In an earlier post on this topic, I mis-attributed the origin of "intentional under a description" talk to Davidson's 1963 paper, rather than Anscombe's 1957 book Intention. More importantly, I wrote the post without having read Anscombe's excellent 1979 paper "Under a Description", which clears up a number of things about what is supposed to be going on with the view. In the next few days, I hope to have a post up detailing my new and improved understanding of this "under a description" talk. I know see ways in which my presentation of the view in the previous post were missing what is, essentially, the key element of the view (hint: my statement of component (B) of Davidson's view in the earlier post is thoroughly incorrect).
Saturday, January 29, 2011
Talk: Early Modern Circle (March 5th @ CalTech)
On March 5th, I will be presenting my paper, "How To Avoid Mis-Reiding Hume's Maxim of Conceivability" at the Early Modern Circle. The meeting will be at CalTech, in Pasadena.
In the paper, I defend David Hume's endorsement of the principle that conceivability implies possibility from two of the four criticisms offered by Thomas Reid. While I have been spending most of my time recently arguing that Reid's complaints about Hume are wrong, I should note that Reid has a tremendous talent for finding challenges that Hume needs to address, even if I am much more optimistic than Reid is about Hume's prospects for addressing those challenges.
It strikes me that Hume and Reid were, to an important extent, on the same page about what sort of project they were up to, and Reid was amazingly sharp, so that all adds up to a recipe for some really interesting and important challenges to look at in connection with Hume's account.
In the paper, I defend David Hume's endorsement of the principle that conceivability implies possibility from two of the four criticisms offered by Thomas Reid. While I have been spending most of my time recently arguing that Reid's complaints about Hume are wrong, I should note that Reid has a tremendous talent for finding challenges that Hume needs to address, even if I am much more optimistic than Reid is about Hume's prospects for addressing those challenges.
It strikes me that Hume and Reid were, to an important extent, on the same page about what sort of project they were up to, and Reid was amazingly sharp, so that all adds up to a recipe for some really interesting and important challenges to look at in connection with Hume's account.
Wednesday, January 12, 2011
Gift-giving and Economics
One of the podcasts I listen to during my commute is NPR's Planet Money podcast.
I fell behind over break, and was catching up today, so I just heard the December 27th edition on why some economists don't like gift-giving.
This isn't the first time I've come across the anti-gift giving sentiment of economists, either. I was sincerely puzzled when I first came across the sentiment, and I continue to be perplexed. I keep coming across economists advocating a theory of gift-giving on which instead of exchanging sweaters, DVDs, and the like, we should be giving each other cash.
Now, I should preface this post by acknowledging that I am not an economist, and I have not had any real exposure to economic theory (though Mankiw's "Principles of Economics" is sitting on my bookshelf next to Spivak's "Calculus" and Abelman and Sussman's "Structure and Interpretation of Computer Programs" in the space reserved for non-philosophy textbooks I intend to work through when I am able to find/make the time.
It seems to me that any theory of gift-giving which recommends that all gift-giving take the form of cash transfers is a pretty bad theory of gift-giving. As I understand it, the thought behind migrating to cash-gifts is something like this: If Jones spends $30 on a Christmas sweater for Smith, and Smith has no desire or use for that sweater (i.e. the sweater produces no utility for Smith), we have missed out on the chance for that $30 to increase the utility in the world, and instead we wasted that money and used up some resources (e.g. yarn and time). Better to have given that Smith that DVD Smith has been wanting, or, better yet, give Smith the power to choose the purchase(s) that maximize utility; the gift of cash.
A clear way to see the problem with this system is that, if Smith and Jones are good friends, they probably exchange gifts during the holidays. It is safe to say that it would be pretty ridiculous for them to each put $30 in an envelope and swap envelopes. So, if the best account of gift-giving is one that recommends cash exchanges, I'd take that to be, roughly, a condemnation of gift-giving.
It seems to me that there are a few ways to resist this conclusion, which is fortunate for those of us who like the practice of gift giving.
Way 1: The efficiency argument against gift-giving requires the assumption that Smith is better informed than Jones about Jones's preference ordering, and this assumption can be challenged. One of the best gifts I have ever received was a personalized book embosser that was given to me by family friends at my high school graduation. I did not know about customized book embossers prior to receiving one. Had someone told me about them, there is a decently high chance that I would not have placed a high priority on acquiring one. However, now, almost 10 years later, I still use it, and still think it was a great gift, and there is no way I would have been happier with whatever it is that I might have spend the equivalent amount of money on for myself.
