In this essay I present an overview of the problem of climate change, with attention to issues of interest to feminists, such as the differential responsibilities of nations and the disproportionate “vulnerabilities” of females, people of color, and the economically disadvantaged in relation to climate change. I agree with others that justice requires governments, corporations, and individuals to take full responsibility for histories of pollution, and for present and future greenhouse gas emissions. Nonetheless I worry that an overemphasis on household (...) and personal-sphere fossil fuel emissions distracts from attention to higher-level corporate and governmental responsibilities for addressing the problem of climate change. I argue that more attention should be placed on the higher-level responsibilities of corporations and governments, and I discuss how individuals might more effectively take responsibility for addressing global climate change, especially when corporations and governments refuse to do so. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 7.2 (2002) 1-11 [Access article in PDF] On Ecofeminist Philosophy Chris Cuomo In the heat of a historical moment when the interwoven nature of imperialism, ecological degradation, exploitation of workers, racism, and women's oppression is painfully obvious to many, ecofeminism appears to be gaining in popularity. As Karen Warren's book Ecofeminist Philosophy (2000) illustrates, a key insight of ecological feminism is captured by (...) the phrase "it's all connected." In more precise terms, ecofeminism stresses the depth to which human realities are embedded in ecological realities, and the fact that we are all composed of physical and conceptual connections and relationships. Ecofeminists also make strong normative claims about those connections, and they find present ecological and social relationships to be far more morally troubling than "we" modern thinkers tend to acknowledge.Karen Warren's work has been incredibly influential in the development of ecofeminism, especially as a philosophical perspective. In her 1987 essay "Feminism and Ecology: Making Connections," she argued for a basic ecofeminist position: that feminists ought to pay attention to environmental issues and ecological interdependencies, and that environmentalists ought to attend to the connections among ecological degradation, sexism, and other forms of social oppression. A wealth of ecofeminist poetry, fiction, and political writing had been published in the seventies and early eighties, before "Feminism and Ecology" appeared on the pages of [End Page 1] the journal Environmental Ethics. But Karen Warren was the among the first to use the tools of analytic philosophy to articulate and argue for ecofeminism as a philosophical position, ethical approach, and political movement.In fact, Mary Daly's Gyn/Ecology: The Metaethics of Radical Feminism (1978) was arguably the first work in contemporary academic philosophy to engage ecofeminism (my first acquaintance with ecofeminist theory was made through a special issue of the feminist magazine Heresies, on feminism and ecology). But Daly's emphasis was on the plight of females in patriarchal social environments. Karen Warren and Australian philosopher Val Plumwood brought full focus to the eco in ecofeminism, applying feminist philosophy (and especially feminist ethics) to our relations with the more than human world, and in turn articulating a broader theory of oppression and liberation. Their analytic approaches resulted in philosophy that synthesizes as it clarifies, taking seriously the value of nature, the history of philosophy, the power of culture, and the insights of good science.In Ecofeminist Philosophy Karen Warren presents ecofeminism as a general school of thought, though she also argues for a particular set of ecofeminist principles, values, methodologies, and practices. In terms of both her method and her conclusions, it is important to note that her emphasis on clearly articulated principles is by no means a defense of an absolutist or falsely universalizing ethic. Rather, Warren's ecofeminist philosophy emerges from her reading of a wide and diverse array of theoretical and political examples. Like Noël Sturgeon's Ecofeminist Natures: Race, Gender, Feminist Theory and Political Action (1997), which focuses on feminist ecological movements, Warren's project is to look for and describe the family resemblances among diverse examples of ecofeminism. This approach allows her to articulate epistemic, moral, and political positions that are pluralist, yet do not avoid making bold truth-claims. For example, Warren argues that "something is a feminist issue if an understanding of it helps one understand the oppression, subordination, or domination of women" (Warren 2000, 1).In a sense such a definition is wide open, taking various approaches and issues to be worthy of feminist attention. At the same time, it certainly does not allow just any perspective to count as feminist. Throughout Ecofeminist Philosophy, Warren defends multicultural ethics while clearly advocating specific transcultural values, such as justice and caring: [End Page 2] If we dare to care, if we dare to enter into community with others through an honest recognition of our commonalities and differences, we will be poised to create generally respectful, nonviolent, care-based, intentional communities where commonalities and differences are just that... Such intentional communities are a creative alternative to violence-prone communities where order is imposed from outside through unjustified... