Rejection Letter

Rejected Note
2–3 minutes

Dear Author. [REDACTED] does not accept the submission of personal works produced by students, independent researchers, or professionals who have not yet attained a doctoral level. This is a moderation policy intended to ensure that publications deposited on the platform originate from qualified researchers affiliated with a recognized institution (REDACTED) and acknowledged for their expertise or previous work in the relevant field of research. This rule applies regardless of the quality or scientific value of the work, which is by no means in question here. We therefore regret to inform you that we are unable to accept this submission. If you wish, we invite you to share your work through other open platforms such as Zenodo, which allow all authors to make their research visible. Thank you for your understanding. Kind regards

Allow me to rephrase this:

Disappointing, though hardly surprising. This is the same logic as age-based thresholds I have recently taken a hammer to: crude proxies elevated into moral and epistemic gatekeepers. Not ‘is this good?’, but ‘are you old enough, stamped enough, letterheaded enough to be taken seriously?’. A bureaucratic horoscope.

Yes, I use Zenodo. I use PhilPapers. I will continue to do so. But let’s not pretend all platforms are socially equivalent. Journals still function as credibility engines, not because they magically improve truth, but because they distribute legitimacy. To be excluded on status grounds alone is not a quality filter. It is a caste system with footnotes.

And journals already make participation unnecessarily hostile. Many refuse work that has been publicly shared at all, even in preprint form. Lead times stretch to a year or more. The result is that anyone attempting to contribute to live debates is instructed to sit quietly whilst the conversation moves on without them. In a so-called knowledge economy, this is an astonishing self-own.

What we have, then, is a system that:

  • equates institutional affiliation with epistemic competence,
  • penalises open dissemination,
  • and delays circulation until relevance decays.

All in the name of rigour.

I will keep submitting elsewhere. There are other journals. There always are. But let’s stop pretending this is about protecting standards. It is about preserving a hierarchy that mistakes accreditation for insight and treats independent thought as a contamination risk.

Knowledge does not become true by passing through the right doorway. It merely becomes approved. I’ll not witter on about the bollocks of peer review.

PhilSurvey: What is the aim of philosophy?

2–3 minutes

I commenced a series where I discuss the responses to the 2020 PhilPapers survey of almost 1,800 professional philosophers. This continues that conversation with questions 2 through 4 – in reverse order, not that it matters. Each is under 5 minutes; some are under 3.

For the main choices, you are given 4 options regarding the proposal:

  • Accept
  • Lean towards
  • Reject
  • Lean against

Besides the available choices, accepted answers for any of the questions were items, such as:

  • Combinations (specify which.)
    For the combos, you might Accept A and Reject B, so you can capture that here.
  • Alternate view (not entirely useful unless the view has already been catalogued)
  • The question is too unclear to answer
  • There is no fact of the matter (the question is fundamentally bollocks)
  • Agnostic/undecided
  • Other

Q4: The first one asks, ‘What is the aim of philosophy?’ Among the responses were:

  • Truth/Knowledge
  • Understanding
  • Wisdom
  • Happiness
  • Goodness/Justice

Before you watch the video, how might you respond?

Video: What is the aim of philosophy?

Q3: What’s your position on aesthetic value?

  • Objective
  • Subjective
Video: What is aesthetic value?

Q2: What’s your position on abstract objects?

  • Platonism (these objects exist “out there” in or beyond the world)
  • Nominalism (the objects are human constructs)
Video: Where do abstract objects reside?

Q1: What’s your position on Γ  priori knowledge?

This video response was an earlier post, so find it there. This is asking if you believe one can have any knowledge apart from experience.

  • Yes
  • No

NB: I’ve recorded ten of these segments already, but they require editing. So I’ll release them as I wrap them up. Not that I’ve completed them, I realise I should have explained what the concepts mean more generally instead of talking around the topics in my preferred response. There are so many philosophy content sites, I feel this general information is already available, or by search, or even via an LLM.

In the other hand, many of these sites – and I visit and enjoy them – support very conservative, orthodox views that, as I say, don’t seem to have progressed much beyond 1840 – Kant and a dash of Hegel, but all founded on Aristotelian ideas, some 2,500 years ago.

Spoiler alert, I think knowledge has advanced and disproved a lot of this. It turns out my brothers in arms don’t necessarily agree. Always the rebel, I suppose.