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2016-07-20
It seems to me that this work is very much unavailable to students and professionals. Have not found it online in any form, save for a few hardcover editions for more than $500. Crazy.

2016-07-04
Not out of umbrage so much as a deep concern over ideological censorship in philosophy, I want to publicly note and respond to the negative referee reports this paper has received (when graced with a report at all----it was desk rejected multiple times without comment). I believe the comments I quote below, compared with a reading of the paper itself, will reveal that it was rejected for ideological reasons, and that the paper warrants publication and indeed engagement.  
Background: I co-authored this paper with a student, Michael Prideaux, a queer activist who is now studying non-profit management. I disagree with my coauthor on many matters, but we agree on the importance of principles, consistency, and reasoning in ethical debate. Unfortunately, our referee(s) believe in gate-keeping and stifling views they find "troubling." I waited to post a public reply until he was in grad school so as to shield him from controversy.

Below I will quote the only two referee reports I received. I wi ... (read more)
Latest replies: Permanent link: http://philpapers.org/post/17358 Reply

2016-07-06
I have been listening to all these economic warnings against Brexit, but they leave me with a couple of worries. And I don't have the expertise to assess them properly:

(a) The arguments for very negative economic effects from Brexit seem to assume that Brexit will leave the EU perfectly intact. It can then punish us with its economic power! But the assumption is very heavy. At least 4 EU member states fear that Brexit will lead to referendums in their own countries: France, Austria, Netherlands and Denmark.


(b) David Cameron repeatedly tells us that according to 9 out of 10 economists, Brexit would be bad for the UK. But the principle “Just go with the vast majority of economic experts on what the economic consequences are” is questionable. What about the 1 out of 10? Who are they? Today I found a professor at Cardiff Business School, a professor of economics at Durham University, and a professor of pensions at Cass Business School. Also Joseph Stiglitz, one of the greatest li ... (read more)

Latest replies: Permanent link: http://philpapers.org/post/16874 Reply

2016-04-12
If you have any thoughts, comments or questions about this paper, let me know!

2016-04-12
If you have any thoughts, comments or questions about this paper, let me know!

2016-04-12
If you have any thoughts, comments or questions about this paper, let me know!
Latest replies: Permanent link: http://philpapers.org/post/14842 Reply

2015-12-11
In Mark Cherry’s article “Non-consensual Treatment is (nearly always) Morally Adherent” he takes a Socratic approach to the issue of involuntary hospitalization and forced treatment of psychiatric patients. Cherry believes that non-consensual treatment does not reserve the patient’s best interest, fails to respect autonomy, and uses the idea of the mentally ill being a threat to others to violate their human rights. I will challenge these ideas by exploring the “thank you theory” as it is related to a wide range of mental illnesses and respect to patient best interest, pondering how the informed consent process can ever be seen as valid with a patient having no true sense of reality, and how never considering someone a threat until they already show violent behavior can result in tragedies occurring that could have been easily prevented.

Though it is true that non-consensual treatment of the mentally ill usually does not result in a “thank you” from the patients, addicts seem to be the ... (read more)


2015-09-04
What kind of academic inquiry can best help humanity make progress towards as good a world as possible?  Why are philosophers apparently so uninterested in this question?  Is it because most believe the kind of academic inquiry we have today, devoted primarily to the pursuit of knoweldge and technological know-how, is the best that we can have, judged from the perspective of helping humanity make progress towards a better world?  Why are philosophers apparently so uninterested in arguments which seem to show decisively that inquiry restricted to the pursuit of knowledge is both profoundly irrational, and a menace?  The successful pursuit of knowledge and technological know-how, dissociated from a more fundamental concern to help humanity resolve conflicts and problems of living in increasingly cooperatively rational ways, is almost bound to lead to trouble.  Scientific knowledge and technological know-how enormously increase our power to act - for some of us at ... (read more)
Latest replies: Permanent link: http://philpapers.org/post/10477 Reply

2015-04-18
If you come across this paper while researching philosophy of love, you should watch this: https://youtu.be/ykxNI137sPk
Latest replies: Permanent link: http://philpapers.org/post/9876 Reply

2015-02-19
If you have any questions or comments on "The Zygote Argument is Invalid", I would enjoy discussing them on this thread!


2015-02-01
I have noticed a small literature on Okin's objection to libertarianism. But I question whether this should be discussed under the heading of "Okin's objection". A very similar objection has been around for centuries by Robert Filmer, which the author briefly mentions but does not present. Filmer's objection is now discussed under the heading of the paradox of self-ownership.

It says that, given common knowledge, we cannot endorse both these propositions, which are essential to (standard?) libertarianism:
(1) Each person owns themselves.
(2) Each person owns the products of their labour.

According to Filmer, a person is the product of their parents' labour so they do not own themselves by (2).

Okin's version says that a person is the product of their mother's labour so they do not own themselves. (It seems she does not give a male parent even 0.000001% labour contribution.)

If the focus is mainly on whether a libertarian can say that individuals are self-owners, I feel it is unfair to discus ... (read more)
Latest replies: Permanent link: http://philpapers.org/post/9589 Reply

2014-12-16

The writing describes a new sort of individual, “a delude”. People like Hitler would well fit the description. He was mentally healthy, however overwhelmed by grossly deluded opinions.

