Charlie Dunbar Broad (30 December 1887 – 11 March 1971), usually cited as C. D. Broad, was an English epistemologist, historian of philosophy, philosopher of science, moral philosopher, and writer on the philosophical aspects of psychical research. He was known for his thorough and dispassionate examinations of arguments in such works as Scientific Thought, published in 1923, The Mind and Its Place in Nature, published in 1925, and An Examination of McTaggart's Philosophy, published in 1933.
Broad's essay on "Determinism, Indeterminism, and Libertarianism" in Ethics and the History of Philosophy (1952) introduced the philosophical terms "occurrent causation" and "non-occurrent causation", which became the basis for today's "agent causal" and "event causal" distinctions in the debates on libertarian free will.
C. D. Broad
Charlie Dunbar Broad
30 December 1887
|Died||11 March 1971 (aged 83)|
|Alma mater||Trinity College, Cambridge|
|Academic advisors||J. M. E. McTaggart|
|Notable students||Georg Henrik von Wright|
|Metaphysics, epistemology, ethics, philosophy of mind, logic|
|Growing block universe|
The "critical philosophy" and "speculative philosophy" distinction
The "occurrent causation" and "non-occurrent causation" distinction
Broad was born in Harlesden, in Middlesex, England. He was educated at Dulwich College from 1900 until 1906. He gained a scholarship to study at Trinity College, Cambridge in 1906. In 1910 he graduated with First-Class Honours, with distinction.
In 1911, he became a Fellow of Trinity College. This was a non-residential position, which enabled him to also accept a position he had applied for as an assistant lecturer at St Andrews University. He was later made a lecturer at St Andrews University, and remained there until 1920. He was appointed professor at Bristol University in 1920, and worked there until 1923, when he returned to Trinity College as a College lecturer. He was a lecturer in 'moral science' in the Faculty of philosophy at Cambridge University from 1926 until 1931. In 1931, he was appointed 'Sidgwick Lecturer' at Cambridge University. He kept this role until 1933, when he was appointed Knightbridge Professor of Moral Philosophy at Cambridge University, a position he held for twenty years, until 1953.
Broad was openly homosexual at a time when homosexual acts were illegal. In March 1958, Broad along with fellow philosophers A.J. Ayer and Bertrand Russell, writer J.B. Priestley and 27 others sent a letter to The Times which urged the acceptance of the Wolfenden Report's recommendation that homosexual acts should 'no longer be a criminal offence'.
Broad argued that if research showed that psychic events occur, this would challenge philosophical theories of "basic limiting principles" in at least five ways:
In his essay "Determinism, Indeterminism, and Libertarianism", Broad argued for "non-occurrent causation" as "literally determined by the agent or self." The agent could be considered as a substance or continuant, and not by a total cause which contains as factors events in and dispositions of the agent. Thus our efforts would be completely determined, but their causes would not be prior events.
New series of events would then originate which he called "continuants." These are essentially causa sui.
Altruism (also called the ethic of altruism, moralistic altruism, and ethical altruism) is an ethical doctrine that holds that the moral value of an individual's actions depend solely on the impact on other individuals, regardless of the consequences on the individual itself. James Fieser states the altruist dictum as: "An action is morally right if the consequences of that action are more favorable than unfavorable to everyone except the agent." Auguste Comte's version of altruism calls for living for the sake of others. One who holds to either of these ethics is known as an "altruist."
The word "altruism" (French, altruisme, from autrui: "other people", derived from Latin alter: "other") was coined by Auguste Comte, the French founder of positivism, in order to describe the ethical doctrine he supported. He believed that individuals had a moral obligation to renounce self-interest and live for others. Comte says, in his Catéchisme Positiviste, that:
[The] social point of view cannot tolerate the notion of rights, for such notion rests on individualism. We are born under a load of obligations of every kind, to our predecessors, to our successors, to our contemporaries. After our birth these obligations increase or accumulate, for it is some time before we can return any service.... This ["to live for others"], the definitive formula of human morality, gives a direct sanction exclusively to our instincts of benevolence, the common source of happiness and duty. [Man must serve] Humanity, whose we are entirely."
