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    • Problems with reductio proofs: cognitive aspects

      By Catarina Dutilh Novaes

      (Cross-posted at M-Phi)

      As some readers may recall, I ran a couple of posts on reductio proofs from a dialogical perspective quite some time ago (here and here). I am now *finally* writing the paper where I systematize the account. In the coming days I'll be posting sections of the paper; as always, feedback is most welcome! The first part will focus on what seem to be the cognitive challenges that reasoners face when formulating reductio arguments.

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      For philosophers and mathematicians having been suitably ‘indoctrinated’ in the relevant methodologies, the issues pertaining to reductio ad absurdum arguments may not become immediately apparent, given their familiarity with the technique. And so, to get a sense of what is problematic about these arguments, let us start with a somewhat dramatic but in fact quite accurate account of what we could describe as the ‘phenomenology’ of producing a reductio argument, in the words of math education researcher U. Leron:

      We begin the proof with a declaration that we are about to enter a false, impossible world, and all our subsequent efforts are directed towards ‘destroying’ this world, proving it is indeed false and impossible. (Leron 1985, 323)

      In other words, we are first required to postulate this impossible world (which we know to be impossible, given that our very goal is to refute the initial hypothesis), and then required to show that this impossible world is indeed impossible. The first step already raises a number of issues (to be discussed shortly), but the tension between the two main steps (postulating a world, as it were, and then proceeding towards destroying it) is perhaps even more striking. As it so happens, these are not the only two issues that arise once one starts digging deeper. 

      To obtain a better grasp of the puzzling nature of reductio arguments, let us start with a discussion of why these arguments appear to be cognitively demanding – that is, if we are to believe findings in the math education literature as well as anecdotal evidence (e.g. of those with experience teaching the technique to students). This will offer a suitable framework to formulate further issues later on.

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    • Substantive Equality and Juridical vs. Statistical Biopower

      By Gordon Hull

      The legal doctrine of substantive equality – roughly, that one look at not just the presence of stipulated, formal equality, but that one incorporate outcomes as relevant to whether or not equality has been reached – strikes me as a biopolitical concept, whereas its more formal counterpart is more juridical.  Consider the right to abortion: a formal declaration that a woman has the right to terminate a pregnancy prior to fetal viability exists whenever laws do not prohibit the termination.  Recent state laws that ban all abortions after a gestational age of 20 weeks run afoul of that right, because a fetus at 20 gestational weeks is not viable.  On the other hand, if the right is substantive, then it matters whether women can actually take advantage of the right.  State laws that require spousal consent, for example, were declared by the Court in Planned Parenthood v. Casey to place an “undue burden” on the exercise of that right.  That’s a decision based on substantive equality, and it treats women not (just) as juridical subjects possessing abstract rights, but as agents in the world trying to achieve the outcomes that such rights are (presumably) designed to allow.  Current rounds of state restrictions on abortion, such as forced transvaginal ultrasounds (on the pretext of ensuring the woman is “fully informed”) or the demand that clinics look like hospitals (for the “safety of women”) seem designed to limit the substantive right to abortion, while preserving it formally.  All of that is a rough-and-ready way of putting the distinction, and there may very well be any number of equality claims in particular where the substantive version doesn’t sound particularly biopolitical.  That’s ok – in what follows, I want to look at education, and to propose that claims of substantive equality, even biopolitically-oriented ones, can differ dramatically in what they claim and how they claim it.

      One of the notable features of Brown v. Board of Education is its reliance on social science evidence indicating the psychological harm of segregation to black children (this is the famous “footnote 11,” which cited a number of recent studies).  In his reflections on Brown, Robert L. Carter, one of the attorneys who argued the case, noted that “we assumed … that educational equality in its strict educational connotations – with its emphasis on the quality of education – was the same as educational quality in its constitutional dimensions” and notes that, in a series of earlier cases, “we turned to expert testimony for the first time,” and supported the argument with two kinds of claims: by “measuring the physical facilities of the proposed black law schools against the existing university holdings and by taking into account the adverse psychological detriment that we contended segregation inflicted on blacks – all of which resulted in a denial of equal education” (Bell, ed., Shades of Brown, p. 22).  The three cases prior to Brown were Sweatt v. Painter, McLaurin v. Oklahoma, and Sipurel v. Oklahoma.  Let’s take them in reverse chronological order.