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 7.2 (2002) 1-11 [Access article in PDF] On Ecofeminist Philosophy Chris Cuomo In the heat of a historical moment when the interwoven nature of imperialism, ecological degradation, exploitation of workers, racism, and women's oppression is painfully obvious to many, ecofeminism appears to be gaining in popularity. As Karen Warren's book Ecofeminist Philosophy (2000) illustrates, a key insight of ecological feminism is captured by (...) the phrase "it's all connected." In more precise terms, ecofeminism stresses the depth to which human realities are embedded in ecological realities, and the fact that we are all composed of physical and conceptual connections and relationships. Ecofeminists also make strong normative claims about those connections, and they find present ecological and social relationships to be far more morally troubling than "we" modern thinkers tend to acknowledge.Karen Warren's work has been incredibly influential in the development of ecofeminism, especially as a philosophical perspective. In her 1987 essay "Feminism and Ecology: Making Connections," she argued for a basic ecofeminist position: that feminists ought to pay attention to environmental issues and ecological interdependencies, and that environmentalists ought to attend to the connections among ecological degradation, sexism, and other forms of social oppression. A wealth of ecofeminist poetry, fiction, and political writing had been published in the seventies and early eighties, before "Feminism and Ecology" appeared on the pages of [End Page 1] the journal Environmental Ethics. But Karen Warren was the among the first to use the tools of analytic philosophy to articulate and argue for ecofeminism as a philosophical position, ethical approach, and political movement.In fact, Mary Daly's Gyn/Ecology: The Metaethics of Radical Feminism (1978) was arguably the first work in contemporary academic philosophy to engage ecofeminism (my first acquaintance with ecofeminist theory was made through a special issue of the feminist magazine Heresies, on feminism and ecology). But Daly's emphasis was on the plight of females in patriarchal social environments. Karen Warren and Australian philosopher Val Plumwood brought full focus to the eco in ecofeminism, applying feminist philosophy (and especially feminist ethics) to our relations with the more than human world, and in turn articulating a broader theory of oppression and liberation. Their analytic approaches resulted in philosophy that synthesizes as it clarifies, taking seriously the value of nature, the history of philosophy, the power of culture, and the insights of good science.In Ecofeminist Philosophy Karen Warren presents ecofeminism as a general school of thought, though she also argues for a particular set of ecofeminist principles, values, methodologies, and practices. In terms of both her method and her conclusions, it is important to note that her emphasis on clearly articulated principles is by no means a defense of an absolutist or falsely universalizing ethic. Rather, Warren's ecofeminist philosophy emerges from her reading of a wide and diverse array of theoretical and political examples. Like Noël Sturgeon's Ecofeminist Natures: Race, Gender, Feminist Theory and Political Action (1997), which focuses on feminist ecological movements, Warren's project is to look for and describe the family resemblances among diverse examples of ecofeminism. This approach allows her to articulate epistemic, moral, and political positions that are pluralist, yet do not avoid making bold truth-claims. For example, Warren argues that "something is a feminist issue if an understanding of it helps one understand the oppression, subordination, or domination of women" (Warren 2000, 1).In a sense such a definition is wide open, taking various approaches and issues to be worthy of feminist attention. At the same time, it certainly does not allow just any perspective to count as feminist. Throughout Ecofeminist Philosophy, Warren defends multicultural ethics while clearly advocating specific transcultural values, such as justice and caring: [End Page 2] If we dare to care, if we dare to enter into community with others through an honest recognition of our commonalities and differences, we will be poised to create generally respectful, nonviolent, care-based, intentional communities where commonalities and differences are just that... Such intentional communities are a creative alternative to violence-prone communities where order is imposed from outside through unjustified... (shrink)