The Catholic Encyclopedia says that for Comte's altruism, "The first principle of morality...is the regulative supremacy of social sympathy over the self-regarding instincts." Author Gabriel Moran, (professor in the department of Humanities and the Social Sciences, New York University) says "The law and duty of life in altruism [for Comte] was summed up in the phrase : Live for others."Various philosophers define the doctrine in various ways, but all definitions generally revolve around a moral obligation to benefit others or the pronouncement of moral value in serving others rather than oneself. Philosopher C. D. Broad defines altruism as "the doctrine that each of us has a special obligation to benefit others." Philosopher W. G. Maclagan defines it as "a duty to relieve the distress and promote the happiness of our fellows...Altruism is to...maintain quite simply that a man may and should discount altogether his own pleasure or happiness as such when he is deciding what course of action to pursue."Basic limiting principle
A Basic Limiting Principle (B.L.P.) is a general principle that limits our explanations metaphysically or epistemologically, and which normally goes unquestioned or even unnoticed in our everyday or scientific thinking. The term was introduced by the philosopher C. D. Broad in his 1949 paper "The Relevance of Psychical research to Philosophy":
"There are certain limiting principles which we unhesitatingly take for granted as the framework within which all our practical activities and our scientific theories are confined. Some of these seem to be self-evident. Others are so overwhelmingly supported by all the empirical facts which fall within the range of ordinary experience and the scientific elaborations of it (including under this heading orthodox psychology) that it hardly enters our heads to question them. Let us call these Basic Limiting Principles."
Broad offers nine examples of B.L.P.s, including the principle that there can be no backward causation, that there can be no action at a distance, and that one cannot perceive physical events or material things directly, unmediated by sensations.Deontological ethics
In moral philosophy, deontological ethics or deontology (from Greek δέον, deon, "obligation, duty")
is the normative ethical theory that the morality of an action should be based on whether that action itself is right or wrong under a series of rules, rather than based on the consequences of the action.It is sometimes described as duty-, obligation- or rule-based ethics, because rules "bind one to one's duty". Deontological ethics is commonly contrasted to consequentialism, virtue ethics, and pragmatic ethics. In this terminology, action is more important than the consequences.
It is an ethical framework that depends on the predefined sets of rules and policies for the proper functioning of a system in the environment. The deontology is simply based on the checklist which includes certain rules to be followed while performing a particular task. According to this framework, the work is considered virtuous only if this checklist is completed.
This procedure is very simple to implement and understand. Minimum time is consumed to decide between right and wrong. However, its simplicity ignores the consequences of the decision taken under this approach.
The term deontological was first used to describe the current, specialised definition by C. D. Broad in his 1930 book, Five Types of Ethical Theory Older usage of the term goes back to Jeremy Bentham, who coined it before 1816 as a synonym of Dicastic or Censorial Ethics (i.e. ethics based on judgement).
The more general sense of the word is retained in French, especially in the term code de déontologie (ethical code), in the context of professional ethics.
