Stereotypes are false or misleading generalizations about groups, generally widely shared in a society, and held in a manner resistant, but not totally, to counterevidence. Stereotypes shape the stereotyper’s perception of stereotyped groups, seeing the stereotypic characteristics when they are not present, and generally homogenizing the group. The association between the group and the given characteristic involved in a stereotype often involves a cognitive investment weaker than that of belief. The cognitive distortions involved in stereotyping lead to various forms of (...) moral distortion, to which moral philosophers have paid insufficient attention. Some of these are common to all stereotypes—failing to see members of the stereotyped groups as individuals, moral distancing, failing to see subgroup diversity within the group. Other moral distortions vary with the stereotype. Some attribute a much more damaging or stigmatizing characteristic (e.g. being violent) than others (e.g. being good at basketball). But the characteristic in question must also be viewed in its wider historical and social context to appreciate its overall negative and positive dimensions. (shrink)

Embodied cognition is one of the foremost areas of study and research in philosophy of mind, philosophy of psychology and cognitive science. The Routledge Handbook of Embodied Cognition is an outstanding guide and reference source to the key philosophers, topics and debates in this exciting subject and essential reading for any student and scholar of philosophy of mind and cognitive science. Comprising over thirty chapters by a team of international contributors, the Handbook is divided into six parts: Historical Underpinnings Perspectives (...) on Embodied Cognition Applied Embodied Cognition: Perception, Language and Reasoning Applied Embodied Cognition: Social and Moral Cognition and Emotion Applied Embodied Cognition: Memory, Attention and Group Cognition Meta-Topics. The early chapters of the Handbook cover empirical and philosophical foundations of embodied cognition, focusing on Gibsonian, phenomenological and cybernetic approaches. Subsequent chapters cover additional, important themes common to work in embodied cognition, incuding embedded , extended and enactive cognition as well as chapters on embodied cognition and empirical research in perception, language, reasoning, social and moral cognition, emotion, consciousness, memory and learning and development. (shrink)

I argue that physicians can save women from life-threatening pregnancies by performing a craniotomy, placentectomy, or salpingotomy without intending death or harm. To support this conclusion, I defend the relevance thesis about intentions (a person intends X only if X explains the action). I then criticize the identity thesis (if a person intends X and knows X is Y then the person intends Y) and three mistakenly strict moral principles: (1) one may not intend something that is a serious harm (...) for an innocent person, (2) one may not intend to terminate pregnancy before viability, which would prohibit, and (3) one may not act on a person’s body in a harmful way in order to benefit another person. (1) would prohibit procuring organs from living donors, (2) would prohibit treating hepatic pregnancies and other ectopic pregnancies, and (3) would prohibit procuring organs from living donors and performing many prenatal surgeries. (shrink)

Fourteen newly commissioned essays trace the historical development of the distinction between primary and secondary qualities, which lies at the intersection of issues in metaphysics, epistemology, and philosophy of perception. 'Primary and Secondary Qualities' focuses on the age of the Scientific Revolution, the 'locus classicus' of the distinction, but begins with chapters on ancient Greek and Scholastic accounts of qualities in an effort to identify its origins. The remainder of the volume is devoted to philosophical reflections on qualities from the (...) seventeenth century to the present day. Virtualliy every major figure is represented from Gassendi to Kant, and special attention is paid to Locke, Descartes, and Hume. The essays collected here cover a wide range of topics, including the foundation for the distinction, the question of whether it is lmetaphysical or merely epistemic, the status of secondary qualities, the nature of sensoriy representation, the relation between philosophy and science, the status of dispositions, and the semantics of sensible-quality terms"--Publisher's description, p. [4] of dust jacket. (shrink)

