Name der Zeitschrift: Internationales Jahrbuch für philosophische Anthropologie Jahrgang: 5 Heft: 1 Seiten: 237-250.

En dehors de Pascal en France, c'est surtout en Allemagne que tragique et tristesse ont été mis en rapport avant que leur distinction soit largement développée par Walter Benjamin dans son livre sur le drame baroque. L'opposition faite par Benjamin entre le Trauerspiel et la tragédie peut être interprétée comme l'aboutissement et l'achèvement d'une distinction courante dans la philosophie allemande depuis Hegel entre le " tragique " (antique) et le " triste " de la modernité (romantique). Si ces deux termes (...) ne sont pas ressentis en français comme formant un couple de concepts, il n'en va pas de même dans la philosophie et l'esthétique allemandes, où ils apparaissent régulièrement ensemble, exprimant soit une différence de degré (Hegel, Simmel), soit de nature (Nietzsche, Ziegler), soit enfin un rapport de polarité (Benjamin) et où se jouent des rapports différents avec le mythe et l'histoire. C'est un des grands mérites de Benjamin que d'avoir saisi cette polarité entre le tragique et le triste, qui n'avait jamais été formulée explicitement avant lui, et de l'avoir élevée au rang de théorie dans son opposition entre Trauerspiel et tragédie. Pour comprendre en profondeur les implications du concept de Trauerspiel introduit par Benjamin, et du concept de tristesse qui lui est lié, il est nécessaire de se replonger dans la tradition allemande, de connaître le milieu philosophique dans lequel Benjamin a fait ses études, en particulier les discussions autour de la philosophie de l'histoire et de la structure du temps au début du XXe siècle. Toute la pensée de Benjamin s'éclaire alors sous un jour nouveau qui permet de mieux saisir le lien entre ses écrits de jeunesse et sa pensée ultérieure. (shrink)

English summary: Marc Andre Wiegand analyzes the neo-Kantian premises of Gustav Radbruch's legal philosophy.

Standardly, epistemic peers regarding a given matter are said to be people of equal competence who share all relevant evidence. Alternatively, one can define epistemic peers regarding a given matter as people who are equally likely to be right about that matter. I argue that a definition in terms of likelihood captures the essence of epistemic peerhood better than the standard definition or any variant of it. What is more, a likelihood definition implies the truth of the central thesis in (...) the debate on peer disagreement, the so-called Equal Weight View, according to which we should give the opinions of our peers the same weight we give our own. Adopting a likelihood definition, however, does not end the debate on peer disagreement, because the alleged theoretical alternatives to the Equal Weight View, reinterpreted in the light of a likelihood definition, can in fact be shown to be compatible with this view—though the reinterpreted versions may appear less plausible than the original ones. (shrink)

The evidence that we get from peer disagreement is especially problematic from a Bayesian point of view since the belief revision caused by a piece of such evidence cannot be modelled along the lines of Bayesian conditionalisation. This paper explains how exactly this problem arises, what features of peer disagreements are responsible for it, and what lessons should be drawn for both the analysis of peer disagreements and Bayesian conditionalisation as a model of evidence acquisition. In particular, it is pointed (...) out that the same characteristic of evidence from disagreement that explains the problems with Bayesian conditionalisation also suggests an interpretation of suspension of belief in terms of imprecise probabilities. (shrink)

A commonly neglected feature of the so-called Equal Weight View, according to which we should give our peers’ opinions the same weight we give our own, is its prima facie incompatibility with the common picture of philosophy as an armchair activity: an intellectual effort to seek a priori knowledge. This view seems to imply that our beliefs are more likely to be true if we leave our armchair in order to find out whether there actually are peers who, by disagreeing (...) with us, force us to revise our beliefs. This article argues that the Equal Weight View should be spelled out in such a way that not only actual peer disagreement requires us to revise our beliefs, but also merely possible peer disagreement. This result is not a reductio ad absurdum of the view. Quite the opposite: it shows that the view is, contrary to appearance, compatible with our common way of doing philosophy. (shrink)