This seems to me to bring out one of the distinctive values of gift-giving; the opportunity to enrich a friend's life or have a friend enrich your life by giving you something that you didn't even know you wanted. Note that, for someone who is good at picking out such gifts, the dead-weight loss would occur (I think) if they failed to give a gift, and instead just handed over some cash.
Way 2: Many gifts have sentimental value, but sentimental value can't attach to cash (at least, not without interfering with its role as currency. For instance, if you save the first bill you earned at a childhood lemonade stand, because of its sentimental value, you aren't able to spend that money while treating it as a keepsake. So, while the books my brother has given me as gifts can remain function both as literature and as store-houses of sentimental value, money really can't play that role.
This is, I imagine, one of the most common thoughts about what is missing from the picture advocated by the sorts of economists I've linked above. The sentimental element of gift-giving is a pretty glaring omission in the utility-exchange story (at least, it seems to be — if anyone knows otherwise, please let me know).
Way 3: It may be impermissible for someone to spend their own money to acquire certain types of items (frivolous/fun/luxury items), but not impermissible for them to receive those items as a gift. A lot of people in grad school, for instance, would have to be irresponsible to spend a sizable chunk of money getting themselves an ipod or a videogame or what have you. If they have the money to spend on that sort of thing, they really should put some of it into savings, or the like. But it is not irresponsible for them to accept an ipod or a videogame as a gift. The fact that it would be irresponsible for the person to splurge on something unnecessary/impractical for themselves does not mean that it would be bad or wrong for them to possess it. Gift-giving provides a way for people who couldn't responsibly treat themselves to occasionally get those sorts of treats.
One thing that is important to note is that both the NPR podcast and the article I linked indicate the enormous amounts of money that get sunk into our ritualized gift-giving. And nothing I've indicated here really defends the scale of our gift-giving practices or the huge numbers of gifts that don't fall under the category of preferred-but-unknown, sentimentally-valuable, or fun-enabling-without-being-irresponsible. For all I have said, it may be the case that we ought to tone down the practice a fair amount and focus on increasing the relative frequency of the particularly valuable modes of gift giving. But that conclusion is a far cry from the view that the real values of gift-giving are best promoted by handing over cold hard cash.
I fell behind over break, and was catching up today, so I just heard the December 27th edition on why some economists don't like gift-giving.
This isn't the first time I've come across the anti-gift giving sentiment of economists, either. I was sincerely puzzled when I first came across the sentiment, and I continue to be perplexed. I keep coming across economists advocating a theory of gift-giving on which instead of exchanging sweaters, DVDs, and the like, we should be giving each other cash.
Now, I should preface this post by acknowledging that I am not an economist, and I have not had any real exposure to economic theory (though Mankiw's "Principles of Economics" is sitting on my bookshelf next to Spivak's "Calculus" and Abelman and Sussman's "Structure and Interpretation of Computer Programs" in the space reserved for non-philosophy textbooks I intend to work through when I am able to find/make the time.
It seems to me that any theory of gift-giving which recommends that all gift-giving take the form of cash transfers is a pretty bad theory of gift-giving. As I understand it, the thought behind migrating to cash-gifts is something like this: If Jones spends $30 on a Christmas sweater for Smith, and Smith has no desire or use for that sweater (i.e. the sweater produces no utility for Smith), we have missed out on the chance for that $30 to increase the utility in the world, and instead we wasted that money and used up some resources (e.g. yarn and time). Better to have given that Smith that DVD Smith has been wanting, or, better yet, give Smith the power to choose the purchase(s) that maximize utility; the gift of cash.
A clear way to see the problem with this system is that, if Smith and Jones are good friends, they probably exchange gifts during the holidays. It is safe to say that it would be pretty ridiculous for them to each put $30 in an envelope and swap envelopes. So, if the best account of gift-giving is one that recommends cash exchanges, I'd take that to be, roughly, a condemnation of gift-giving.
It seems to me that there are a few ways to resist this conclusion, which is fortunate for those of us who like the practice of gift giving.
Way 1: The efficiency argument against gift-giving requires the assumption that Smith is better informed than Jones about Jones's preference ordering, and this assumption can be challenged. One of the best gifts I have ever received was a personalized book embosser that was given to me by family friends at my high school graduation. I did not know about customized book embossers prior to receiving one. Had someone told me about them, there is a decently high chance that I would not have placed a high priority on acquiring one. However, now, almost 10 years later, I still use it, and still think it was a great gift, and there is no way I would have been happier with whatever it is that I might have spend the equivalent amount of money on for myself.