The dispute about the role of class in understanding the life situations of people of color has tended to be overpolarized, between a class reductionism and an “it's only race” position. Class processes shape racial groups’ life situations. Race and class are also distinct axes of injustice; but class injustice informs racial injustice. Some aspects of racial injustice can be expressed only in concepts associated with class (e.g., material deprivation, inferior education). But other aspects of racial injustice or other harms, (...) such as racial discrimination or stigma, are not reducible to class concepts and cannot be fully addressed through class-focused policies. Overall, any attempt to fully secure racial justice for a racial group will require a combination of race-focused and class-focused policies. Anti-racist outlooks often neglect or downplay either the normative or the explanatory significance of class, or both—for example, by overlooking or downplaying the dignitary harms of class and the material harms of race; missing the historical dimension of class injustice; masking class by a narrowing of the complex normative structure of racial disparities; or not recognizing that a class-focused initiative (like raising the minimum wage) can address substantial racial justice concerns, even though not all of them. “Systemic racism” terminology recognizes class explanatorily but suppresses it normatively. Charles Mills's influential notion of “white supremacy,” while a powerful tool for conceptualizing and illuminating racial injustice, can also contribute to minimizing or masking the justice-related impact of class, as do some of Mills's specific discussions of class in various writings. (shrink)

In the Canon of the Critique of Pure Reason, Kant endorses both a Moral Belief in God as well as what he there calls Doctrinal Belief. The former mode of belief is well known and can be found throughout the Kantian Corpus. The latter, however, is far more obscure and thus far has not been carefully studied. Doctrinal Belief only appears explicitly in the Canon, but is related to a number of issues in the Transcendental Dialectic as well as the (...) Critique of Judgment. This paper will provide an account of the Doctrinal Belief in God and consider its compatibility with Kant’s other discussions of the projected ground of the principle of purposiveness. (shrink)

Het christendom zit in de verdrukking. De kerken lopen leeg. Wie leest er nog de Bijbel? Toch is er in deze verweesde postmoderne samenleving een grote hang naar zingeving. Velen zoeken het ver weg, in bijvoorbeeld het boeddhisme of zij kiezen voor zweverige esoterie. In 2018 wandelde God het leven van Lawrence Urbain binnen. De grote levensvragen kwamen op de voorgrond en de auteur van 'Tussen Hoop en Genade' zocht de antwoorden in het christendom, meer bepaald bij het protestantisme. (...) 'Tussen Hoop en Genade' bevat een verzameling essays over het christelijke geloof. Hoe verhoudt de christenheid zich tot de wetenschap? Bestaat er zoiets als een christelijke ethiek? En wat is de toekomst van het protestants-evangelisch onderwijs in Vlaanderen? Aan de hand van zeven essays geeft de auteur een inkijk in zijn opvattingen aangaande het christelijk-protestantse geloof. Tal van denkers en schrijvers passeren hierbij de revue. Veel aandacht gaat naar de protestantse theoloog Karl Barth, maar evenzeer komen de antieke bijbelwetenschapper Origenes, de liberale protestant Friedrich Schleiermacher en de psychoanalyticus Carl Gustav Jung voorbij. Lawrence Urbain (°1990) is Master in de Internationale Betrekkingen en Diplomatie (Universiteit Antwerpen). Hij is werkzaam als economisch adviseur en is daarnaast freelance-journalist. In 2017 publiceerde hij bij uitgeverij Polemos 'De Chrono-crisis'. Hij studeert momenteel theologie aan de Faculteit voor Protestantse Theologie en Religiestudies (FPTR) te Brussel. (shrink)

Observers have noted a decline (in the US) in attributions of genetically-based inferiority (e.g. in intelligence) to Blacks, and a rise in attributions of culturally-based inferiority. Is this "culturalism" merely warmed-over racism ("cultural racism") or a genuinely distinct way of thinking about racial groups? The question raises a larger one about the relative place of biology and culture in racist thought. I develop a typology of culturalisms as applied to race: (1) inherentist or essentialist culturalism (inferiorizing cultural characteristics wrongly but (...) intelligibly regarded as inhering in the nature of racial groups). This view has an historical pedigree in the work of J.G. von Herder, and the tradition of "national racism." (2) non-inherentist culturalism (groups regarded as possessing changeable, malleable inferiorizing cultural characteristics). (3) colonalist culturalism (colonial subjects regarded as uncivilized but capable of becoming civilized under European tutelage). (4) neo-racism (cultures of former colonial subjects in or potentially immigrating to European countries are regarded in an inherentist manner and incompatible with but not inferior to European cultures). Non-inherentist culturalism (#2) can be put to either a racist or an anti-racist use. (shrink)