Unknown peers create a problem for those epistemologists who argue that we should be conciliatory in cases of peer disagreement. The standard interpretation of ‘being conciliatory’ has it that we should revise our opinions concerning a specific subject matter whenever we encounter someone who is as competent and well informed as we are concerning this subject matter (and thus is our peer) and holds a different opinion. As a consequence, peers whom we have never encountered and who are hence unknown (...) to us are not taken into account. This, however, appears odd; not only because it is an accidental matter which peers we happen to encounter and which not, but also because it would allow people to deliberately isolate themselves from any kind of intellectual exchange on the topic under consideration. The paper argues that we should take the problem of unknown peers seriously, and that disregarding the problem is an instance of the more general mistake of assuming that evidential quality and justified believability can be dealt with separately. Moreover, a solution to the problem of unknown peers is suggested. (shrink)

The question of whether biologists should continue to use the Linnaean hierarchy has been a hotly debated issue. Invented before the introduction of evolutionary theory, Linnaeus's system of classifying organisms is based on outdated theoretical assumptions, and is thought to be unable to provide accurate biological classifications. Marc Ereshefsky argues that biologists should abandon the Linnaean system and adopt an alternative that is more in line with evolutionary theory. He traces the evolution of the Linnaean hierarchy from its introduction (...) to the present. He illustrates how the continued use of this system hampers our ability to classify the organic world, and then goes on to make specific recommendations for a post-Linnaean method of classification. Accessible to a wide range of readers by providing introductory chapters to the philosophy of classification and the taxonomy of biology, the book will interest both scholars and students of biology and the philosophy of science. (shrink)

Dieser Text geht der Frage nach, ob und, wenn ja, inwieweit sich Gedankenexperimente in der praktischen Philosophie in ihrer Struktur und ihrer epistemischen Signifikanz von Gedankenexperimenten in der theoretischen Philosophie oder in den Naturwissenschaften unterscheiden. Anhand einer allgemeinen Strukturanalyse von Gedankenexperimenten wird dabei aufgezeigt, dass bei Gedankenexperimenten in der praktischen Philosophie zwar häufig die angemessene Bewertung eines zugrunde gelegten Szenarios im Zentrum steht und nicht, wie zum Beispiel in theoretischen Philosophie oft, dessen angemessene Beschreibung, dass dieser Unterschied aber kaum Auswirkungen (...) hat auf die prinzipielle Anwendbarkeit – abgesehen von einer bisher übersehenen Konsequenz: Man darf in einem Gedankenexperiment nicht annehmen, dass moralische, ästhetische oder entscheidungstheoretische Prinzipien in unterschiedlichen möglichen Welten verschieden sind. Andernfalls käme dem Gedankenexperiment keinerlei epistemische Signifikanz zu. (shrink)

This paper delves into the striking parallels between the linguistic patterns of Large Language Models (LLMs) and the concepts of psychosis in Lacanian psychoanalysis. Lacanian theory, with its focus on the formal and logical underpinnings of psychosis, provides a compelling lens to juxtapose human cognition and AI mechanisms. LLMs, such as GPT-4, appear to replicate the intricate metaphorical and metonymical frameworks inherent in human language. Although grounded in mathematical logic and probabilistic analysis, the outputs of LLMs echo the nuanced linguistic (...) associations found in metaphor and metonymy, suggesting a mirroring of human linguistic structures. A pivotal point in this discourse is the exploration of “absolute metaphors”—core gaps in reasoning discernible in both AI models and human thought processes and central to the Lacanian conceptualization of psychosis. Despite the traditional divide between AI research and continental philosophy, this analysis embarks on an innovative journey, utilizing Lacanian philosophy to unravel the logic of AI, using concepts established in the continental discourse on logic, rather than the analytical tradition. (shrink)