Depending on the system of deontological ethics under consideration, a moral obligation may arise from an external or internal source, such as a set of rules inherent to the universe (ethical naturalism), religious law, or a set of personal or cultural values (any of which may be in conflict with personal desires).Ectoplasm (paranormal)
Ectoplasm (from the Greek ektos, meaning "outside", and plasma, meaning "something formed or molded") is a term used in spiritualism to denote a substance or spiritual energy "exteriorized" by physical mediums. It was coined in 1894 by psychical researcher Charles Richet. Although the term is widespread in popular culture, the physical existence of ectoplasm is not accepted by science and many purported examples were exposed as hoaxes fashioned from cheesecloth, gauze or other natural substances.Emergentism
In philosophy, emergentism is the belief in emergence, particularly as it involves consciousness and the philosophy of mind, and as it contrasts (or not) with reductionism. A property of a system is said to be emergent if it is a new outcome of some other properties of the system and their interaction, while it is itself different from them. Emergent properties are not identical with, reducible to, or deducible from the other properties. The different ways in which this independence requirement can be satisfied lead to variant types of emergence.Faculty of Philosophy, University of Cambridge
The University of Cambridge was the birthplace of the 'Analytical' School of Philosophy in the early 20th century. The department is located in the Raised Faculty Building on the Sidgwick Site and is part of the Cambridge School of Arts and Humanities. The Faculty achieved the best possible results from The Times 2004 and the QAA Subject Review 2001 (24/24). It is ranked first in the UK by the Guardian.Growing block universe
According to the growing block universe theory of time (or the growing block view), the past and present exist and the future does not exist. The present is an objective property, to be compared with a moving spotlight. By the passage of time more of the world comes into being; therefore, the block universe is said to be growing. The growth of the block is supposed to happen in the present, a very thin slice of spacetime, where more of spacetime is continually coming into being.
The growing block view is an alternative to both eternalism (according to which past, present, and future all exist) and presentism (according to which only the present exists). It is held to be closer to common-sense intuitions than the alternatives. C. D. Broad was a proponent of the theory (1923). Some modern defenders are Michael Tooley (in 1997) and Peter Forrest (in 2004).Index of analytic philosophy articles
This is a list of articles in analytic philosophy.
A. C. Grayling
Alfred Jules Ayer
Breaking the Spell: Religion as a Natural Phenomenon
C. D. Broad
Cahiers pour l'Analyse
Carl Gustav Hempel
Charles Sanders Peirce
Contrast theory of meaning
Darwin's Dangerous Idea
David Braine (philosopher)
David Kellogg Lewis
Descriptivist theory of names
Direct reference theory
Doctrine of internal relations
Donald Davidson (philosopher)
Elbow Room (book)
F. C. S. Schiller
Form of life (philosophy)
Frank P. Ramsey
G. E. M. Anscombe
George Edward Moore
Harvey Brown (philosopher)
Indeterminacy of translation
Introduction to Mathematical Philosophy
J. L. Austin
Language, Truth, and Logic
Metaphor in philosophy
Michael Tye (philosopher)
Naming and Necessity
Oets Kolk Bouwsma
Ordinary language philosophy
Original proof of Gödel's completeness theorem
P. F. Strawson
Paradox of analysis
Philosophy of engineering
Philosophy of technology
Private language argument
Richard von Mises
Round square copula
The Bounds of Sense
The Logic of Scientific Discovery
The Mind's I
Two Dogmas of Empiricism
UCLA Department of Philosophy
Willard Van Orman Quine
William James Lectures
William L. Rowe
William W. Tait
Word and Object
Zeno VendlerIndex of philosophy of mind articles
This is a list of philosophy of mind articles.