Departing from the sociological dual process model that divides thoughts into automatic and unconscious, or deliberate and conscious occurrences, this book draws on empirical cases to demonstrate the existence of 'automatic deliberation'. Through research into the ways in which people address difficult subjects, such as death and dying, paedophilia, and career decision-making, the author sheds light on a mode of thinking which is both habitual and effortful, displaying a combination of habituated understandings and conscious deliberation. Advancing a blended view of (...) cognition by which individuals draw on schemas and frames to think through complex topics, this volume will appeal to sociologists and psychologists with interests in cognition and the ways in which we make decisions. (shrink)

Frege famously held that numbers play the role of objects in our language and thought, and that this role is on display when we use sentences like "The number of Jupiter's moons is four". I argue that this role is an example of a general pattern that also encompasses persons, times, locations, reasons, causes, and ways of appearing or acting. These things are 'objects' simply in the sense that they are answers to questions: they are the sort of thing we (...) search for and specify during investigation or inquiry. I support this epistemological conception of objects by studying specificational sentences, a class of sentences which includes Frege's original example. I defend an analysis of such sentences as question-answer pairs, and show how to formally represent this analysis using game-theoretical semantics. (shrink)

Logic and Computation is concerned with techniques for formal theorem-proving, with particular reference to Cambridge LCF (Logic for Computable Functions). Cambridge LCF is a computer program for reasoning about computation. It combines methods of mathematical logic with domain theory, the basis of the denotational approach to specifying the meaning of statements in a programming language. This book consists of two parts. Part I outlines the mathematical preliminaries: elementary logic and domain theory. They are explained at an intuitive level, giving references (...) to more advanced reading. Part II provides enough detail to serve as a reference manual for Cambridge LCF. It will also be a useful guide for implementors of other programs based on the LCF approach. (shrink)

In many cases of criminality within large corporations, senior management does not commit the operative offense—or conspire or assist in it—but nonetheless bears serious responsibility for the crime. That responsibility can derive from, among other things, management’s role in cultivating corporate culture, in failing to police effectively within the firm, and in accepting lavish compensation for taking the firm’s reins. Criminal law does not include any doctrinal means for transposing that form of responsibility into punishment. Arguments for expanding doctrine—including broadening (...) of the presently narrow “responsible corporate officer” doctrine—so as to authorize such punishment do not fare well under the justificatory demands of criminal law theory. The principal obstacle to such arguments is the large industrial corporation itself, which necessarily entails kinds and degrees of delegation and risk-taking that do not fit well with settled concepts about mens rea and omission liability. Even the most egregious and harmful management failures must be addressed through design and regulation of the corporation rather than imposition of individual criminal liability. (shrink)

Drawing on the thought of Heidegger, this book puts forward a new conception of attention as human presence, showing how its state determines the efficacy of public spaces in articulating and achieving visions of the common good. A valuable resource for scholars of philosophy of mind, political philosophy, phenomenology, and cognitive science.

"This volume provides a long-needed anthology of major writings related to the subject of violence.

In High Schools, Race, and America’s Future, Lawrence Blum offers a lively account of a rigorous high school course on race and racism. Set in a racially, ethnically, and economically diverse high school, the book chronicles students’ engagement with one another, with a rich and challenging academic curriculum, and with questions that relate powerfully to their daily lives. Blum, an acclaimed moral philosopher whose work focuses on issues of race, reflects with candor, insight, and humor on the challenges and (...) surprises encountered in teaching—the unexpected turns in conversation, the refreshing directness of students’ questions, the “aha” moments and the awkward ones, and the paradoxes of his own role as a white college professor teaching in a multiracial high school classroom. High Schools, Race, and America’s Future provides an invaluable resource for those who want to teach students to think deeply and talk productively about race. (shrink)