Although my position is in basic agreement with the notion that war and militarism are feminist issues, I argue that approaches to the ethics of war and peace which do not consider "peacetime" military violence are inadequate for feminist and environmentalist concerns. Because much of the military violence done to women and ecosystems happens outside the boundaries of declared wars, feminist and environmental philosophers ought to emphasize the significance of everyday military violence.

: Standing before one of Ada Medina's works in a museum recently, I knew myself to be in the company of a distinct presence. The exquisite form was so novel, yet its layers of organicity were deeply familiar. The piece effectively conveyed complex relationality, and pointed toward innovative forms of being, without resorting to didacticism, melodrama, or cliché. I had a strong urge to hug it. I needed to step back and figure it out.

Feminists of a philosophical sort, lovers of women and wisdom, political critics and witnesses! What unusual and important opportunities we face as we bring the lessons of the last few years to bear on complex theorizing, multi-issue praxis, and the work of twenty-first century democracy. We've been on the streets, in th classroom, and on the Internet, opposing war and occupation, protesting police brutality, demanding global peace and justice. We've helped organize teach-ins and lectures, meetings and potlucks, concerts and art (...) exhibitions. From the Revolutionary Association of the Women of Afghanistan to New Yorkers Say No to War, from Women in Black to Code Pink, feminists were some of the first vocal opponents of the Bush rush to war. In February 2003 we helped create the greatest global protest for peace in human history, proclaiming "The World Says No to War" under banners of the swirling blue earth, cracking open the hegemony of you're-either-with-us-or-you're-with-the-terrorists, and activating a phenomenal range of new coalitions. (shrink)

Written in an engaging narrative style these philosophical investigations undermine racist hierarchies along with false natualistic conceptions of the meanings of race and universalistic understandings of gender, by considering whiteness as it shapes and is infused by gender, class, sexuality, and culture. Central to this project are questions about how it is that culture and the state create such a wide range of different people who understand themselves as white. The essays collected here discuss how one learns to be a (...) good white Southern woman, what it means to pass as white, and whether there really is a dilemma that accompanies white privilege. (shrink)

The search for an ethic that is joyful and life-loving, yet politically and scientifically realistic, is at the root of Cuomo's recent philosophy.

Cheshire Calhoun argues that thinking of lesbians as a subcategory of women provides an insufficient basis for considering key differences between lesbians and straight women, and that these politically significant differences are therefore erased by theories and politics that take the subject of feminism to be women. Here I look closely and critically at Calhoun's own account of lesbian differences, and argue that sexual desire, while complicated, ought to remain central in any such account.

Feminism and Ecological Communities presents a bold and passionate rethinking of teh ecofeminist movement. It is one of the first books to acknowledge the importance of postmodern feminist arguments against ecofeminism whilst persuasively preseenting a strong new case for econolocal feminism. Chris J.Cuomo first traces the emergence of ecofeminism from the ecological and feminist movements before clearly discussing the weaknesses of some ecofeminist positions. Exploring the dualisms of nature/culture and masculing/feminine that are the bulwark of many contemporary ecofeminist (...) positions and questioning traditional traditional feminist analyses of gender and caring, Feminism and Ecological Communities asks whether women are essentially closer to nature than men and how we ought to link the oppression of women, people of colour, and other subjugated groups to the degradation of nature. Chris J.Cuomo addresses these key issues by drawing on recent work in feminist ethics as well as teh work of diverse figures such as Aristotle, John Dewey, Donna Haraway adn Maria Lugones. A fascinating feature of the book is the use of the metaphor of the cyborg to highlight the fluidity of the nature/culture distinction and how this can enrich econfeminist ethics and politics. An outstanding new argument for an ecological feminism that links both theory and practice, Feminism and Ecological Communities bravely redraws the ecofeminist map. It will be essential reading for all those interested in gender studies, environmental studies and philosophy. (shrink)