Scientists have long counseled against interpreting animal behavior in terms of human emotions, warning that such anthropomorphizing limits our ability to understand animals as they really are. Yet what are we to make of a female gorilla in a German zoo who spent days mourning the death of her baby? Or a wild female elephant who cared for a younger one after she was injured by a rambunctious teenage male? Or a rat who refused to push a lever for food (...) when he saw that doing so caused another rat to be shocked? Aren’t these clear signs that animals have recognizable emotions and moral intelligence? With _Wild Justice_ Marc Bekoff and Jessica Pierce unequivocally answer yes. Marrying years of behavioral and cognitive research with compelling and moving anecdotes, Bekoff and Pierce reveal that animals exhibit a broad repertoire of moral behaviors, including fairness, empathy, trust, and reciprocity. Underlying these behaviors is a complex and nuanced range of emotions, backed by a high degree of intelligence and surprising behavioral flexibility. Animals, in short, are incredibly adept social beings, relying on rules of conduct to navigate intricate social networks that are essential to their survival. Ultimately, Bekoff and Pierce draw the astonishing conclusion that there is no moral gap between humans and other species: morality is an evolved trait that we unquestionably share with other social mammals. Sure to be controversial, _Wild Justice_ offers not just cutting-edge science, but a provocative call to rethink our relationship with—and our responsibilities toward—our fellow animals. (shrink)

Marc Hauser puts forth the theory that humans have evolved a universal moral instinct, unconsciously propelling us to deliver judgments of right and wrong independent of gender, education, and religion. Combining his cutting-edge research with the latest findings in cognitive psychology, linguistics, neuroscience, evolutionary biology, economics, and anthropology, Hauser explores the startling implications of his provocative theory vis-à-vis contemporary bioethics, religion, the law, and our everyday lives.

This paper proposes a model of human uniqueness based on an unusual distinction between two contrasted kinds of political competition and political status: (1) antagonistic competition, in quest of dominance (antagonistic status), a zero-sum, self-limiting game whose stake—who takes what, when, how—summarizes a classical definition of politics (Lasswell 1936), and (2) synergistic competition, in quest of merit (synergistic status), a positive-sum, self-reinforcing game whose stake becomes “who brings what to a team’s common good.” In this view, Rawls’s (1971) famous virtual (...) “veil of ignorance” mainly conceals politics’ antagonistic stakes so as to devise the principles of a just, egalitarian society, yet without providing any means to enforce these ideals (Sen 2009). Instead, this paper proposes that human uniqueness flourished under a real “adapted veil of ignorance” concealing the steady inflation of synergistic politics which resulted from early humans’ sturdy egalitarianism. This proposition divides into four parts: (1) early humans first stumbled on a purely cultural means to enforce a unique kind of within-team antagonistic equality—dyadic balanced deterrence thanks to handheld weapons (Chapais 2008); (2) this cultural innovation is thus closely tied to humans’ darkest side, but it also launched the cumulative evolution of humans’ brightest qualities—egalitarian team synergy and solidarity, together with the associated synergistic intelligence, culture, and communications; (3) runaway synergistic competition for differential merit among antagonistically equal obligate teammates is the single politically selective mechanism behind the cumulative evolution of all these brighter qualities, but numerous factors to be clarified here conceal this mighty evolutionary driver; (4) this veil of ignorance persists today, which explains why humans’ unique prosocial capacities are still not clearly understood by science. The purpose of this paper is to start lifting this now-ill-adapted veil of ignorance, thus uncovering the tight functional relations between egalitarian team solidarity and the evolution of human uniqueness. (shrink)

This ethnographic study of political life in the department of the Yonne, in the Burgundy region, explores a still richly Balzacian provincial world. The author, a French anthropologist, has extensive field experience in Ethiopia. Deploying the insights and methods of social anthropology by drawing on local history, interviews and participant observation, Abélès describes politicians at every level, from municipal officers to Members of Parliament and Ministers. He provides a clear picture of the process of 'decentralization' initiated by the Socialist government (...) in 1982, and undermines the simplistic notion of 'centralist France'. This book, which develops a fresh perspective on political life in France, past and present, illustrates more generally an exciting approach to modern political phenomena, from the point of view of anthropology. (shrink)