Neoliberalism is an approach to social policy, now globally influential, that applies market approaches to all aspects of social life, including education. Charter schools, privately operated but publicly funded, are its most prominent manifestation in the U.S. The neoliberal principles of competition, consumerism, and choice cannot serve as foundations of a sound and equitable public education system. Neoliberalism embraces socio-economic inequality overall and in doing so constricts any justice mission its adherents espouse in virtue of serving a relatively disadvantaged student (...) population, as charter schools often (by no means always) do. It constricts educational justice by (1) embracing a “human capital” approach as the primary good of education, (2) creating educational inequality through (unofficially) selecting a relatively advantaged segment of the disadvantaged demographic it serves, (3) denying the effect of poverty on educational performance, and (4) devaluing its students’ familial ethnic cultures. (shrink)

Friendship, Altruism, and Morality, originally published in 1980, gives an account of "altruistic emotions" and friendship that brings out their moral value. Blum argues that moral theories centered on rationality, universal principle, obligation, and impersonality cannot capture this moral importance. This was one of the first books in contemporary moral philosophy to emphasize the moral significance of emotions, to deal with friendship as a moral phenomenon, and to challenge the rationalism of standard interpretations of Kant, although Blum’s "sentimentalism" owes more (...) to Schopenhauer than to Hume. It was a forerunner to care ethics, and feminist ethics more generally; to virtue ethics; and to subsequent influential interpretations of Kant that attempted to room for altruistic emotion and friendship, and other forms of particularism and partialism. In addition, the work has been widely influential in religious studies, political theory, bioethics, and feminist ethics. (shrink)

The essays in this collection examine the moral import of emotion, motivation, judgment, perception, and group identifications, and explore how all these psychic capacities contribute to a morally good life. They examine moral exemplars and the "moral saints" debate, the morality of rescue during the Holocaust, role morality as lying between "personal" and "impersonal" perspectives, Carol Gilligan's theory of women and morality, Iris Murdoch's moral philosophy, and moral responsiveness in young children.

Politics never became a central intellectual interest of Murdoch’s, but she produced one important and visionary political essay in the ‘50’s, several popular writings on political matters, and a significant chapter in Metaphysics as a Guide to Morals that echoes throughout that book. In the 1958 “House of Theory,” she sees the welfare state as having almost entirely failed to address the deeper problems of capitalist society, including a failure to create the conditions for values she saw as central to (...) the socialist tradition—equality, absence of exploitation, meaningful work, and a sense of community. In Metaphysics as a Guide to Morals, Murdoch abandons the idea that moral ideals provide a guide to constructing a good society. She retains from her earlier work that the individual-moral domain is governed by perfectionism, but society cannot be. ‘Society must be thought of as a bad job to be made the best of’, for example, through the liberal idea of rights. Murdoch had a lifelong engagement with Marxism as a philosophy, introduced to her as a member of the Communist Party in the late ‘30’s and ‘40’s, and continuing through her subsequent long Labour period, and even when she moved to the Right in the Thatcher era. Marx and Marxism were always part of her mental universe, and she continued to work out what she agreed and disagreed with in it. (shrink)

Unusual among Western philosophers, Schopenhauer explicitly drew on Hindu and especially Buddhist traditions inhis moral philosophy. He saw plurality, especially the plurality of human persons, as a kind of illusion; in reality all is one, and compassionate acts express an implicit recognition of this oneness. Max Scheler retains the transcendence of self aspect of compassion but emphasizes that the subject must have a clear, lived sense of herself as a distinct individual in order for that transcendence to take place properly. (...) This feature is absent in the Buddhist tradition. Feminist philosophers of the early second wave built on this insight (only occasionally drawing it from Scheler) to recognize ways women are often not socialized to develop this distinctive sense of self, therefore harming their ability to engage in compassion and other forms of care for others. Iris Murdoch adds a Freudian-inspired (though Freud influenced Scheler also) pessimism about the ability of humans to keep their identities sufficiently distinct from the other to allow a clear view of the other, and thus real care and help to the other to take place. But in her later work, Murdoch explicitly recognizes and draws on the Buddhist tradition of oneness and transcendence of the self. Group solidarities can partake of aspects of Buddhist oneness and self-transcendence, for example the sense of fellowship in a social justice movement in which Blacks draw on a shared identity to experience connection, compassion, empathy, and solidarity with one another. But social justice movements also allow for a solidarity across racial lines, grounded in the shared commitment to justice, including justice for one of the groups in the solidarity community. (All these issues are powerfully portrayed in the 2014 film, Selma.) None of these solidarities, however, express the universalistic dimension of Buddhist oneness. (shrink)