Here is the description from the text: 

"Even when a person is born possessing a healthy mental state, the familial and environmental assault during childhood with deluded opinions and behavior can be the basis for an individual to develop into a delude, an individual in a deluded mental state. In this writing, the label fool, or imbecile, is sometimes interchangeable with the underlying primary conditions of the delude. A fool is predisposed to accept deluded opinions as true; however, he or she can have an overall good awareness of social norms and laws that he or she learned to comply with. A fool is not, because of his mental condition alone, a villain. In contrast, the delude typically develops overwhelming extreme views. These views can be held as more important than any social or legal consideration ... (read more)

Latest replies: Permanent link: http://philpapers.org/post/9450 Reply

2014-10-19
I want to draw a distinction between a "nation" (or other group) in terms of the individuals that make it up  and that "nation" (or other group) as a unified body. The former is entirely made up of reductive qualities; it has properties just in case the individuals have the property.  So the British nation loves tea, the Korean nation loves Kimchee and the German nation loves sausages etc.  The "unified body" has emergent qualities; sovereignty, a foreign policy, institutions, a seat at the United Nations etc.
It seems to me that the first "nation" can have some properties, in virtue of it's members having those properties that conflict with similar emergent properties of the second "nation".  For example Germany's actions in World War 1 were, at least thought to be, in the interest of Germany.  But that would appear to be "Germany" in the second sense of "nation". It doesn't seem to have advanced or even be aimed at advancing the individuals that made up the nation. 

That's two paragraphs ... (read more)
Latest replies: Permanent link: http://philpapers.org/post/9175 Reply

2014-05-18
(1) That sentient life will one day come to an end is no solace for those sentients existing and suffering today.

(2) Whether it is better to have been or not to have been is a Cartesian koan I can ponder concrerning myself, but not one I have a right to decide concerning another sentient that is or has been; all the less right have I to create or support the creation of another sentient, out of nothing.

(3) Pain and pleasure are incommensurable; only pain is pertinent to moral musings like these: No number of orgasms (for me) compensates for one fallen sparrow; and, again, the sparrow’s pains or solaces are not for me to weigh -- for the sparrow.

(4) Christianity is particularly self-righteous and presumptuous on such questions, always ready to sanction temporal risk and suffering for the bodies of others for the salvation of their immaterial, immortal souls, sub specie aeternitatis.


Latest replies: Permanent link: http://philpapers.org/post/8166 Reply

2014-02-10
    The general (perhaps only the Western) view is that there is little to no contribution to ancient political thought from Asia. In recent scholarships, Indian and Chinese scholars have argued that Kautilya's Arthashastra (some include Manu’s Laws) and Confucius' Analects have much to contribute to ancient political thought and even contemporary relevance, and have reconstructed them so.

    Besides Confucianism and Hinduism, does Buddhism or the Buddha have anything to say about socio-political organization? Some have asserted that the Buddha was a political realist, i.e. even though he favored some kind of a tribal democratic republic (as shown in how the sangha is structured), a colossal socio-political transformation was taking place in Northern India during his time, where powerful monarchical systems were emerging, and the Buddha made his attempts to influence its development in a certain direction (The Pali Canon, Digha Nikaya presents some evidences to this).

     ... (read more)

Latest replies: Permanent link: http://philpapers.org/post/8087 Reply

2013-01-11
In the article "Towards Perpetual Peace" Kant articulates several articles that would lead us to a state of peace. The third of the definitive articles is the article: Cosmopolitan Right shall be limited to Conditions of Universal Hospitality.

Kant states that "hospitality means the right of a stranger not to be treated with hostility when he arrives on someone else's territory"(PP).However, at the beginning of the part on the Three Definitive Principles of a Perpetual Peace, Kant argues that any one who is not under a civil constitution can be treated as a stranger, because his/her unlawful status is a "permanent threat" to me (PP). These two claims seem to contradict each other.

According to me there are two possibilities:

1) The right of a stranger only applies to strangers who are under a civil constitution, i.e. citizens of a state. This, however, already qualifies the stranger, and the stranger ceases to be a total stranger. In the treatment of the third article, Kant however does q ... (read more)

Latest replies:
  • r. dw, 2013-07-12 : I believe what Kant means is that the individual's ethics or critique of judgment is founded in that of the State wh... (read more)
Permanent link: http://philpapers.org/post/7482 Reply

2012-08-19
Can anyone out there recommend a good historical study of the various strategies used throughout history to persuade the citizens of ancient (?) and modern societies to accept and use inconvertible fiat currencies?
Latest replies: Permanent link: http://philpapers.org/post/7272 Reply

2012-06-09
I think that the main argument -and incidentally an appealing one- for capitalism is the idea that private property must be respected -as a moral imperative. That is, no one should take another's money (or what have you). Locke, for example, claimed that there are three natural rights: life, liberty, and property. And the champion of modern capitalism, M. Rothbard, also endorsed this view repeatedly. Furthermore, he took the property right to be entailed by the property right on one's own body:

Thus every man having a natural right to (or being proprietor of) his own person and his own actions and labor, which we call property, it certainly follows, that no man can have a right to the person or property of another: And if every man has a right to his person and property; he has also a right to defend them
--Introduction to The Ethics of Liberty

If a man has the right to the self ownership, to the control of his life, then in the real world he must also have the right to sustain his lif ... (read more)
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