What is a fair distribution of resources and other goods when individuals are partly responsible for their achievements? This book develops a theory of fairness incorporating a concern for personal responsibility, opportunities and freedom. With a critical perspective, it makes accessible the recent developments in economics and philosophy that define social justice in terms of equal opportunities. It also proposes new perspectives and original ideas. The book separates mathematical sections from the rest of the text, so that the main concepts (...) and ideas are easily accessible to non-technical readers. -/- It is often thought that responsibility is a complex notion, but this monograph proposes a simple analytical framework that makes it possible to disentangle the different concepts of fairness that deal with neutralizing inequalities for which the individuals are not held responsible, rewarding their effort, respecting their choices, or staying neutral with respect to their responsibility sphere. It dwells on paradoxes and impossibilities only as a way to highlight important ethical options and always proposes solutions and reasonable compromises among the conflicting values surrounding equality and responsibility. -/- The theory is able to incorporate disincentive problems and is illustrated in the examination of applied policy issues such as: income redistribution when individuals may be held responsible for their choices of labor supply or education; social and private insurance when individuals may be held responsible for their risky lifestyle; second chance policies; the measurement of inequality of opportunities and social mobility. (shrink)

In this paper, I aim to show that agency-based accounts of moral status are more plausible than many have previously thought. I do this by developing a novel account of moral status that takes agency, understood as the capacity for intentional action, to be the necessary and sufficient condition for the possession of moral status. This account also suggests that the capacities required for sentience entail the possession of agency, and the capacities required for agency, entail the possession of sentience. (...) Thus on this account sentient beings possess agency and agents possess sentience. If this is correct, it will show that an Agency Account of moral status can offer a plausible defence of the moral status of all sentient beings, something that previous Agency Accounts have not succeeded in doing. What is more, this account could establish that all sentient animals are not just moral status holders per se, but that they are owed pro tanto obligations regarding continued existence and liberty, similar in kind, though not always in strength, to those owed to humans. (shrink)

To what extent do moral judgments depend on conscious reasoning from explicitly understood principles? We address this question by investigating one particular moral principle, the principle of the double effect. Using web-based technology, we collected a large data set on individuals' responses to a series of moral dilemmas, asking when harm to innocent others is permissible. Each moral dilemma presented a choice between action and inaction, both resulting in lives saved and lives lost. Results showed that: (1) patterns of moral (...) judgments were consistent with the principle of double effect and showed little variation across differences in gender, age, educational level, ethnicity, religion or national affiliation (within the limited range of our sample population) and (2) a majority of subjects failed to provide justifications that could account for their judgments. These results indicate that the principle of the double effect may be operative in our moral judgments but not open to conscious introspection. We discuss these results in light of current psychological theories of moral cognition, emphasizing the need to consider the unconscious appraisal system that mentally represents the causal and intentional properties of human action. (shrink)

: To what extent do moral judgments depend on conscious reasoning from explicitly understood principles? We address this question by investigating one particular moral principle, the principle of the double effect. Using web-based technology, we collected a large data set on individuals’ responses to a series of moral dilemmas, asking when harm to innocent others is permissible. Each moral dilemma presented a choice between action and inaction, both resulting in lives saved and lives lost. Results showed that: patterns of moral (...) judgments were consistent with the principle of double effect and showed little variation across differences in gender, age, educational level, ethnicity, religion or national affiliation and a majority of subjects failed to provide justifications that could account for their judgments. These results indicate that the principle of the double effect may be operative in our moral judgments but not open to conscious introspection. We discuss these results in light of current psychological theories of moral cognition, emphasizing the need to consider the unconscious appraisal system that mentally represents the causal and intentional properties of human action. (shrink)