_Feminism and Ecological Communities_ presents a bold and passionate rethinking of the ecofeminist movement. It is one of the first books to acknowledge the importance of postmodern feminist arguments against ecofeminism whilst persuasively preseenting a strong new case for econolocal feminism. Chris J.Cuomo first traces the emergence of ecofeminism from the ecological and feminist movements before clearly discussing the weaknesses of some ecofeminist positions. Exploring the dualisms of nature/culture and masculing/feminine that are the bulwark of many contemporary ecofeminist (...) positions and questioning traditional traditional feminist analyses of gender and caring, _Feminism and Ecological Communities_ asks whether women are essentially closer to nature than men and how we ought to link the oppression of women, people of colour, and other subjugated groups to the degradation of nature. Chris J.Cuomo addresses these key issues by drawing on recent work in feminist ethics as well as teh work of diverse figures such as Aristotle, John Dewey, Donna Haraway adn Maria Lugones. A fascinating feature of the book is the use of the metaphor of the cyborg to highlight the fluidity of the nature/culture distinction and how this can enrich econfeminist ethics and politics. An outstanding new argument for an ecological feminism that links both theory and practice, _Feminism and Ecological Communities_ bravely redraws the ecofeminist map. It will be essential reading for all those interested in gender studies, environmental studies and philosophy. (shrink)

The past 50 years have seen an accumulation of evidence suggesting that associative learning depends on high-level cognitive processes that give rise to propositional knowledge. Yet, many learning theorists maintain a belief in a learning mechanism in which links between mental representations are formed automatically. We characterize and highlight the differences between the propositional and link approaches, and review the relevant empirical evidence. We conclude that learning is the consequence of propositional reasoning processes that cooperate with the unconscious processes involved (...) in memory retrieval and perception. We argue that this new conceptual framework allows many of the important recent advances in associative learning research to be retained, but recast in a model that provides a firmer foundation for both immediate application and future research. (shrink)

This chapter contains sections titled: Introduction Object and Aims of Earth Science The Autonomy of Earth Science Explanation in Earth Science Conclusion Acknowledgment References.

Although laughter plays an essential part in emotional vocal communication, little is known about the acoustical correlates that encode different emotional dimensions. In this study we examined the acoustical structure of laughter sounds differing along four emotional dimensions: arousal, dominance, sender's valence, and receiver-directed valence. Correlation of 43 acoustic parameters with individual emotional dimensions revealed that each emotional dimension was associated with a number of vocal cues. Common patterns of cues were found with emotional expression in speech, supporting the hypothesis (...) of a common underlying mechanism for the vocal expression of emotions. (shrink)

The Trompenaars database (1993) updated with Hampden-Turner (1998) has been assembled to help managers structure their cross cultural experiences in order to develop their competence for doing business and managing across the world. The database comprises more than 50,000 cases from over 100 countries and is one of the world's richest sources of social constructs. Woolliams and Trompenaars (1998) review the analysis undertaken by the authors in the last five years to develop the methodological approach underpinning the work. Recently Trompenaars (...) with Hampden-Turner (Trompenaars and Woolliams, 1999) have extended the concepts into a new model on dilemma reconciliation of cultural differences. This paper reviews these latest updates in relation to dilemmas of cross-cultural business ethics. The paper asserts that knowledge in relation to business ethics is culturally specific; and that ethnocentrism is not easy to avoid. Too great an emphasis on rational-analytic conceptions of reality may mean that syntheses, emotion, and intuition, are not adequately developed. This presents implications for doing business and managing across cultures and for resolving ethical dilemmas. (shrink)

Traditional debates, such as those regarding whether the universe is finite in spatial or temporal extent, exemplified, according to Kant, the inherent tendency of pure reason to lead us astray. Although various aspects of Kant’s arguments fail to find a footing in modern cosmology, Kant’s objections to the search for a complete objective description of the cosmos are related to three intertwined issues that are still of central importance: the applicability of universal laws, the status of distinctively cosmological laws, and (...) the explanatory sufficiency of laws. We will advocate a broadly Kantian position on these three issues as part of a critical response to a prevalent strain of Leibnizian rationalism in contemporary cosmology. (shrink)

