Ever since David Hume, empiricists have barred powers and capacities from nature. In this book Cartwright argues that capacities are essential in our scientific world, and, contrary to empiricist orthodoxy, that they can meet sufficiently strict demands for testability. Econometrics is one discipline where probabilities are used to measure causal capacities, and the technology of modern physics provides several examples of testing capacities (such as lasers). Cartwright concludes by applying the lessons of the book about capacities and probabilities (...) to the explanation of the role of causality in quantum mechanics. (shrink)

Examining Levinas's critique of the Heideggerian conception of temporality, this book shows how the notion of the feminine both enables and prohibits the most fertile territory of Levinas's thought. The author suggests that though Levinas's conception of subjectivity corrects some of the problems Heidegger's philosophy introduces, such as his failure to deal adequately with ethics, Levinas creates new stumbling blocks, notably the confining role he accords to the feminine. For Levinas, the feminine functions as that which facilitates but is excluded (...) from the ethical relation that he sees as the pinnacle of philosophy. Showing that the feminine is a strategic part of Levinas's philosophy, but one that was not thought through by him, the author suggests that his failure to solidly place the feminine in his thinking is structurally consonant with his conceptual separation of politics from ethics. (shrink)

How can philosophy of science be of more practical use? One thing we can do is provide practicable advice about how to determine when one empirical claim is relevant to the truth of another; i.e., about evidential relevance. This matters especially for evidence-based policy, where advice is thin—and misleading—about how to tell what counts as evidence for policy effectiveness. This paper argues that good efficacy results (as in randomized controlled trials), which are all the rage now, are only a very (...) small part of the story. To tell what facts are relevant for judging policy effectiveness, we need to construct causal scenarios about will happen when the policy is implemented. (shrink)

The claims of RCTs to be the gold standard rest on the fact that the ideal RCT is a deductive method: if the assumptions of the test are met, a positive result implies the appropriate causal conclusion. This is a feature that RCTs share with a variety of other methods, which thus have equal claim to being a gold standard. This paper describes some of these other deductive methods and also some useful non-deductive methods, including the hypothetico-deductive method. It argues (...) that with all deductive methods, the benefit that the conclusions follow deductively in the ideal case comes with a great cost: narrowness of scope. This is an instance of the familiar trade-off between internal and external validity. RCTs have high internal validity but the formal methodology puts severe constraints on the assumptions a target population must meet to justify exporting a conclusion from the test population to the target. The paper reviews one such set of assumptions to show the kind of knowledge required. The overall conclusion is that to draw causal inferences about a target population, which method is best depends case-by-case on what background knowledge we have or can come to obtain. There is no gold standard. (shrink)

The Implicit Association Test (IAT) was used to measure population levels of conceptual alignment among two polar sensory metaphors and clusters of concepts to which they are commonly applied. A total of 873 participants were tested online, to compare within- and between-cluster alignments of concepts associated with two different polar sensory metaphors (up/down and black/white). IAT results were sensitive to semantic alignments that were also picked up by Latent Semantic Analysis (LSA) using a large-scale corpus of English. However, even with (...) these semantic alignments taken into account, the dual categorization results demonstrated strong metaphor-cluster alignments over and above the predictions of LSA. It is proposed that, rather than ontogenetic development of metaphoric concepts based on sensorimotor experience, conventionalized sensorimotor metaphors in language may be cognitive tools that provide language learners with insights supported by conceptual properties of a phylogenetically evolved perceptual interface. (shrink)

For evidence-based practice and policy, randomised controlled trials (RCTs) are the current gold standard. But exactly why? We know that RCTs do not, without a series of strong assumptions, warrant predictions about what happens in practice. But just what are these assumptions? I maintain that, from a philosophical stance, answers to both questions are obscured because we don't attend to what causal claims say. Causal claims entering evidence-based medicine at different points say different things and, I would suggest, failure to (...) attend to these differences makes much current guidance about evidence for medical and social policy misleading. (shrink)