There is a vacuum in three generations of the Grotowski men�s lives�this becomes clear within the film�s first ten minutes. First Hank wakes alone in the middle of the night, vomits for no apparent reason, and makes a ritual trip to a lonely diner. Next Hank�s boy Sonny perfunctorily screws a prostitute who�after they have finished�tells him "you look so sad." Finally, Buck�the eldest played by Peter Boyle�wanders through the house sucking breath from an oxygen tank, adds a new page (...) to his capital punishment scrapbook, and spits racist epithets at some teenagers of color who wander into his yard. (shrink)

Sparrow argues that military robots capable of making their own decisions would be independent enough to allow us denial for their actions, yet too unlike us to be the targets of meaningful blame or praise—thereby fostering what Matthias has dubbed “the responsibility gap.” We agree with Sparrow that someone must be held responsible for all actions taken in a military conflict. That said, we think Sparrow overlooks the possibility of what we term “blank check” responsibility: A person of sufficiently high (...) standing could accept responsibility for the actions of autonomous robotic devices—even if that person could not be causally linked to those actions besides this prior agreement. The basic intuition behind our proposal is that humans can impute relations even when no other form of contact can be established. The missed alternative we want to highlight, then, would consist in an exchange: Social prestige in the occupation of a given office would come at the price of signing away part of one's freedoms to a contingent and unpredictable future guided by another agency. (shrink)

What is the place of coherence, or structural rationality, in good first-personal deliberation? According to Kolodny (2005), considerations of coherence are irrelevant to good first-personal deliberation. When we deliberate, we should merely care about the reasons or evidence we have for our attitudes. So, considerations of coherence should not show up in deliberation. In response to this argument, Worsnip (2021) argues that considerations of coherence matter for how we structure deliberation. For him, we should treat incoherent combinations of attitudes as (...) off-limits in deliberation. Some important questions are left unanswered by both camps. What do we mean by considerations of coherence “showing up” in first-personal deliberation? How do we interpret the divide between reasons-responsiveness and coherence? How should we interpret cases in which considerations of coherence interact with other norms or requirements? In this paper, I show how Haack’s (1993) crossword puzzle analogy sheds light on these questions. Also, the crossword puzzle analogy allows us to evaluate Kolodny’s objection and identify promising avenues for future research. (shrink)

Darwin offered an intriguing answer to the species problem. He doubted the existence of the species category as a real category in nature, but he did not doubt the existence of those taxa called ‘‘species’’. And despite his scepticism of the species category, Darwin continued using the word ‘‘species’’. Many have said that Darwin did not understand the nature of species. Yet his answer to the species problem is both theoretically sound and practical. On the theoretical side, DarwinÕs answer is (...) confirmed by contemporary biology, and it offers a more satisfactory answer to the species problem than recent attempts to save the species category. On the practical side, DarwinÕs answer frees us from the search for the correct theoretical definition of ‘‘species’’. But at the same time it does not require that we banish the word ‘‘species’’ from biology as some recent sceptics of the species category advocate. Ó The Willi Hennig Society 2010. (shrink)

It is often thought that consciousness has a qualitative dimension that cannot be tracked by science. Recently, however, some philosophers have argued that this worry stems not from an elusive feature of the mind, but from the special nature of the concepts used to describe conscious states. Marc Champagne draws on the neglected branch of philosophy of signs or semiotics to develop a new take on this strategy. The term “semiotics” was introduced by John Locke in the modern period (...) – its etymology is ancient Greek, and its theoretical underpinnings are medieval. Charles Sanders Peirce made major advances in semiotics, so he can act as a pipeline for these forgotten ideas. Most philosophers know Peirce as the founder of American pragmatism, but few know that he also coined the term “qualia,” which is meant to capture the intrinsic feel of an experience. Since pragmatic verification and qualia are now seen as conflicting commitments, Champagne endeavors to understand how Peirce could (or thought he could) have it both ways. The key, he suggests, is to understand how humans can insert distinctions between features that are always bound. Recent attempts to take qualities seriously have resulted in versions of panpsychism, but Champagne outlines a more plausible way to achieve this. So, while semiotics has until now been the least known branch of philosophy ending in –ics, his book shows how a better understanding of that branch can move one of the liveliest debates in philosophy forward. (shrink)

The fifty-seven original essays in this book provide a comprehensive overview of the interdisciplinary field of animal cognition.

