Online research in philosophy

Identity building in organisations is often viewed as legitimacy of value systems of the organisation. Based on empirical studies the task of this article is to argue that such a legitimacy approach risks failing in the longer perspective, if the proactive capability development is neglected. The participatory scenario method presented in this article is one of the possible methods to enhance identity building based on proactive capability development.

There are two main motivations for undertaking this thesis on Sen’s capability approach and microfinance. One is to evaluate Sen’s capability approach by considering moral philosophy (utilitarianism and John Rawls’ theory of justice) and developmental ethics contexts. The other is to analyse the impact of microfinance on poverty reduction in accordance with Sen’s approach. This thesis argues that Although Sen’s capability approach has drawbacks, both as a general moral theory and as a theory of justice, it does bring up important aspects of development and poverty reduction. When the empirical evidence is combined with criteria from the capability approach, microfinance is a relative failure as a poverty-reducing approach. The evidence that micro-loans reduce poverty is weak, and there are moral arguments against the group lending approach that is used to assure repayments. Other services sometimes associated with microfinance – savings and insurance — do help the poor, however. However, we should notice that the conclusion I propose here does not exclude the possibility that perhaps microfinance does help promote some other freedoms that are of significance locally.

A capability approach has been proposed to risk analysis, where risk is conceptualized as the probability that capabilities are reduced. Capabilities refer to the genuine opportunities of individuals to achieve valuable doings and beings, such as being adequately nourished. Such doings and beings are called functionings. A current debate in risk analysis and other fields where a capability approach has been developed concerns whether capabilities or actual achieved functionings should be used. This paper argues that in risk analysis the consequences of hazardous scenarios should be conceptualized in terms of capabilities, not achieved functionings. Furthermore, the paper proposes a method for assessing capabilities, which considers the levels of achieved functionings of other individuals with similar boundary conditions. The capability of an individual can then be captured statistically based on the variability of the achieved functionings over the considered population.

Part 1. Human capability in light of God's power -- Divine power and the creation -- God's will and human destiny -- Part 2. Human capability to understand God -- Human knowledge -- Human knowledge of God -- Part 3. Human capability in relation to doctrinal ordination -- Criteria of Christian authorities -- Philosophical freedom and doctrinal minimalism : two test cases -- Conclusion.

Nussbaum’s version of the capability approach is not only a helpful approach to development problems but can also be employed as a general ethical-anthropological framework in ‘advanced’ societies. This paper explores its normative force for evaluating information technologies, with a particular focus on the issue of human enhancement. It suggests that the capability approach can be a useful way of to specify a workable and adequate level of analysis in human enhancement discussions, but argues that any interpretation of what these capabilities mean is itself dependent on (interpretations of) the techno-human practices under discussion. This challenges the capability approach’s means-end dualism concerning the relation between on the one hand technology and on the other hand humans and capabilities. It is argued that instead of facing a choice between development and enhancement, we better reflect on how we want to shape human-technological practices, for instance by using the language of capabilities. For this purpose, we have to engage in a cumbersome hermeneutics that interprets dynamic relations between unstable capabilities, technologies, practices, and values. This requires us to modify the capability approach by highlighting and interpreting its interpretative dimension.

We apply Carol Gilligan's distinction between a "male" mode of moral reasoning, focussed on justice, and a "female" mode, focussed on caring, to the reading of literature. Martha Nussbaum suggests that certain novels are works of moral philosophy. We argue that what Nussbaum sees as the special ethical contribution of such novels is in fact training in the stereotypically female mode of moral concern. We show this kind of training is appropriate to all readers of these novels, not just to women. Finally, we explore what else is involved in distinctively feminist readings of traditional novels.

The article argues for an alliance of the capability approach developed by Amartya Sen with ideas from critical pedagogy for undergraduate university education which develops student agency and well being on the one hand, and social change towards greater justice on the other. The purposes of a university education in this article are taken to include both intrinsic and instrumental purposes and to therefore include personal development, economic opportunities and becoming educated citizens. Core ideas from the capability approach are outlined, with examples, before possible articulations of capability and Sen's notion of process freedom with critical pedagogy are investigated. It is argued that each approach has something to offer when brought alongside as ‘critical capability pedagogies’, which seek to enhance and expand student experiences of learning and their ‘valuable beings and doings’. Finally core capabilities in a university education are considered and some of the problems of domesticating the capability approach addressed.

This commentary focuses on the importance of auditory object processing for producing and comprehending human language, the relative lack of development of this capability in nonhuman primates, and the consequent need for hominid neurobiological evolution to enhance this capability in making the transition from protosign to protospeech to language.

Mirror systems must be supplemented by a planning capability to allow language to evolve. A capability for creating, storing, and executing plans for sequences of actions, having evolved in primates, was applied to sequences of communicatory acts. Language could exploit this already-existing capability. Further steps in language evolution may parallel steps seen in the development of modern children.