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Philosophers are stereotyped as studying things like, “What is a good life?” To break this stereotype, I’ve spent some time studying a different question, “What is a bad life?” More seriously, I have applied causal network accounts of well-being to ill-being, particularly depression and digital ill-being. My latest paper on this has now been accepted for publication in The Ethics of Digital Well-being (2020). So now I can share it. You you check out the abstract and acknowledgments (below), listen to the free audiopaper, and/or read the free preprint.
Some have said that free will is an illusion (e.g., Wegner, 2002). And some free will skeptics base their claims on evidence that experimenters can predict our decisions before we are aware of making the decision or forming an intention. This leap from pre-decision prediction to free will skepticism seems intuitive at first. Upon reflection, however, it seems odd. In this post, I’ll explain.
One of my favorite researchers is Chandra Sripada. Sripada is a professor of both philosophy and psychiatry. My research also crosses the humanities-science divide(s). So, I often wonder how to replicate a multi-disciplinary career like Sripada’s. A look at Sripada’s CV reveals a career path involving multiple advanced degrees, internships/residencies, etc. If you are like me, then you (or your partner) might want a more efficient path to a career. In this post, I share advice about how to obtain multi-disciplinary training from philosophy graduate programs. Continue reading Multi-disciplinary Philosophy PhD Programs
One of the things that cognitive scientists do is look for, identify, and describe mechanisms. For example, cognitive scientists are interested in our ability (or proclivity) to ascribe mental states to others things and creatures. So, some posit a “theory of mind” mechanism. But, intuitively, there will not be a mechanism for every one of our abilities or behaviors. For example, it would be surprising if there were mechanism for driving a car. But if that is right, then we need principled reasons to think so. Or, at the very least, we need a story about why some of our abilities have mechanisms and others don’t. In this post, I’ll briefly consider four such stories. One of the take-aways will be that it is not obvious why some abilities (like driving a car) do not have mechanisms. Another take-away will be that it is not obvious what scientists mean by ‘mechanism’. Continue reading On Inferring Mechanisms In Cognitive Science
You might be familiar with what philosophers call an “appeal to nature“. It is a claim that something is good or bad because of how natural it is. Sometimes an appeal to nature is a fallacy. In this post, I discuss the possibility that an appeal to intuition is that kind of fallacy.
If our judgments are dependent on the brain, then maybe we can understand our judgments by studying our brains. Further, maybe we can understand our philosophical judgments by studying our brains. What do you think? Can neuroscience help us understand philosophy? Here are some studies which suggest that it can.
1. Two Opposing Neural Networks/Judgments
Consider two different networks in the brain: the Default Mode Network (DMN) and the Task Positive Network (TPN). These networks are mutually inhibitory. When one network’s activity increases, the other network’s activity decreases. It’s a bit like a seesaw (Jack et al 2013).