The claims of RCTs to be the gold standard rest on the fact that the ideal RCT is a deductive method: if the assumptions of the test are met, a positive result implies the appropriate causal conclusion. This is a feature that RCTs share with a variety of other methods, which thus have equal claim to being a gold standard. This paper describes some of these other deductive methods and also some useful non-deductive methods, including the hypothetico-deductive method. It argues (...) that with all deductive methods, the benefit that the conclusions follow deductively in the ideal case comes with a great cost: narrowness of scope. This is an instance of the familiar trade-off between internal and external validity. RCTs have high internal validity but the formal methodology puts severe constraints on the assumptions a target population must meet to justify exporting a conclusion from the test population to the target. The paper reviews one such set of assumptions to show the kind of knowledge required. The overall conclusion is that to draw causal inferences about a target population, which method is best depends case-by-case on what background knowledge we have or can come to obtain. There is no gold standard. (shrink)

This research note is meant to introduce into philosophical discussion the preliminary results of an empirical study on the state of blacks in philosophy, which is a joint effort of the American Philosophical Association’s Committee on the Status of Black Philosophers (APA CSBP) and the Society of Young Black Philosophers (SYBP). The study is intended to settle factual issues in furtherance of contributing to dialogues surrounding at least two philosophical questions: What, if anything, is the philosophical value of demographic diversity (...) in professional philosophy? And what is philosophy? The empirical goals of the study are (1) to identify and enumerate U.S. blacks in philosophy, (2) to determine the distribution of blacks in philosophy across career stages, (3) to determine correlates to the success of blacks in philosophy at different career stages, and (4) to compare and contrast results internally and externally to explain any career stage gaps and determine any other disparities. (shrink)

Causation is in trouble—at least as it is pictured in current theories in philosophy and in economics as well, where causation is also once again in fashion. In both disciplines the accounts of causality on offer are either modelled too closely on one or another favoured method for hunting causes or on assumptions about the uses to which causal knowledge can be put—generally for predicting the results of our efforts to change the world. The first kind of account supplies no (...) reason to think that causal knowledge, as it is pictured, is of any use; the second supplies no reason to think our best methods will be reliable for establishing causal knowledge. So, if these accounts are all there is to be had, how do we get from method to use? Of what use is knowledge of causal laws that we work so hard to obtain? (shrink)

CRISPR Cas9-powered gene drive allows for the rapid alteration of malaria-causing mosquitoes to spread an infertility gene or resistance to malaria among their species. Malaria eradication would be a great boon to human health. But many are concerned with driving genetic changes through a natural species. This chapter catalogs objections to the use of gene drive in mosquitoes for eradicating malaria. In-principle objections to gene drive use are not compelling. The most urgent concerns are related to the safety of the (...) technology for the environment and human health. Philosophers play a critical role in working along scientists to develop risk/benefit models that weigh the reasons for and against gene drive to eradicate malaria based on our best scientific knowledge and rigorous normative reasoning. (shrink)

How can philosophy of science be of more practical use? One thing we can do is provide practicable advice about how to determine when one empirical claim is relevant to the truth of another; i.e., about evidential relevance. This matters especially for evidence-based policy, where advice is thin—and misleading—about how to tell what counts as evidence for policy effectiveness. This paper argues that good efficacy results (as in randomized controlled trials), which are all the rage now, are only a very (...) small part of the story. To tell what facts are relevant for judging policy effectiveness, we need to construct causal scenarios about will happen when the policy is implemented. (shrink)

Effective altruism encourages people to donate their money to the most effective, efficient charities. Some effective altruists believe that taking a longtermist priority—benefitting far-off future, enormous generations—is one of the best ways to use our resources. This paper explains how the longtermist argument as laid out by William MacAskill in his book What We Owe the Future, is unconvincing. MacAskill argues that we should ensure that the future is very well-populated on the assumption that it will be on balance good (...) over bad. This reasoning, however, fails to account for additional moral considerations that most people would endorse. The present critique of pronatalist longtermism advances a critical benefit theory compatible with putting our energy into preventing and alleviating serious harms to actual future generations without intensive pronatalism. (shrink)

