The aim of this article is to explore website interactivity as discourse. Whereas the use of writing, images and layout in web design has been explored extensively, interactivity, that is, interactions between a web user and the website system, remains an underdeveloped area of discourse studies. To analyze interactivity as discourse, the article uses data from a research project on offline and online shopping for electronics, viewing the offline-online relationship as recontextualization in the sense that webshop interactivity represents and transforms (...) in-store shopping actions. Using a methodology that combines analytical framework for interactive sites and approach to discourse analysis, the article maps cursor resources and interactive webshop features as actions and compares them to the actions that constitute in-store shopping. On this basis, the article offers reflections on how interactivity plays a defining role in the digital resemiotization of social practices. (shrink)

Civic agriculture is an approach to agriculture and food production that—in contrast with the industrial food system—is embedded in local environmental, social, and economic contexts. Alongside proliferation of the alternative food projects that characterize civic agriculture, growing literature critiques how their implementation runs counter to the ideal of civic agriculture. This study assesses the relevance of three such critiques to urban farming, aiming to understand how different farming models balance civic and economic exchange, prioritize food justice, and create socially inclusive (...) spaces. Using a case study approach that incorporated interviews, participant observation, and document review, I compare two urban farms in Baltimore, Maryland—a “community farm” that emphasizes community engagement, and a “commercial farm” that focuses on job creation. Findings reveal the community farm prioritizes civic participation and food access for low-income residents, and strives to create socially inclusive space. However, the farmers’ “outsider” status challenges community engagement efforts. The commercial farm focuses on financial sustainability rather than participatory processes or food equity, reflecting the use of food production as a means toward community development rather than propagation of a food citizenry. Both farms meet authentic needs that contribute to neighborhood improvement, though findings suggest a lack of interest by residents in obtaining urban farm food, raising concerns about its appeal and accessibility to diverse consumers. Though not equally participatory, equitable, or social inclusive, both farms exemplify projects physically and philosophically rooted in the local social context, necessary characteristics for promoting civic engagement with the food system. (shrink)

The logical structure of Quantum Mechanics (QM) and its relation to other fundamental principles of Nature has been for decades a subject of intensive research. In particular, the question whether the dynamical axiom of QM can be derived from other principles has been often considered. In this contribution, we show that unitary evolutions arise as a consequences of demanding preservation of entropy in the evolution of a single pure quantum system, and preservation of entanglement in the evolution of composite quantum (...) systems. 6. (shrink)

In this article we pose three questions: 1) What are the questions that gave rise to the introduction of the concept and subdiscipline of meta-ethics? 2) What characterises the view of meta-ethics as a subdiscipline of moral philosophy? And 3) is it in fact possible to uphold a systematic distinction between normative moral philosophy and meta-ethics in a way that allows us to see these two aspects of moral philosophy as independent subdisciplines? In trying to answer these questions, we trace (...) two different roads in the shaping of the current understanding of meta-ethics: the introduction of the word in analytical moral philosophy and the characterisation of meta-ethics in the formative period of meta-ethics and in contemporary introductions. Among the characteristics ascribed to meta-ethics, we identify a special focus on normative neutrality, and we furthermore show that this idea of neutrality as the defining characteristic of meta-ethics cannot be upheld. Our aim is to show that meta-ethics cannot be characterised or construed in a way that is normatively neutral and independent of other work done in normative ethics. We therefore challenge the claim that meta-ethics makes up a subdiscipline that is independent of other work done in moral philosophy. Instead, we suggest a reflective view of the relationship between meta-ethics and normative ethics, according to which we should acknowledge that meta-ethics is inherently normative, and that meta-ethical questions are interwoven with normative questions in moral philosophy. (shrink)

The societal dynamism of modernity results in the theoretical upgrading and the actual development of personal reflective capacities, for example abstract reasoning, Kantian morality, and the development of the idiocentered perspective. These capacities are created in the disembedding of prereflective capacities, for example context-sensitive intelligence, care-morality, and mundocenteredness. The reflective capacities become the prerequisite of further modernization. The development-potential offered by the demands of modernity is accompanied by a risk of assimilative stress, for example pseudological reasoning, varieties of postmodernism, making (...) a fetish of the medium, and the forfeit of the morality of care. (shrink)

ABSTRACTThis article examines the education that Anacharsis Cloots received during his stay at the Berlin Académie des nobles. Cloots wrote at several occasions about his education there, notably naming Sulzer as a philosophical influence 10 years later. Examining the pupils’ life at the Académie, Sulzer’s teaching, and the detailed study schedule, this paper wonders what elements may have influenced Cloots. It is likely that Sulzer taught the philosophy of Wolff, but it is difficult to ascertain his influence on Cloots. There (...) are similarities between Wolff’s civitas maxima and Cloots’s ‘universal republic’ that justify further studies. (shrink)

Indledning til “Om spørgsmålet: Hvad er oplysning?” af Moses Mendelssohn.

Civic agriculture is an approach to agriculture and food production that—in contrast with the industrial food system—is embedded in local environmental, social, and economic contexts. Alongside proliferation of the alternative food projects that characterize civic agriculture, growing literature critiques how their implementation runs counter to the ideal of civic agriculture. This study assesses the relevance of three such critiques to urban farming, aiming to understand how different farming models balance civic and economic exchange, prioritize food justice, and create socially inclusive (...) spaces. Using a case study approach that incorporated interviews, participant observation, and document review, I compare two urban farms in Baltimore, Maryland—a “community farm” that emphasizes community engagement, and a “commercial farm” that focuses on job creation. Findings reveal the community farm prioritizes civic participation and food access for low-income residents, and strives to create socially inclusive space. However, the farmers’ “outsider” status challenges community engagement efforts. The commercial farm focuses on financial sustainability rather than participatory processes or food equity, reflecting the use of food production as a means toward community development rather than propagation of a food citizenry. Both farms meet authentic needs that contribute to neighborhood improvement, though findings suggest a lack of interest by residents in obtaining urban farm food, raising concerns about its appeal and accessibility to diverse consumers. Though not equally participatory, equitable, or social inclusive, both farms exemplify projects physically and philosophically rooted in the local social context, necessary characteristics for promoting civic engagement with the food system. (shrink)

Om spørgsmålet: Hvad er oplysning? af Moses Mendelssohn oversat af Anders Hee Nørbjerg Poulsen.