We investigate the question “To what extent can random reals be used as a tool to establish number theoretic facts?” Let $\text{2-\textit{RAN\/}}$ be the principle that for every real $X$ there is a real $R$ which is 2-random relative to $X$. In Section 2, we observe that the arguments of Csima and Mileti [3] can be implemented in the base theory $\text{\textit{RCA}}_0$ and so $\text{\textit{RCA}}_0+\text{2-\textit{RAN\/}}$ implies the Rainbow Ramsey Theorem. In Section 3, we show that the Rainbow Ramsey Theorem is (...) not conservative over $\text{\textit{RCA}}_0$ for arithmetic sentences. Thus, from the Csima—Mileti fact that the existence of random reals has infinitary-combinatorial consequences we can conclude that $\text{2-\textit{RAN\/}}$ has non-trivial arithmetic consequences. In Section 4, we show that $\text{2-\textit{RAN\/}}$ is conservative over $\text{\textit{RCA}}_0+\text{\textit{B\/}$\,\Sigma$}_2$ for $\Pi^1_1$-sentences. Thus, the set of first-order consequences of $\text{2-\textit{RAN\/}}$ is strictly stronger than $P^-+I\Sigma_1$ and no stronger than $P^-+\text{\textit{B\/}$\,\Sigma$}_2$. (shrink)

Recently, the Dimension Problem for effective Hausdorff dimension was solved by J. Miller in [14], where the author constructs a Turing degree of non-integral Hausdorff dimension. In this article we settle the Dimension Problem for effective packing dimension by constructing a real of strictly positive effective packing dimension that does not compute a real of effective packing dimension one (on the other hand, it is known via [10, 3, 7] that every real of strictly positive effective Hausdorff dimension computes reals (...) whose effective packing dimensions are arbitrarily close to, but not necessarily equal to, one). (shrink)

This study analyzes the domestic political, economic, and social conditions in the Western Balkans that provide fertile ground for hostile and maligned actors to manipulate and exploit governments and societies with hybrid war measures, namely cyberattacks and cyber intrusions and disinformation and fake news. It begins with a review and assessment of the prevailing empirical and theoretical literature on hybrid warfare. It then describes two leading empirical indices that measure degrees of permeability and structural vulnerability that elevate or reduce the (...) risks associated with maligned and hostile interventions. The article also examines leading indicators measuring resilience levels in cybersecurity and media/information literacy, highlighting political, social, and economic vulnerabilities. It concludes by suggesting that domestic conditions in the region encourage maligned and hostile actors, especially Russia and for different reasons and to a lesser extent China and Turkey, to use hybrid measures to exploit the region. The article proposes that in addition to strengthening institutions and trust, membership in NATO and the E.U. are directly related to mitigating structural vulnerability and reducing uncertainty and insecurity in the Western Balkans. (shrink)

In 2004 Csima, Hirschfeldt, Knight, and Soare [1] showed that a set A ≤T 0' is nonlow₂ if and only if A is prime bounding, i.e., for every complete atomic decidable theory T, there is a prime model M computable in A. The authors presented nine seemingly unrelated predicates of a set A, and showed that they are equivalent $\Delta _{2}^{0}$ sets. Some of these predicates, such as prime bounding, and others involving equivalence structures and abelian p-groups come from model (...) theory, while others involving meeting dense sets in trees and escaping a given function come from pure computability theory. As predicates of A, the original nine properties are equivalent for $\Delta _{2}^{0}$ sets; however, they are not equivalent in general. This articale examines the (degree-theoretic) relationship between the nine properties. We show that the nine properties fall into three classes, each of which consists of several equivalent properties. We also investigate the relationship between the three classes, by determining whether or not any of the predicates in one class implies a predicate in another class. (shrink)

In this response, we provide further clarification of the propositional approach to human associative learning. We explain why the empirical evidence favors the propositional approach over a dual-system approach and how the propositional approach is compatible with evolution and neuroscience. Finally, we point out aspects of the propositional approach that need further development and challenge proponents of dual-system models to specify the systems more clearly so that these models can be tested.