Association for the Scientific Study of Consciousness
Brain in a vat
C. D. Broad
Critical realism (philosophy of perception)
David Hartley (philosopher)
David Kellogg Lewis
David Malet Armstrong
Direction of fit
Disquisitions relating to Matter and Spirit
Donald Davidson (philosopher)
Dualism (philosophy of mind)
Exclusion principle (philosophy)
Frank Cameron Jackson
Functionalism (philosophy of mind)
G. E. M. Anscombe
Georg Henrik von Wright
George Edward Moore
Hard problem of consciousness
Internalism and externalism
J. J. C. Smart
John Perry (philosopher)
Kenneth Allen Taylor
Mad pain and Martian pain
Michael Tye (philosopher)
Multiple Drafts Model
Naming and Necessity
Philosophy of artificial intelligence
Philosophy of mind
Philosophy of perception
Problem of other minds
Representational theory of mind
Society of Mind
The Concept of Mind
The Meaning of Meaning
William JamesJoseph Butler
Joseph Butler (18 May 1692 – 16 June 1752) was an English bishop, theologian, apologist, and philosopher. He was born in Wantage in the English county of Berkshire (now Oxfordshire). He is known, among other things, for his critique of Deism, Thomas Hobbes's egoism, and John Locke's theory of personal identity. Butler influenced many philosophers and religious thinkers, including David Hume, Thomas Reid, Adam Smith, Henry Sidgwick, John Henry Newman, and C. D. Broad, and is widely considered "as one of the preeminent English moralists." He also played an important, though under appreciated, role in the development of eighteenth-century economic discourse, greatly influencing the Anglican Dean of Gloucester and political economist Josiah Tucker.Library of Living Philosophers
The Library of Living Philosophers is a series of books conceived of and started by Paul Arthur Schilpp in 1939; Schilpp remained editor until 1981. The series has since been edited by Lewis Edwin Hahn (1981-2001), Randall Auxier (2001-2013), and Douglas R. Anderson (2013-2015). The Library of Living Philosophers is currently edited by Sarah Beardsworth (2015-present). Each volume is devoted to a single living philosopher of note, and contains, alongside an "intellectual autobiography" of its subject and a complete bibliography, a collection of critical and interpretive essays by several dozen contemporary philosophers on aspects of the subject's work, with responses by the subject. The Library was originally conceived as a means by which a philosopher could reply to his or her interpreters while still alive, hopefully resolving endless philosophical disputes about what someone "really meant." While its success in this line has been questionable—a reply, after all, can stand just as much in need of interpretation as an original essay—the series has become a noted philosophical resource and the site of much significant contemporary argument.
The series was published by Northwestern University from its inception through 1949; by Tudor Publishing Co. from 1952 to 1959; and since then by Open Court. The series is owned by Southern Illinois University Carbondale.
Subjects of the Library, to date, are:
John Dewey (1939)
George Santayana (1940)
Alfred North Whitehead (1941)
G. E. Moore (1942)
Bertrand Russell (1944)
Ernst Cassirer (1949)
Albert Einstein (1949)
Sarvepalli Radhakrishnan (1952)
Karl Jaspers (1957)
C. D. Broad (1959)
Rudolf Carnap (1963)
Martin Buber (1967)
C. I. Lewis (1968)
Karl Popper (1974)
Brand Blanshard (1980)
Jean-Paul Sartre (1981)
Gabriel Marcel (1984)
W. V. Quine (1986)
Georg Henrik von Wright (1989)
Charles Hartshorne (1991)
A. J. Ayer (1992)
Paul Ricoeur (1995)
Paul Weiss (1995)
Hans-Georg Gadamer (1997)
Roderick Chisholm (1997)
P. F. Strawson (1998)
Donald Davidson (1999)
Seyyed Hossein Nasr (2000)
Marjorie Grene (2002)
Jaakko Hintikka (2006)
Michael Dummett (2007)
Richard Rorty (2010)
Arthur Danto (2013)
Hilary Putnam (2015)
Umberto Eco (2017)Volumes projected on as of 2015: Martha C. Nussbaum, and Julia KristevaMind at Large
Mind at Large is a concept from The Doors of Perception and Heaven and Hell by Aldous Huxley. This philosophy was influenced by the ideas of C. D. Broad. Psychedelic drugs are thought to disable filters which inhibit or quell signals related to mundane functions from reaching the conscious mind. In the aforementioned books, Huxley explores the idea that the human mind filters reality, partly because handling the details of all of the impressions and images coming in would be unbearable, partly because it has been taught to do so. He believes that psychoactive drugs can partly remove this filter, which leaves the drug user exposed to Mind at Large.During an experiment with British psychiatrist, Humphrey Osmond, Huxley was administered mescaline, and was prompted by Osmond to comment on the various stimuli around him, such as books and flowers. The conversation that was recorded in Huxley's book mainly concerned his thoughts on what he said in the recordings. He observed that everyday objects lose their functionality, and suddenly exist "as such"; space and dimension become irrelevant, with perceptions seemingly being enlarged, and at times even overwhelming.
