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What is the panel's response to the philosophic community's ad hominem attacks on Rebecca Tuvel and her article in Hypatia? There was no engagement of her ideas at all, and the editors of Hypatia were forced to remove her article and publish an apology, merely because Ms Tuvel asked uncomfortable questions.

I just wanted to clear up an important point. The article was not removed. It is still in the journal, including the online edition, and it will stay there. I'd suggest reading this piece which gives a clearer picture of the review process of the journal itself. In particular, it makes clear that the associate editorial board doesn't make decisions about what gets published, and isn't involved in the day-to-day operation of the journal. I will leave it to others to discuss more substantive issues.

Is a Ph.D. in Philosophy from a Russian University essential when applying to U.S. Ph.D. full funding programs in Philosophy? Is the world rank of that Russian University important for the purpose ?

No. A PhD would't be necessary. We have had Russian students in our PhD program, and they did not come to us with PhDs. The most important thing will be evidence of philosophical ability. Course records matter; so do informative letters of reference. The writing sample is particularly important. And if there are publications (not required) they would be useful too.

To escape all the dishonesty and inauthentic living in the world today, are you aware of any so called philosophers' retreats where anyone online interested in the subject get together for several days or weeks at the countryside or maybe a lodge in the woods?

Not as such, though perhaps not quite for the reason you might think. The discipline of philosophy isn't a cure for "inauthentic living." In my experience, at least, philosophers are no more and no less prone to being "inauthentic" than anyone else. Philosopher often have pretty good BS detectors, but being good at spotting BS and living "authentically" are probably only loosely correlated. Philosophers who set their minds to it could no doubt offer up some subtle and interesting reflections on what counts as leading an authentic life. But being articulate about it and being good at doing it are very different skills. Compare: it's one thing to be a good art critic. It's another thing to be a good artist. That said, some people who follow a particular "philosophy" may see the attempt to live authentically as closely tied to following that philosophy. This might be true, for example, of committed, thoughtful Buddhists (among others.) Such people may, on average, be more authentic than the average...

Do you think that more philosophy departments in the future will either continue to have their budgets cut or be completely eliminated at both public and private institutions? If so, is this more because of administrative politics or because philosophers are unpersuasive in their arguments? Isn't this pressure a good thing, since forcing philosophers to justify the existence of their field is something philosophers ought already to be able to do ever since Socrates (who seemed to be a bad pro se lawyer)?

When it comes to what will happen, I'll have to plead lack of a crystal ball. I can't even say what might happen. I'm not sure what sort of administrative politics you have in mind, but at least at my institution, I haven't noticed that administrators have any special animus against philosophy. I suppose at some institutions, someone might argue (whether soundly or not is another matter) that studying philosophy leads to poor employment prospects, or that in general, philosophy is in some way or another "impractical"; more on that in a moment. As for philosophers being unpersuasive in their arguments, I gravely doubt that most administrators either have an opinion or are qualified to. (That's not a criticism of administrators. It's just the usual situation for people outside a discipline; they tend not to be familiar with its workings.) Would it be a good thing to force philosophers to justify the existence of their field? Only if it would be an equally good thing for people in other disciplines...

Consider the following scenario: I am very good at doing analytic philosophy (though I am not a genius by any means), specially analytic metaphysics, but not limited to that field. I am well acquainted with the literature on the subject, I have an excellent grasp of the arguments and am pretty good at suggesting objections or proposing new arguments (or variations of old ones). Also, I have a pretty good command of the relevant technical material, that is, classical logic, modal logic, mereology and set theory, etc. Suppose I am capable of original and rigorous work. Suppose I profoundly dislike being taught in a university but have a fine time debating with (competent) professors, visiting lecturers and students (outside of the lectures), who, if asked, will acknowledge my philosophical ability. However, since I am not fond of the academy (as a student), I do not have any degrees. Suppose I am still young so I haven't published anything but I have plenty of ideas which, with a little work, might make...

One quick note on credentials. We rely on them because they are, in general, pretty reliable and they save an enormous amount of time. This bears on your question. Suppose you applied for a beginning-level assistant professor job at my institution, having no degree. I would need to decide if it was worth the time to investigate whether you have the skills and knowledge needed, and a good deal of past experience with people from outside the academy who think of themselves as philosophers would make it a poor bet. You would probably get sorted very quickly to the "Reject" file in the triage process. That might be a mistake. But academics, like most everyone else, are busy people, and given the (literally) hundreds of applications that a job ad might generate, we have no serious choice but to rely on heuristics of this sort. We'd also wonder -- if we got around to it -- whether anyone who claims to be so averse to the academy as a student is likely to do well there as a faculty member. That said, it...

When does one "become" a philosopher?

Right after the secret handshake... More seriously, there's no single answer, and no clear one in any case. Does someone who has a BA in philosophy count as a philosopher? How about someone who has no formal education in philosophy, but through lots of reading and informal conversation has gotten good at the sorts of things philosophers do? Sufficient conditions are not so hard to come by. Someone who regularly publishes in recongnized philosophy journals would count. So would anyone who regularly teaches bread-and-butter philosophy courses in a university philosophy department. But not all philosophers publish, and not all teach. Necessary conditions aren't hard to come by either. Someone who had poor verbal skills and neither has nor ever had any talent for thinking analytically wouldn't count as a philosopher. But there are many linguistically gifted analytically-skilled thinkers who aren't philosophers. (An excellent lawyer, for example.) There are some useful generalizations, of course...

When did secular philosophy departments, as opposed to theology faculties, first appear in universities?

I don't know (and my guess is that my co-panelists don't either.) That, I'm assuming is why it's taken so long for anyone to respond even with such a useless answer. But in defense of myself and my colleagues, most people who belong to a profession, I'd guess, have a relatively scant knowledge of the institutional history of the profession. For example: most physicists probably don't know when or where the first university physics department was established, most dentists probably don't know where the first dental school was, most insurance brokers probably don't know what the first insurance company was, and so on.

Good morning, As a foreign PhD student in Philosophy, I need some technical hints about how to choose an Anglo-American magazine to send an article in analytic philosophy. First, I’d like to know, is the Impact Factor system as important in philosophic, as in scientific research? If so, where can I find evaluations about journals? Apart from that, I can imagine there are thematic criteria to choose a magazine: of course, you won’t send a paper in logic to a magazine that only publishes papers in ethics. That’s obvious. But is there anything else I should consider? Thank you to anybody who will reply. Stefano - Italy

Here are some good analytic/Anglo-American journals, in no particular order. (And the fact that some journal isn't on the list doesn't mean it's not good; this is off the top of my head). Mind Journal of Philosophy Analysis Nous Synthese British Journal for the Philosophy of Science Philosophy of Science Philosophical Review Philosophical Studies Philosophical Quarterly Utilitas Philosophy and Public Affairs Ethics I know little or nothing about the Impact Factor system. But have a look at some of these journals and see what might fit your needs. Needless to say, some are quite difficult to get into. But they're a fair sample, I think, of journals that analytic philosophers tend to read.