The claims of randomized controlled trials to be the gold standard rest on the fact that the ideal RCT is a deductive method: if the assumptions of the test are met, a positive result implies the appropriate causal conclusion. This is a feature that RCTs share with a variety of other methods, which thus have equal claim to being a gold standard. This article describes some of these other deductive methods and also some useful non-deductive methods, including the hypothetico-deductive method. (...) It argues that with all deductive methods, the benefit that the conclusions follow deductively in the ideal case comes with a great cost: narrowness of scope. This is an instance of the familiar trade-off between internal and external validity. RCTs have high internal validity but the formal methodology puts severe constraints on the assumptions a target population must meet to justify exporting a conclusion from the test population to the target. The article reviews one such set of assumptions to show the kind of knowledge required. The overall conclusion is that to draw causal inferences about a target population, which method is best depends case-by-case on what background knowledge we have or can come to obtain. There is no gold standard. (shrink)

Many, if not most, of our highly prized ‘laws’ of physics cannot be adequately rendered as statements of regular association among the values of ‘categorical’ quantities, I have argued.63 This is true even if we do not balk at the concept of natural necessity and are willing to add that the associations hold ‘by law’. They are rather ascriptions of capacities. They tell us what capacities a system will have by virtue of having a given property. The law of gravity (...) is one example. A system of mass M has the capacity of strength GMm/r2 to move another object of mass m a distance r away towards itself. I call this the gravitational capacity. My second thesis is a commonly shared one. Ascriptions of capacities do not reduce to conditionals involving only categorical properties. I shall here discuss two questions about these theses: 1) Why think of capacities as akin to dispositions or powers; and 2) Why allow them in science? Before tackling the first question, I shall first try to figure out what features we expect to be characteristic of dispositions and powers themselves. (shrink)

This paper critically analyses the concept of evidence in evidence-based-policy arguing that there is key problem: that there is no existing practicable theory of evidence, one which is philosophically grounded and yet applicable for evidencebased policy. The paper critically considers both philosophical accounts of evidence and practical treatments of evidence in evidence-based-policy. It argues that both fail in different ways to provide a theory of evidence that is adequate for evidence-basedpolicy. The paper is a valuable contribution to the part of (...) the research project that explores how evidence can and should be used to reduce contingency in science, and policy based on science. (shrink)

In the article ‘Testimonial injustice in medical machine learning’, Pozzi argues that the prescription drug monitoring programme (PDMP) leads to testimonial injustice as physicians are more inclined to trust the PDMP’s risk scores over the patient’s own account of their medication history.1 Pozzi further develops this argument by discussing how credibility shifts from patients to machine learning (ML) systems that are supposedly neutral. As a result, a sense of distrust is now formed between patients and physicians. While there are merits (...) to Pozzi’s main argument of epistemic injustice caused by PDMPs, Pozzi mentions but ultimately glosses over the problem of automation bias. In this commentary, I will discuss automation bias and the affect it has on clinical decision making as well as a technical problem exacerbated by the usage of PDMPs that can potentially cause physical harms. It is reiterated in the article that the confidence physicians have in the PDMP’s risk scores over the patient’s testimony leads to misplaced trust in the ML systems. What Pozzi describes here is known as automation bias, which occurs when there is an over-reliance on ML systems. …. (shrink)

In this sequence of philosophical essays about natural science, the author argues that fundamental explanatory laws, the deepest and most admired successes of modern physics, do not in fact describe regularities that exist in nature. Cartwright draws from many real-life examples to propound a novel distinction: that theoretical entities, and the complex and localized laws that describe them, can be interpreted realistically, but the simple unifying laws of basic theory cannot.

_ Source: _Page Count 30 Millions of children worldwide could benefit from adoption. One could argue that prospective parents have a pro tanto duty to adopt rather than create children. For the sake of argument, I assume there is such a duty and focus on a pressing objection to it. Prospective parents may prefer that their children are genetically related to them. I examine eight reasons prospective parents have for preferring genetic children: for parent-child physical resemblance, for family resemblance, for (...) psychological similarity, for the sake of love, to achieve a kind of immortality, for the genetic connection itself, to be a procreator, and to experience pregnancy. I argue that, with the possible exception of the pregnancy desire, these reasons fail to defeat a duty to adopt a child rather than create one, even assuming that we do have some leeway to favor our own interests. (shrink)