The societal dynamism of modernity results in the theoretical upgrading and the actual development of personal reflective capacities, for example abstract reasoning, Kantian morality, and the development of the idiocentered perspective. These capacities are created in the disembedding of prereflective capacities, for example context-sensitive intelligence, care-morality, and mundocenteredness. The reflective capacities become the prerequisite of further modernization. The development-potential offered by the demands of modernity is accompanied by a risk of assimilative stress, for example pseudological reasoning, varieties of postmodernism, making (...) a fetish of the medium, and the forfeit of the morality of care. (shrink)

Emil Boesen.--Ilia Fibiger.--Mathilde Leiner.--Ernesto Dalgas.

It is often claimed both that forgiveness is elective and that forgiveness is something that we do for reasons. However, there is a tension between these two central claims about the nature of forgiveness. If forgiving is something one does for reasons, then, at least sometimes, those reasons may generate a requirement to forgive or withhold forgiveness. While not strictly inconsistent with electivity, the idea of required forgiveness strikes some as antithetical to the spirit of the concept. They argue that (...) forgiveness is essentially elective. In this paper, I dispute these arguments. I argue that the intuitive plausibility of the position diminishes upon reflection and that the best arguments fail to explain why reasons to forgive, unlike most other reasons for action, cannot generate requirements. (shrink)

Abolitionism is the view that if no one is responsible, then we ought to abandon the reactive attitudes. Proponents suggest that reactive attitudes can be replaced in our emotional repertoire by non-reactive analogues. In this paper, I dispute and reject a common challenge to abolitionism according to which the reactive attitudes are necessary for protesting unfairness and maintaining social harmony. While other abolitionists dispute the empirical basis of this objection, I focus on its implications. I argue that even if non-reactive (...) analogues cannot perform the interpersonal and social functions of reactive attitudes, it does not follow that the losses of abandoning them outweigh the gains of retaining them. The force of the challenge rests on a mistake, identified by John Stuart Mill among others, that is common when evaluating entrenched social practices. (shrink)

When we forgive, we do so for reasons. One challenge for forgiveness theorists is to explain which reasons are reasons to forgive and which are not. This paper argues that we forgive in response to a perceived change of heart on the part of the offender. The argument proceeds in four steps. First, I show that we forgive for reasons. Second, I argue that forgiveness requires the right kind of reason. Third, I show that these two points explain a common (...) distinction between forgiving and letting go and, in doing so, solve a problem facing many accounts of forgiveness. Finally, I consider candidate reasons to forgive and argue that all of them are either the wrong kind of reason or are instances of a more general reason of the right kind, namely, a perceived change of heart. (shrink)

Wrongdoing is inescapable. We all do wrong and are wronged; and in response we often blame one another. But if blame is a defining feature of our social lives, so is ceasing to blame. We might excuse, justify, or forgive an offender; or simply let the offence go. Each mode of ceasing to blame is a social practice and each has characteristic norms that influence when and how we do it, as well as how it’s received. We argue that how (...) we relinquish blame, and how effective we are, depends on many circumstances only partially within our control. Like any norm-governed practice, one can do it well or poorly, appropriately or inappropriately, successfully or unsuccessfully. To successfully participate in a practice, one’s action must be done for the right reasons and secure uptake. We argue that social and material circumstances can compromise one’s ability to effectively cease to blame in the manner one prefers. But if one can fail, then one can lack access to particular ceasing to blame practices if one is regularly prevented from effectively relinquishing blame. However, uncooperative social and material circumstances do not only arise by chance. Our central argument is that circumstances of oppression can systematically compromise one’s ability and opportunities to effectively perform a variety of ceasing to blame practices. This deprivation is an insidious facet of oppression that is neglected both in theories of oppression and of forgiveness but which has significant implications for how we understand the power and purpose of forgiveness. (shrink)

In this article, we defend two claims about the precautionary principle. The first is that there is no ‘core’ precautionary principle that unifies all its different versions. It is more plausible to think of the different versions as being related to each other by way of family resemblances. So although precautionary principle x may have much in common with precautionary principle y, and y with z, there is no set of necessary and sufficient conditions that unify all versions of the (...) principle. Our second claim is that it is sometimes appropriate to think of the precautionary principle as a midlevel principle in the sense proposed by Beauchamp and Childress in their Principles of Biomedical Ethics, i.e. as a non-rigid moral principle. We argue that if the precautionary principle is conceived as a non-rigid principle that needs to be balanced against other principles before a moral verdict can be reached, then this enables us to address some standard objections to the principle. (shrink)

The article entails a critical discussion of the book Capitalism, Alienation and Critique by Asger Sørensen. Like Sørensen’s book, it stresses the importance of the first generation of critical theory – especially Horkheimer and Adorno – although Sørensen is at the same time critized for neglecting the insights of Horkheimer and Adornos work from the mid-1940s and onwards. In arguing for the actuality of especially the late Horkheimer, the article emphasizes the following topics: The problems of education and ‘Bildung’, The (...) historical transformation of the critique of Capitalism after the Second World War and The drawbacks of classical humanism when it comes to grasping the current political and ecological crisis. (shrink)