Sam Harris (2010) argues that, given our neurology, we can experience well-being, and that seeking to maximize this state lets us distinguish the good from the bad. He takes our ability to compare degrees of well-being as his starting point, but I think that the analysis can be pushed further, since there is a (non-religious) reason why well-being is desirable, namely the finite life of an individual organism. It is because death is a constant possibility that things can be assessed (...) as “for” or “against” one (Champagne 2011a; Smith 2000). Such an account lets us objectively adjudicate moral questions, as Harris desires. However, by anchoring itself in the mortal body as a whole and not just the brain, such an account dampens the claim that neuroscience would have all the answers. Moreover, it pivots on an affirmation of one’s life that can seem mysterious by regular scientific standards. This chapter thus explains why the trade-off is worthwhile. (shrink)

Is GDP a good proxy for social welfare? Building on economic theory, this book confirms that it is not, but also that most alternatives to it share its basic flaw, i.e., a focus on specific aspects of people's lives without sufficiently taking account of people's values and goals. A better approach is possible.

How can we make rational decisions that involve transformative experiences, that is, experiences that can radically change our core preferences? L. A. Paul (2014) has argued that many decisions involving transformative experiences cannot be rational. However, Paul acknowledges that some traumatic events can be transformative experiences, but are nevertheless not an obstacle to rational decision-making. For instance, being attacked by hungry sharks would be a transformative experience, and yet, deciding not to swim with hungry sharks is rational. Paul has tried (...) to explain why decisions involving ‘sharky’ outcomes are an exception to the rule. However, her putative explanation has been criticized by Campbell and Mosquera (2020). In this paper, I offer a different solution to this problem. Roughly, I argue that transformative experiences give rise a problem for rational decision-making only if the decision can lead to satisfying some of our (new) core preferences, but can also frustrate other (new) core preferences. I also argue that agents can partially project what traumatic transformative experiences are like. (shrink)

This chapter investigates whether signs and their action, semiosis, are real. It critically surveys three arguments. The first argument consists in holding that semiosis must be real, because denying the reality of signs is self-defeating. This self-confirming status seems to imply that semiosis is the very means by which we partition the mind-independent and mind-dependent. One would then need to clarify this ontological neutrality or priority. The second argument consists in identifying an instance of sign-action that is mind-independent. Instead of (...) searching for abiotic semiosis, a more parsimonious approach is to ask whether we want reality to be what exists apart from minds in general or apart from human minds specifically. If we adopt the latter view, and if the action of signs can be shown to take place in the non-human realm, this would show that semiosis does not depend on us. One would then need to explain how humans can interpret all this while putting themselves out of the equation, so to speak. The third argument consists in saying that, despite its initial plausibility, the mind-dependent and mind-independent division is not clear-cut. This is because some conventional patterns can be informationally compressed in ways that are practically indistinguishable from genuinely mind-independent patterns. One would then need to clarify how the mind-dependent/mind-independent divide can admit of such hybrid cases. (shrink)

This paper re-examines the welfare economics of risk. It singles out a class of criteria, the “expected equally-distributed equivalent”, as the unique class which avoids serious drawbacks of existing approaches. Such criteria behave like ex-post criteria when the final statistical distribution of wellbeing is known ex ante, and like ex-ante criteria when risk generates no inequality. The paper also provides a new result on the tension between inequality aversion and respect of individual ex ante preferences, in the vein of Harsanyi’s (...) aggregation theorem. (shrink)