Knowledge of causal laws is expensive and hard to come by. But we work hard to get it because we believe that it will reduce contingency in planning policies and in building new technologies: knowledge of causal laws allows us to predict reliably what the outcomes will be when we manipulate the factors cited as causes in those laws. Or do they? This paper will argue that causal laws have no special role here. As economists from JS Mill to Robert (...) Lucas and David Hendry stress, along recently with philosophers like James Woodward and Sandra Mitchell, they can do the job only if they are invariant under the manipulations proposed. But then, I shall argue, anything that is invariant under the proposed manipulations will do this job equally well. There seems to be nothing special about causal-law knowledge in and of itself that makes it particularly valuable for policy and technology prediction. What seems to matter is invariance alone, not causality. But what guarantees invariance and how do we know when it will obtain? Here certain kinds of causal laws do have a special place – those underwritten either by what I have called ‘nomological machines’ or by what I have called ‘capacities’. Capacities and nomological machines have a double virtue that makes them invaluable for policy planning. First, the causal laws they give rise to will be invariant so long as they obtain; and second, they typically have visible markers we can come to recognize that tell us when they obtain. The markers for nomological machines are shakier than those for capacities, though, since capacities are often tied to markers by well-established empirical laws. Capacities have their own drawback however, which is the final topic of this paper: the causal laws that are guaranteed by a capacity connect the obtaining (or triggering) of a capacity with its exercise. But Hume argued (mistakenly I suggest) that no distinction can be made between the obtaining of a power and its exercise. (shrink)

Engaging the theology of Thomas Aquinas with the psychoanalytic theory of Jacques Lacan, Tina Beattie shows how Thomism exerted a formative influence on Lacan, and how a Lacanian approach can bring new insights to Thomas's theology. Lacan makes possible a renewed Thomism which offers a rich theology of creation, incarnation, and redemption.

WE AIM HERE to outline a theory of evidence for use. More specifically we lay foundations for a guide for the use of evidence in predicting policy effectiveness in situ, a more comprehensive guide than current standard offerings, such as the Maryland rules in criminology, the weight of evidence scheme of the International Agency for Research on Cancer (IARC), or the US ‘What Works Clearinghouse’. The guide itself is meant to be well-grounded but at the same time to give practicable (...) advice, that is, advice that can be used by policy-makers not expert in the natural and social sciences, assuming they are well-intentioned and have a reasonable but limited amount of time and resources available for searching out evidence and deliberating. (shrink)

Most studies of corporate social responsibility have focused on the organisational level, while the individual level of analysis has been treated as a ‘black box’ when researching antecedents of CSR engagement or disengagement. This article offers insights into a small and medium-sized enterprise that is recognised as a pioneer in CSR. Although the extant literature suggests that the owner-manager is crucial in the implementation of CSR, this study reveals that employees drive CSR. The employees in the focal firm voluntarily joined (...) forces based on their shared perception of moral responsibility for CSR and they developed strict targets to be achieved by 2030. Despite their strong ethical and moral perspective when enacting CSR, they disengaged from their moral responsibility for CSR in various contexts. This paper contributes to the theory of moral decoupling by uncovering a novel context of disengagement—‘visionary procrastination’. Visionary procrastination is suggested to be a particularly relevant context of disengagement when individuals perceive moral responsibility for CSR. Moreover, by delivering insights into the antecedents of employee-initiated CSR on the organisational level, this study adds to the growing body of literature on the micro-foundations of CSR. (shrink)

During sudden school closures in spring 2020 due to the COVID-19 pandemic, teachers had to move to distance teaching. This unprecedented situation could be expected to influence teacher well-being and schools as organizations. This article reports a qualitative study that aims at understanding how changes in teachers’ professional lives that were related to school closure affected Swiss primary teachers’ professional well-being. In semi-structured online-interviews, 21 teachers from 15 schools sampled by snowball method reported their experiences during school closure and distance (...) teaching and how this situation influenced their professional well-being. Results showed that medium to high levels of teacher well-being could accompany a general negative evaluation of the move to distance teaching. Factors such as high work-load, social distancing and feelings of lack of competence and self-efficacy were among the most aversive aspects of distance teaching and associated with deteriorating professional well-being. Among a plethora of factors that supported teachers in maintaining their well-being, contextual work-related aspects such as school resources, collegial support or leadership support along with individual aspects such as resilience, coping strategies, and clear work structures were important. Additionally, it was found that teacher well-being was nourished by positive experiences with the new forms of distance teaching and feelings of professional mastery. Despite methodological limitations, the findings of this study could inform schools and authorities about what is needed to support teacher well-being and might help to develop organizational strategies that aim at preventing harmful declines in teacher well-being during challenging and difficult times such as a pandemic. (shrink)