We prove that if is an ω-model of weak weak König’s lemma and , is incomputable, then there exists , such that A and B are Turing incomparable. This extends a recent result of Kučera and Slaman who proved that if is a Scott set and , Aω, is incomputable, then there exists , Bω, such that A and B are Turing incomparable.

This paper tackles the issue of the diversity of déjà experiences. According to the standard view in the neuropsychological literature, they should all be defined by means of a psychological criterion, by which they are experiences triggered by a perceived item and consist of a conscious clash between a first-order feeling of familiarity about the item and a second-order evaluation that assesses the first-order feeling as erroneous. This paper dismisses the standard view and contends there are two types of déjà (...) experiences, labeled déjà vu and déjà vécu respectively. But it also takes issue with the rare proponents of a distinct déjà vécu type. Contrary to their achievement view, it argues that recollection is not involved in déjà vécu experiences as an actual mental state or a component thereof. In our ability view, déjà vécu involves the feeling that one could recollect past occurrences of a currently lived episode of experience. (shrink)

The present paper presents a philosophical analysis of earth science, a discipline that has received relatively little attention from philosophers of science. We focus on the question of whether earth science can be reduced to allegedly more fundamental sciences, such as chemistry or physics. In order to answer this question, we investigate the aims and methods of earth science, the laws and theories used by earth scientists, and the nature of earth-scientific explanation. Our analysis leads to the tentative conclusion that (...) there are emergent phenomena in earth science but that these may be reducible to physics. However, earth science does not have irreducible laws, and the theories of earth science are typically hypotheses about unobservable (past) events or generalised - but not universally valid - descriptions of contingent processes. Unlike more fundamental sciences, earth science is characterised by explanatory pluralism: earth scientists employ various forms of narrative explanations in combination with causal explanations. The main reason is that earth-scientific explanations are typically hampered by local underdetermination by the data to such an extent that complete causal explanations are impossible in practice, if not in principle. (shrink)

While psychopathy research has been growing for decades, a relatively new area of research is corporate psychopathy. Corporate psychopaths are simply psychopaths working in organizational settings. They may be attracted to the financial, power, and status gains available in senior positions and can cause considerable damage within these roles from a manipulative interpersonal style to large-scale fraud. Based upon prior studies, we analyze psychopathy research pertaining to 23 moral emotions classified according to functional quality and target. Based upon our review, (...) we suggest that psychopaths are high in moral emotions associated with other-directed negative signals, low in self-directed negative signals, and low in other-directed positive signals. We found no empirical articles related to self-directed positive signals. This understanding of the specific moral emotion deficits of corporate psychopaths provides greater theoretical understanding and practical implications of knowing which individuals not to promote, though more research is needed on moral emotions that are faked for manipulative reasons. (shrink)

The ability to reflect on and monitor memory processes is one of the most investigated metamemory functions, and one of the important ways consciousnesses interacts with memory. The feeling-of-knowing is one task used to evaluate individual’s capacity to monitor their memory. We examined this reflective function of metacognition in older adults. We explored the contribution of metacognition to episodic memory impairment, in relation to the idea that older adults show a reduction in memory awareness characteristic of episodic memory. A first (...) experiment showed that age affects the accuracy of FOK when predictions are made on an episodic memory task but not on a semantic memory task, suggesting a particular role for episodic memory awareness in metacognitive evaluations. A second experiment showed that the age-difference in episodic FOK accuracy was removed if one took into account subjective reports of memory awareness, or recollection. We argue that the FOK deficit specific to episodic memory is based on a lack of memory awareness manifest as a recollection deficit. (shrink)