By MICHAEL PUTNAM
In Ludwig Wittgenstein’s Philosophical Investigations, he writes that the ideal philosopher “treats a question; like an illness” (PI 255). This move from treating a question as something to be answered to treating it as something to be cured might encapsulate the focus of the Investigations; it certainly sums up Wittgenstein’s approach to various problems relating to the philosophy of language, the philosophy of logic, and the philosophy of mind. In this sense, Wittgenstein considers his method therapeutic and concludes that philosophy should do nothing more than demonstrate how …

By NATALIE RODRIGUEZ
This paper works through Gilberto Perez’s theory of film narrative, clarifying his distinction between drama and narrative as relevant to understanding the singular form of cinematic narration employed in Renoir’s The Rules of the Game (1939). Rather than thinking of film as being of one primary form or another, one should recognize that such terms are primarily of functional value and should not be taken as actual properties of film, and that broadening our terms to include drama and narrative gives us more insight in talking about film and frees us from the ontological commitment of having to posit invisible, effaced narrators in film where there is no evidence.

by KARINA VOLD
In their article “The Extended Mind” (1998), Andy Clark and David Chalmers introduce a theory of extended cognition. In this paper I explain what extended cognition theories maintain by examining one such theory in particular- namely the Extended Mind thesis (EM), which Clark and Chalmers put forth. Following this, I consider two popular objections raised against EM- one based on concerns about what exactly constitutes a “part” of a cognitive system, and the other based on the intuition that the biological body is what marks the natural boundary between humans and their environments- and provide a defense of EM from each of these objections.

By Jaime Harrell
In this paper, I examine David Lewisʼ treatment of vagueness as a problem of “semantic indecision” and conclude that this position on vagueness is inconsistent with the metaphysics of his theory of modal realism. To reach this, I employ a thought experiment in which an exact counterpart of Lewis is subjected to a series of possible worlds treatments designed to satisfy Lewisʼ criteria for counterparthood and test the limits of semantic treatments of higher-order vagueness. I find that Lewisʼ suggestions for dealing with vagueness fails to pick out counterparts at several points in this series, even when given a satisfactorily precisified set of criteria for the qua relation.

By Helen Ciacciarelli
As secularized accounts of morality’s social origins, the theories of Machiavelli and Nietzsche call for a transvaluation of morality. If we analyze their systems of thought through the distorting, reductive lens of modern connotations, we see the repugnancy of Nietzsche’s anti-Semitism or the cold, calculating, seemingly self-interested tactics of Machiavelli; as a consequence, we fail to delve deeper into the complexity of these works. This dismissive approach needs to be replaced with a detailed examination of how these figures redefine the notions of good and evil as the foundations of their philosophy and political theory.

Given the opportunity, would I allow myself to be hooked up to a machine that makes me feel as though I am authentically living out my wildest dreams? If this were the case given the choice, considering that I would be basing my decision on personal and psychological factors, I would not go into the machine. I am too attached to this life to follow through with this decision, even if I were to reason out that it was in my best interest, even with the knowledge that my decision would be irrelevant once in the machine. However, while my philosophical reasoning would be largely irrelevant in my actual decision-making process, I will argue that, philosophically, based on my conception of the ‘good life’, I would still not enter.

By Andy Yu
Kant argues that we can and must admit free will in order for morality to be meaningful at all. The aim of this paper is to reconstruct his arguments found in the Grounding for the Metaphysics of Morals and the Critique of Practical Reason. I explore his main argument for free will, which relies on the thesis that morality reciprocally implies free will and break this argument into two steps: by discussing how Kant shows that morality implies rationality and how Kant shows that rationality implies free will. Finally, I review Kant’s position on the apparent incompatibility between free will and determinism.

By Erik Hinton
Elizabeth Anscombe’s notorious claim in The First Person, that “I” is not a referential term, has suffered an unfair history of discredit. Although, I will ultimately conclude that Anscombe’s position is untenable when argued to apply for all uses of “I”, to deny the irreferentiality of “I” in many common uses is equally wrong-minded. The assumption which undermines both Anscombe’s argument and criticisms thereof is that “I” must always be either referential or not. While this claim seems to be intuitively true, our clinging to the fixity of “I” is purely a result of a fear that to sacrifice the fixity of “I” would be to sacrifice the fixity of self.

By Matthew Ignal
The recent election of Barack Obama was certainly an historic moment for the United States, but for those who carry an affinity for the concept of freedom, its symbolism is rather disheartening. While the majority of libertarians (even at more traditionally mainstream outlets such as Reason Magazine) rightly preferred Obama to that neocon sycophant, John McCain, this election witnessed the triumph of a man who campaigned on the promise of a benevolent activist government. From the libertarian perspective, there are scant words in the English language more frightening to emanate from a politician’s mouth.