According to The Doors of Perception by Aldous Huxley,
Each person is at each moment capable of remembering all that has ever happened to him and of perceiving everything that is happening everywhere in the universe. The function of the brain and nervous system is to protect us from being overwhelmed and confused by this mass of largely useless and irrelevant knowledge, by shutting out most of what we should otherwise perceive or remember at any moment, and leaving only that very small and special selection which is likely to be practically useful. According to such a theory, each one of us is potentially Mind at Large.
In The Doors of Perception, Huxley also stated: "In the final stage of egolessness there is an 'obscure knowledge' that All is in all—that All is actually each. This is as near, I take it, as a finite mind can ever come to 'perceiving everything that is happening everywhere in the universe.'"
The Mind at Large is also the name of a psychedelic blues band, from Greater Manchester, who have gained an audience due to their underground free acid parties.Polytheism
Polytheism (from Greek πολυθεϊσμός, polytheismos) is the worship of or belief in multiple deities, which are usually assembled into a pantheon of gods and goddesses, along with their own religions and rituals. In most religions which accept polytheism, the different gods and goddesses are representations of forces of nature or ancestral principles, and can be viewed either as autonomous or as aspects or emanations of a creator deity or transcendental absolute principle (monistic theologies), which manifests immanently in nature (panentheistic and pantheistic theologies). Most of the polytheistic deities of ancient religions, with the notable exceptions of the Ancient Egyptian and Hindu deities, were conceived as having physical bodies.
Polytheism is a type of theism. Within theism, it contrasts with monotheism, the belief in a singular God, in most cases transcendent. Polytheists do not always worship all the gods equally, but they can be henotheists, specializing in the worship of one particular deity. Other polytheists can be kathenotheists, worshiping different deities at different times.
Polytheism was the typical form of religion during the Bronze Age and Iron Age up to the Axial Age and the development of Abrahamic religions, the latter of which enforced strict monotheism. It is well documented in historical religions of Classical antiquity, especially ancient Greek religion and ancient Roman religion, and after the decline of Greco-Roman polytheism in tribal religions such as Germanic, Slavic and Baltic paganism.
Important polytheistic religions practiced today include Chinese traditional religion, Hinduism, Japanese Shinto, Santeria, and various neopagan faiths.Precognition
Precognition (from the Latin prae-, "before" and cognitio, "acquiring knowledge"), also called prescience, future vision, future sight is a claimed psychic ability to see events in the future.
As with other forms of extrasensory perception, there is no accepted scientific evidence that precognition is a real phenomenon and it is widely considered to be pseudoscience. Precognition also appears to violate the principle of causality, that an effect cannot occur before its cause.
Precognition has been widely believed in throughout history. Despite the lack of scientific evidence, many people still believe it to be real; it is still widely reported and remains a topic of research and discussion within the parapsychology community.Problem of induction
The problem of induction is the philosophical question of whether inductive reasoning leads to knowledge understood in the classic philosophical sense, highlighting the apparent lack of justification for:
Generalizing about the properties of a class of objects based on some number of observations of particular instances of that class (e.g., the inference that "all swans we have seen are white, and, therefore, all swans are white", before the discovery of black swans) or
Presupposing that a sequence of events in the future will occur as it always has in the past (e.g., that the laws of physics will hold as they have always been observed to hold). Hume called this the principle of uniformity of nature.The problem calls into question all empirical claims made in everyday life or through the scientific method, and, for that reason, the philosopher C. D. Broad said that "induction is the glory of science and the scandal of philosophy." Although the problem arguably dates back to the Pyrrhonism of ancient philosophy, as well as the Carvaka school of Indian philosophy, David Hume popularized it in the mid-18th century.Sense data
In the philosophy of perception, the theory of sense data was a popular view held in the early 20th century by philosophers such as Bertrand Russell, C. D. Broad, H. H. Price, A. J. Ayer, and G. E. Moore. Sense data are taken to be mind-dependent objects whose existence and properties are known directly to us in perception. These objects are unanalyzed experiences inside the mind, which appear to subsequent more advanced mental operations exactly as they are.