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    • Profanity Inflation, Profanity Migration, and the Paradox of Prohibition

      by Eric Schwitzgebel

      As a fan of profane language judiciously employed, I fear that the best profanities of English are cheapening from overuse — or worse, that our impulses to offend through profane language are beginning to shift away from harmless terms toward more harmful ones.

      I am inspired to these thoughts by Rebecca Roache‘s recent Philosophy Bites podcast on swearing.

      Roache distinguishes between objectionable slurs (especially racial slurs) and presumably harmless swear words like “fuck”. The latter words, she suggests, should not be forbidden, although she acknowledges that in some contexts it might be inappropriate to use them. Roache also suggests that it’s silly to forbid “fuck” while allowing obvious replacements like “f**k” or “the f-word”. Roache says, “We should swear more, and we shouldn’t use asterisks, and that’s fine.“ (31:20).

      I disagree. Overstating somewhat, I disagree because of this eCard:

      “Fuck” is a treasure of the English language. Speakers of other languages will sometimes even reach across the linguistic divide to relish its profanity. “Fuck” is a treasure precisely because it is forbidden. Its being forbidden is the source of its profane power and emotional vivacity.

      When I was growing up in California in the 1970s, “fuck” was considered the worst of the seven words you can’t say on TV. You would never hear it in the media, or indeed — in my posh little suburb — from any adults, except maybe, very rarely, from some wild man from somewhere else. I don’t think I heard my parents or any of their friends say the word even once, ever. It wasn’t until fourth grade that I even learned that the word existed. What a powerful word, then, for a child to relish in the quiet of his room, or to suddenly drop on a friend!

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    • Nominations for PSA-WC Highlighted PhilosopHer

      By Roberta Millstein

      Nominations are OPEN for the PSA Women's Caucus new Highlighted PhilosopHer feature, recognizing the work of the Caucus's membership. Nominations need not be from Caucus members (although nominees do), so this is your chance to crow about some of your outstanding colleagues!  Maybe you saw a great talk from a woman philosopher of science during this summer conference season?

      The nomination form is here.  Highlighted PhilosopHers will be featured on the Caucus's blog, Science Visions.

       

    • Demographics of PSA Membership

      By Roberta Millstein

      Miriam Solomon has a post over at Science Visions, the blog of the PSA Women's Caucus, giving a summary of PSA demographics that she has been tracking since the Women’s Caucus began in 2006.  The full text of the reports is linked to from the post.

      An excerpt from Solomon's post:

      It is encouraging to see that the percentage of women in PSA is higher among more junior members, reflecting trends in other fields of philosophy and in academia generally. I am surprised, however, that there has been no statistically significant increase in the percentage of women in PSA over the last 8 years.

    • Getting Philosophy Syllabi Right

      By: Samir Chopra

      Student evaluations can be flattering; they can be unfair; they can be good reminders to get our act together. A few weeks ago, I received my student evaluations for the 'Twentieth Century Philosophy' class I taught this past spring semester. As I read them, I came upon one that brought me up short, because it stung:

      I appreciated the professor's enthusiasm about the early portion of the class, but I was annoyed that it resulted in the syllabus being rewritten so that the already extremely minimal number of female and minority voices was further reduced.