This seems to me to bring out one of the distinctive values of gift-giving; the opportunity to enrich a friend's life or have a friend enrich your life by giving you something that you didn't even know you wanted. Note that, for someone who is good at picking out such gifts, the dead-weight loss would occur (I think) if they failed to give a gift, and instead just handed over some cash.
Way 2: Many gifts have sentimental value, but sentimental value can't attach to cash (at least, not without interfering with its role as currency. For instance, if you save the first bill you earned at a childhood lemonade stand, because of its sentimental value, you aren't able to spend that money while treating it as a keepsake. So, while the books my brother has given me as gifts can remain function both as literature and as store-houses of sentimental value, money really can't play that role.
This is, I imagine, one of the most common thoughts about what is missing from the picture advocated by the sorts of economists I've linked above. The sentimental element of gift-giving is a pretty glaring omission in the utility-exchange story (at least, it seems to be — if anyone knows otherwise, please let me know).
Way 3: It may be impermissible for someone to spend their own money to acquire certain types of items (frivolous/fun/luxury items), but not impermissible for them to receive those items as a gift. A lot of people in grad school, for instance, would have to be irresponsible to spend a sizable chunk of money getting themselves an ipod or a videogame or what have you. If they have the money to spend on that sort of thing, they really should put some of it into savings, or the like. But it is not irresponsible for them to accept an ipod or a videogame as a gift. The fact that it would be irresponsible for the person to splurge on something unnecessary/impractical for themselves does not mean that it would be bad or wrong for them to possess it. Gift-giving provides a way for people who couldn't responsibly treat themselves to occasionally get those sorts of treats.
One thing that is important to note is that both the NPR podcast and the article I linked indicate the enormous amounts of money that get sunk into our ritualized gift-giving. And nothing I've indicated here really defends the scale of our gift-giving practices or the huge numbers of gifts that don't fall under the category of preferred-but-unknown, sentimentally-valuable, or fun-enabling-without-being-irresponsible. For all I have said, it may be the case that we ought to tone down the practice a fair amount and focus on increasing the relative frequency of the particularly valuable modes of gift giving. But that conclusion is a far cry from the view that the real values of gift-giving are best promoted by handing over cold hard cash.
Tuesday, January 4, 2011
Spring Reading Groups (and Other Plans)
This Spring (i.e., the semester, not the season), I am planning to organize two reading groups:
(1) A reading group on Anscombe's Intention (and related works). A lot of USC people expressed interest in this one, and there are a lot of people with related interests in the department, so that should be a lot of fun and very rewarding.
(2) The continuation of our Early Modern Women in Philosophy reading group. I imagine we will stick with Mary Shepherd for now, but there are a lot of other great female figures to study in the early modern period, so we are not likely to run out of options.
Anyone outside USC with interest in either of these should let me know so I can include you in e-mails and the like.
I'll also be sitting in on Ed McCann's Locke/Leibniz seminar, defending my dissertation(! — on March 1st), and continuing in my role as managing editor of the Pacific Philosophical Quarterly.
(1) A reading group on Anscombe's Intention (and related works). A lot of USC people expressed interest in this one, and there are a lot of people with related interests in the department, so that should be a lot of fun and very rewarding.
(2) The continuation of our Early Modern Women in Philosophy reading group. I imagine we will stick with Mary Shepherd for now, but there are a lot of other great female figures to study in the early modern period, so we are not likely to run out of options.
Anyone outside USC with interest in either of these should let me know so I can include you in e-mails and the like.
I'll also be sitting in on Ed McCann's Locke/Leibniz seminar, defending my dissertation(! — on March 1st), and continuing in my role as managing editor of the Pacific Philosophical Quarterly.
Saturday, January 1, 2011
APA Book Purchases
Books I got this year at the Eastern APA:
Descartes and the Puzzle of Sensory Representation — Raffaella De Rosa
Leibniz: Body, Substance, Monad — Daniel Garber
Hume's Morality: Feeling and Fabrication — Rachel Cohon
Reflection and the Stability of Belief: Essays on Descartes, Hume, and Reid — Louis Loeb
The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion — Paul Russell
Scientific Representation — Bas van Fraassen
Descartes and the Puzzle of Sensory Representation — Raffaella De Rosa
Leibniz: Body, Substance, Monad — Daniel Garber
Hume's Morality: Feeling and Fabrication — Rachel Cohon
Reflection and the Stability of Belief: Essays on Descartes, Hume, and Reid — Louis Loeb
The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion — Paul Russell
Scientific Representation — Bas van Fraassen
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