Much of the philosophical literature on perception has focused on vision. This is not surprising, given that vision holds for us a certain prestige. Our visual experience is incredibly rich, offering up a mosaic of apparent three-dimensional objects. For this reason, it is commonplace to suppose that visual experience is world-directed, with the view taking its most popular form in the representational, or content, view. World-directed views contrast with what we might call subjectivist views — views according to which experiences are raw feels or mere sensations.

It is technically possible to clone a human being. The result of the procedure would be a human being in its own right. Given the current level of cloning technology concerning other animals there is every reason to believe that early human clones will have shorter-than-average life-spans, and will be unusually prone to disease. In addition, they would be unusually at risk of genetic defects, though they would still, probably, have lives worth living. But with experimentation and experience, seriously unequal prospects between cloned and noncloned people should erode. We shall ignore arguments about cloning that focus on the potential for harm to the fetus or resultant human being, where harm is understood solely in terms of physical and mental health. Unless the resultant people would generally have lives worth living there is no positive case for cloning, or any other form of reproduction, for that matter. If the resultant beings will generally have lives worth living there is a prima facie case for allowing cloning. We imagine the case in which the resultant beings will have lives well worth living.

In recent years, a renascent form of pragmatism has developed which argues that a satisfactory pragmatic position must integrate into itself the concepts of truth and objectivity. This New Pragmatism, as Cheryl Misak calls it, is directed primarily against Rorty's neo-pragmatic dismissal of these concepts. For Rorty, the goal of our epistemic practices should not be to achieve an objective view, one that tries to represent things as they are ‘in themselves,’ but rather to attain a view of things that can gain as much inter-subjective agreement as possible. In Rorty's language, we need to replace the aim of objectivity with that of solidarity. While the New Pragmatists agree with Rorty's ‘humanist’ and ‘anti-authoritarian’ notion that the world by itself cannot dictate to us what we should think about it, they demur from his suggestion that this requires us to give up the notions of truth and objectivity.

Many have suggested that understanding is a worthier goal for theoretical reflection than is propositional knowledge. Some have even claimed that, unlike knowledge, understanding is always intrinsically valuable. In this essay, I aim only to show that there is a basic value in understanding and that when knowledge conduces to understanding, it gets this basic value extrinsically from understanding. After distinguishing two kinds of understanding, namely, teleological and non-teleological understanding, I will conclude that teleological understanding has more of this basic value than does non-teleological understanding.

David Hume has traditionally been assumed to be a soft determinist or compatibilist, at least in the ‘reconciling project’ that he presents in Section 8 of the first Enquiry, entitled ‘Of liberty and necessity.’ Indeed, in encyclopedias and textbooks of Philosophy he is standardly taken to be one of the paradigm compatibilists, rivalled in significance only by Hobbes within the tradition passed down through Locke, Mill, Schlick and Ayer to recent writers such as Dennett and Frankfurt. Many Hume scholars also concur in viewing him as a determinist, for example (in date order) Norman Kemp Smith, Barry Stroud, A. J. Ayer, Paul Russell Don Garrett, Terence Penelhum, George Botterill, John Bricke, and John Wright. My main purpose in this paper will be to provide the evidence to substantiate this traditional interpretation, which has hitherto been widely assumed rather than defended. In the absence of such a defence, the consensus has been left open to challenge, most notably in a recent paper and a subsequent book by James Harris, who boldly claims that Hume ‘does not subscribe to determinism of any kind, whether Hobbesian or merely nomological.’

In 1769, the English bishop and theologian Edmund Law published a Defence of Mr. Locke's Opinion concerning Personal Identity. In this work, Law attempted to ‘explain and vindicate Mr. Locke's hypothesis’ (301) by offering a new account of Lockean persons. Law's account centers around three key claims. First, persons are modes — very roughly, properties — rather than substances. Second, the relevant properties are those that make moral evaluation appropriate, thus taking seriously Locke's insistence that ‘person’ is a forensic term. And third, the fact that persons are modes is what makes a demonstrative science of morality possible.

I am not convinced that Law's interpretation actually vindicates Locke, though it does make his theory come out rather better than is typically imagined. I am, however, convinced that Law's interpretation provides the best available account of Lockean persons.