Sense data are often placed in a time and/or causality series, such that they occur after the potential unreliability of our perceptual systems yet before the possibility of error during higher-level conceptual analysis and are thus incorrigible. They are thus distinct from the 'real' objects in the world outside the mind, about whose existence and properties we often can be mistaken.
Talk of sense-data has since been largely replaced by talk of the closely related qualia. The formulation the given is also closely related. None of these terms has a single coherent and widely agreed-upon definition, so their exact relationships are unclear. One of the greatest troubling aspects to 20th century theories of sense data is its unclear rubric nature.Specious present
The specious present is the time duration wherein one's perceptions are considered to be in the present. Time perception studies the sense of time, which differs from other senses since time cannot be directly perceived but must be reconstructed by the brain.The International Library of Psychology, Philosophy and Scientific Method
The International Library of Psychology, Philosophy and Scientific Method was an influential series of monographs published from 1922 to 1965 under the general editorship of Charles Kay Ogden by Kegan Paul Trench & Trubner in London. This series published some of the landmark works on psychology and philosophy, particularly the thought of the Vienna Circle in English. It published some of the major psychologists and philosophers of the time, such as Alfred Adler, C. D. Broad, Rudolf Carnap, F. M. Cornford, Edmund Husserl, Carl Jung, Kurt Koffka, Ernst Kretschmer, Bronisław Malinowski, Karl Mannheim, George Edward Moore, Jean Nicod, Jean Piaget, Frank P. Ramsey, Otto Rank, W. H. R. Rivers, Louis Leon Thurstone, Jakob von Uexküll, Hans Vaihinger, Edvard Westermarck, William Morton Wheeler, Ludwig Wittgenstein, J. N. Findlay and others. Most of the 204 volumes in the series have been reprinted, some in revised editions.
The following is the statement about the series as it appears on the title page of the book by R. Carnap The Logical Syntax of Language (1937) published in the series in 1959:
The purpose of The International Library is to give expression, in a convenient format at moderate price, to the remarkable developments which have recently occurred in Psychology and its allied sciences. The older philosophers were preoccupied by metaphysical interests which, for the most part, have ceased to attract the younger investigators, and their forbidding terminology too often acted as a deterrent for the general reader. The attempt to deal in clear language with current tendencies, has met with a very encouraging reception, and not only have accepted authorities been invited to explain the newer theories, but it has been found possible to include a number of original contributions of high merit.The Unreality of Time
"The Unreality of Time" is the best-known philosophical work of the Cambridge idealist J. M. E. McTaggart (1866–1925). In the argument, first published as a journal article in Mind in 1908, McTaggart argues that time is unreal because our descriptions of time are either contradictory, circular, or insufficient. A slightly different version of the argument appeared in 1927 as one of the chapters in the second volume of McTaggart's greatest work, The Nature of Existence.The argument for the unreality of time is popularly treated as a stand-alone argument that does not depend on any significant metaphysical principles (e.g. as argued by C. D. Broad 1933 and L. O. Mink 1960). R. D. Ingthorsson disputes this, and argues that the argument can only be understood as an attempt to draw out certain consequences of the metaphysical system that McTaggart presents in the 1st Volume of The Nature of Existence (Ingthorsson 1998 & 2016).
It is helpful to consider the argument as consisting of three parts. In the first part, McTaggart offers a phenomenological analysis of the appearance of time, in terms of the now famous A- and B-series (see below for detail). In the second part, he argues that a conception of time as only forming a B-series but not an A-series is an inadequate conception of time because the B-series does not contain any notion of change. The A-series, on the other hand, appears to contain change and is thus more likely to be an adequate conception of time. In the third and final part, he argues that the conception of time forming an A-series is contradictory and thus nothing can be like an A-series. Since the A- and the B- series exhaust possible conceptions of how reality can be temporal, and neither is adequate, the conclusion McTaggart reaches is that reality is not temporal at all.