This article explicates the views on both race and ethnicity of these three prominent Latinx philosophers, compares them (somewhat), and offers some criticisms. Corlett jettisons race as a categorization of groups, but accepts a form of racialization somewhat at odds with this jettisoning. Gracia adopts as a general principle that an account of both ethnicity and race should help us see aspects of reality that would otherwise be obscured; but this is at odds with his regarding the Latin American view (...) of race as more rational than the U.S. version with its “one-drop rule.” The latter has structured the reality of race in the U.S. for African Americans. Alcoff is much more concerned with the phenomenology of race and ethnicity than the other two, and she clearly adds “pan-ethnicity” to the mix of concepts required to understand Latino/a Americans. I argue that she fails to see the agentic and political aspect of black identity in the U.S., and in a sense shares with Gracia a misplaced sense that the mixedness of Latin American racial identity is somehow to be preferred to the more binary U.S. form. (shrink)

Over the past 3 years, the authors have pursued unique cross-college collaboration. They have hosted a National Endowment for the Humanities (NEH)–funded Humanities Gaming Institute and team-taught a cross-listed course that brought together students from the humanities and computer science. Currently, they are overseeing the development of an NEH-supported social history game called Desperate Fishwives. In the process, the authors have realized that “game” is not the most appropriate designator for the kind of projects they are pursuing. Instead, they propose (...) critical interactives, a term that suggests projects that mobilize ludic methods in order to engage participants in socially and politically sensitive, indeed controversial, subject matter. Their most recent project, Ghosts of the Horseshoe, offers an initial look at how critical interactives are particularly apt at raising awareness about the relations among institutional policy, broader public policy, and the ways that people negotiate the public history of a particular place. (shrink)

The Brown vs. Board of Education decision of 1954 mandated school integration. The decision also to recognize that inequalities outside the schools, of both a class- and race-based nature, prevent equality in education. Today, the most prominent argument for integration is that disadvantaged students benefit from the financial, social, and cultural “capital” of middle class families when the children attend the same schools. This argument fails to recognize that disadvantaged students contribute to advantaged students’ educational growth, and sends demeaning messages (...) to the disadvantaged students and messages of unwarranted superiority to the advantaged. Parents, teachers, and schools can adopt a justice perspective that avoids these deleterious aspects of the capital argument, and helps create a community of equals inside the integrated school. Struggles for educational justice must remain closely linked with struggles of both a class- and race-based nature for other forms of justice in the wider society. (shrink)

An award-winning theoretical physicist and best-selling author of A Universe from Nothing traces the dramatic discovery of the counterintuitive world of reality, explaining how readers can shift their perspectives to gain greater understandings of our individual roles in the universe.

In Socrates among Strangers, Joseph P. Lawrence reclaims the enigmatic sage from those who have seen him either as a prophet of science, seeking the security of knowledge, or as a wily actor who shed light on the dangerous world of politics while maintaining a prudent distance from it. The Socrates Lawrence seeks is the imprudent one, the man who knew how to die. The institutionalization of philosophy in the modern world has come at the cost of its (...) most vital concern: the achievement of life wisdom. Those who have ceased to grow (those who think they know) close their ears to the wisdom of strangers—and Socrates, who stood face to face with death, is the archetypal stranger. His avowal of ignorance, Lawrence suggests, is more needed than ever in an age defined by technical mastery and expert knowledge. (shrink)

Translation of: Talkhaios kitaab al-Akhlaaq, book 4.

After considering Buber’s and Levinas’s critiques of Heidegger and of each other, I propose that we should acknowledge authenticity, “essential relations” of love and friendship, and holiness as aspects of a good life, though they pull in different directions. We should resist the temptation to take sides in a battle between different approaches to the complex nature of our social being.