Some have suggested that images can be arguments. Images can certainly bolster the acceptability of individual premises. We worry, though, that the static nature of images prevents them from ever playing a genuinely argumentative role. To show this, we call attention to a dilemma. The conclusion of a visual argument will either be explicit or implicit. If a visual argument includes its conclusion, then that conclusion must be demarcated from the premise or otherwise the argument will beg the question. If (...) a visual argument does not include its conclusion, then the premises on display must license that specific conclusion and not its opposite, in accordance with some demonstrable rationale. We show how major examples from the literature fail to escape this dilemma. Drawing inspiration from the graphical logic of C. S. Peirce, we suggest instead that images can be manipulated in a way that overcomes the dilemma. Diagrammatic reasoning can take one stepwise from an initial visual layout to a conclusion—thereby providing a principled rationale that bars opposite conclusions—and the visual inscription of this correct conclusion can come afterward in time—thereby distinguishing the conclusion from the premises. Even though this practical application of Peirce’s logical ideas to informal contexts requires that one make adjustments, we believe it points to a dynamic conception of visual argumentation that will prove more fertile in the long run. (shrink)

According to one widely held view, a belief is fully justified only if it holds up against the strongest available counterarguments, and we can be appropriately confident that it does hold up only if there is free and open critical discussion of those beliefs between us and our epistemic peers. In this paper I argue that this common picture of ideal rational group inquiry interacts with epistemic problems concerning reasonable disagreement in a way that makes those problems particularly difficult to (...) resolve. By focusing on this idealized context, we get a clearer picture of the epistemic principles at issue. In the end, I argue that the best way to resolve the resulting epistemic conflicts is by appeal to the underdetermination of theory by evidence together with a principle of epistemic conservatism. (shrink)

The definition and measurement of social welfare have been a vexed issue for the past century. This book makes a constructive, easily applicable proposal and suggests how to evaluate the economic situation of a society in a way that gives priority to the worse-off and that respects each individual's preferences over his or her own consumption, work, leisure and so on. This approach resonates with the current concern to go 'beyond the GDP' in the measurement of social progress. Compared to (...) technical studies in welfare economics, this book emphasizes constructive results rather than paradoxes and impossibilities, and shows how one can start from basic principles of efficiency and fairness and end up with concrete evaluations of policies. Compared to more philosophical treatments of social justice, this book is more precise about the definition of social welfare and reaches conclusions about concrete policies and institutions only after a rigorous derivation from clearly stated principles. (shrink)

Australia’s experience of the COVID-19 pandemic has been widely perceived to have been a successful one, based on the relatively few number of lives lost to the virus compared to the rest of the world. There remain, nonetheless, serious ethical challenges at the heart of the Australian response to COVID-19. The broadly positive outcomes of Australia’s pandemic response mask more troubling developments within its political culture, and the costs it has imposed on its society. This article examines two concerns in (...) particular: the normalisation of fear and emergency through the language and policy responses adopted by governments, and the significant diminution of individual freedoms and human rights. (shrink)

Although scholars have invoked the escalation framework as a means of explaining the occurrence of numerous organizationally undesirable behaviors on the part of decision makers, to date no empirical research on the potential influences of escalating commitment on the likelihood of unethical behavior at the individual level of analysis has been reported in either the escalation or the ethical decision-making literatures. Thus, the main purpose of this project is to provide a theoretical foundation and empirical support for the contention that (...) escalating commitment situations can induce unethical behavior in decision makers. An experimental research design utilizing a computerized investment task was administered to 155 undergraduate business majors as a means of assessing the hypotheses presented here. Results from a hierarchical logistic regression analysis found strong support for the contention that exposure to an escalation situation increases the likelihood of unethical behavior on the part of decision makers. Further, results also supported previous ethical decision-making findings by confirming the effects of locus of control (LOC) on ethical behavior. Specifically, the data indicated that individuals with an external LOC orientation were significantly more likely to select the unethical option than were individuals with an internal LOC orientation. Interestingly, support was not found for the effects of Machiavellianism or gender on ethical decision-making. (shrink)