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    • SCOTUS on the Social Ontology of Hotels

      There were some interesting cases from the Supreme Court yesterday.  No, not gay marriage or Obamacare.  But the Court ruled in favor of business privacy (against blanket government intrusion) and in favor of a jail inmate who had been badly handled by deputies.  There’s also a potentially important regulatory takings case.  I want to look at the first one for now. Los Angeles v. Patel involved an LA ordinance that required that hotel owners keep records of specified information about hotel guests, and that hotel owners must make these records “available to any officer of the Los Angeles Police Department for inspection” on demand.  Several hotel owners sued, making a facial challenge to the ordinance on Fourth Amendment grounds.  Today, the Court ruled (5-4, opinion by Sotomayor) that the statute was on its face unconstitutional because it provided no way to challenge an officer who showed up with a records demand.

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    • Academic Placement Data and Analysis: First Steps

      Academic Placement Data and Analysis (APDA) is a new, collaborative research project on placement into academic jobs in philosophy. The current project members include myself, Patrice Cobb (psychology, UC Merced), Angelo Kyrilov (computer science, UC Merced), David Vinson (cognitive science, UC Merced), and Justin Vlasits (philosophy, UC Berkeley). This project is borne out of earlier work on placement that was posted here and elsewhere over the past few years. Funding for this project by the American Philosophical Association has so far provided for the development of a website and database that can host the data for this project (thanks to the work of Angelo Kyrilov over the past two months). There are approximately 2300 total entries, with several categories of data. Most of these categories of data have been made publicly available, whereas any categories that have not been made public (e.g. name, gender, race/ethnicity) will be provided to researchers with IRB approval from their home institutions. You can see the website and database so far here: 

      placementdata.com

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    • Permissions Culture: Copyright and complete subsumption

      Publishing in general, and for the visual arts in particular, has moved to what’s called a “permission culture,” which basically means that nobody will publish your work unless you get explicit permission from the rights owner.  This is often an arduous process, since art often includes many copyrighted images or other materials.  A documentary film producer, for example, has to worry if an interview subject has the TV on in the background.  Permissions culture means that the producer has to either remove whatever is on the TV, or secure permission to use it.  It also means that scholars may not be able to publish articles that include images of the work they are discussing, either because the images are unavailable, or unaffordable.

      On the surface of things, this seems odd: shouldn’t a lot of this fall under “fair use?’ The copyright statute, after all, cites education as an example.  An important paper in 2007 explained why fair use doesn’t matter in this context.  Basically, fair use is an affirmative defense against an infringement claim: you sue me for infringement, I claim fair use, and that’s the argument that litigation resolves.  Fair use guidelines are deliberately vague and left to a case-by-case judicial determination, and so it’s not always obvious what gets counted as fair use.  Litigation is very, very expensive, and publishers are risk averse.  They don’t want to pay for litigation, and if they lose, they lose not only all that money, but the work they were trying to publish gets enjoined.  So publishers won’t publish without prior permission (fair use thus systematically favors rich claimants and defendants).  In addition to the problems all of this directly creates, it indirectly creates a ratcheting effect, because one place courts look to see if use is fair, is industry practices.  So the more publishers seek permission for everything, the narrower fair use becomes.

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    • The Return of Sovereign Shaming

      In May, a 13-year-old named Izabel Laxamana took a selfie wearing a sports bra and some leggings, and sent it to a boy at her school.  When school administrators heard about the picture, they contacted her parents.  What happened next defies easy comprehension: delivering on a threatened punishment for breaking his social media rules, Izabel’s father cut off her hair.  He then made a video of Izabel with her hair (in a pile on the floor), demanding that she say breaking their rules hadn’t been worth it.  The video found its way to social media.  Two days later, Izabel jumped off an overpass, and a day later, she died from her injuries. The reasons why Laxamana committed suicide are of course complex, and may or may not be because of the shaming (and the father may or may not be the one who posted it to social media).*  But the videoed retaliatory haircut seems to be real.  In a recent piece in Slate, Amanda Hess catalogues the sudden re-emergence of this medieval phenomenon – literally medieval; women were punished by having their hair cut off, often in public – and situates it as part of a more general re-emergence of the public shaming of teenagers by their parents:

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