Ergo is an open access philosophy journal accepting submissions on all philosophical topics and from all philosophical traditions. This includes, among other things: history of philosophy, work in both the analytic and continental traditions, as well as formal and empirically informed philosophy. Ergo is strongly committed to diversity and especially welcomes submissions from members of groups currently underrepresented in philosophy.
Submission and publication are free, and authors retain copyright under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 license. Generous support from the undergraduate departments of philosophy at the University of Toronto's St. George and Mississauga campuses and the University of Toronto's graduate department of philosophy make this arrangement possible.
Papers are published as they are accepted; there is no regular publication schedule.
Malebranche holds that the feeling of having a body comes in three main varieties. A perceiver sensorily experiences herself (1) as causally connected to her body, in so far as the senses represent the body as causing her sensory experiences and as uniquely responsive to her will, (2) as materially connected to her body, in so far as the senses represent the perceiver as a material being wrapped up with the body, and (3) as perspectivally connected to her body, in so far as the external senses represent the world from the body’s perspective. In addition to distinguishing these varieties of embodied experience, I explain why the perceiver experiences her connection to the body in these ways. Although Malebranche often casts the experience of embodiment in a negative light, his considered view is that this experience contributes to our survival and salvation.
Is attention a cognitive process? I reconstruct and critically assess an argument first proposed by Christopher Mole that it cannot be so. Mole’s argument is influential because it creates theoretical space for a unifying analysis of attention at the subject level (though it does not entail it). Despite their differing theoretical commitments, prominent philosophers working on attention such as Wayne Wu and Philipp Koralus explicitly endorse it, while Sebastian Watzl endorses a related version. I show that Mole’s argument is invalid, amend it to secure its validity, but argue that it still fails. I consider the extent to which the failure of Mole’s argument spreads to the versions offered by Wu, Koralus and Watlz. Mole’s argument fails because it equivocates between the set of conditions that suffice for constituting attention and the subset of those conditions that are salient, but insufficient, for constituting it. Reflection on this distinction has consequences for the individuation not just of attentional processes but all cognitive processes.
The underrepresentation of women, people of color, and especially women of color—and the corresponding overrepresentation of white men—is more pronounced in philosophy than in many of the sciences. I suggest that part of the explanation for this lies in the role played by the idealized rational self, a concept that is relatively influential in philosophy but rarely employed in the sciences. The idealized rational self models the mind as consistent, unified, rationally transcendent, and introspectively transparent. I hypothesize that acceptance of the idealized rational self leads philosophers to underestimate the influence of implicit bias on their own judgments and prevents them from enacting the reforms necessary to minimize the effects of implicit bias on institutional decision-making procedures. I consider recent experiments in social psychology that suggest that an increased sense of one’s own objectivity leads to greater reliance on bias in hiring scenarios, and I hypothesize how these results might be applied to philosophers’ evaluative judgments. I discuss ways that the idealized rational self is susceptible to broader critiques of ideal theory, and I consider some of the ways that the picture functions as a tool of active ignorance and color-evasive racism.