In this paper I compare two models of expert judgment: the art critic in Hume’s “Of the Standard of Taste” and the “wise man” in “Of Miracles.” The art critic is a true judge of beauty because he has made himself into a person who is optimally receptive to beauty. He possesses the virtues of taste: “Strong sense, united to delicate sentiment, improved by practice, perfected by comparison, and cleared of all prejudice” (“Of the Standard of Taste,” 241). But the (...) virtues of the art critic, I argue, are also those of the “wise man,” the person who consistently “proportions his belief to the evidence” (EHU 10.4; SBN 110). Comparison of these two characters reveals that for Hume the virtues fundamental to the art critic’s critical competence are also epistemic virtues. Hume’s exposition of aesthetic excellences should thus be of interest for virtue epistemology. Because contemporary virtue epistemologists have tended to focus almost exclusively on the relationships between intellectual and moral virtues, Hume offers something new: an account of epistemic virtues based on aesthetic virtues. (shrink)

What are causal powers and why should we believe in them? Causal powers are now a central topic in metaphysics but my defence of them does not begin there, but rather in studies of the practices of the sciences, especially in my case, of physics and economics. Both of these use the analytic method: they ascertain the behaviour that would result from the operation of a cause ‘in isolation’; then take this behaviour to provide the ‘contribution’ that that cause makes (...) to the behaviour that occurs even when the cause is not in isolation. What counts as ‘isolation’? And how is the notion of ‘contribution’ to be understood? (shrink)

Cosmological arguments for God typically have two stages. The first stage argues for a first cause or a necessary being, and the second stage argues from there to God. T. Ryan Byerly offers a simple, abductive argument for the second stage where the best explanation for why the being is found to have necessary existence is that it is a perfect being. The reasoning behind this argument is that universal generalizations explain observations of their instances; for example, the universal generalization (...) that all ravens are black explains why some particular raven is observed to be black. Similarly, the fact that a being has all perfections explains why we find the being to have necessary existence. I distinguish between two readings of Byerly’s proposed theistic explanation, and conclude that his explanation does not offer an advantage to the theist in either case. (shrink)

Clinicians and health researchers frequently encounter opportunities to rescue people. Rescue cases can generate a moral duty to aid those in peril. As such, bioethicists have leveraged a duty to rescue for a variety of purposes. Yet, despite its broad application, the duty to rescue is under-analyzed. In this paper, we assess the state of theorizing about the duty to rescue. There are large gaps in bioethicists’ understanding of the force, scope, and justification of the two most cited duties to (...) rescue—the individual duty of easy rescue and the institutional rule of rescue. We argue that the duty of easy rescue faces unresolved challenges regarding its force and scope, and the rule of rescue is indefensible. If the duty to rescue is to help solve ethical problems, these theoretical gaps must be addressed. We identify two further conceptions of the duty to rescue that have received less attention—an institutional duty of easy rescue and the professional duty to rescue. Both provide guidance in addressing force and scope concerns and, thereby, traction in answering the outstanding problems with the duty to rescue. We conclude by proposing and propose research priorities for developing accounts of duties to rescue in bioethics. (shrink)

Legal Hermeneutics The question of how best to determine the meaning of a given text has always been the chief concern of the general field of inquiry known as hermeneutics. Legal hermeneutics is rooted in philosophical hermeneutics and takes as its subject matter the nature of legal meaning. Legal hermeneutics asks the … Continue reading Hermeneutics, Legal →.

It is hard to over-estimate the challenge that feminism poses to Roman Catholicism. Pope John Paul II's call for a 'new feminism' has led to the development of a Catholic theological response to the so-called 'old feminism'. _The New Catholic Feminism _sets up a dramatic encounter between the orthodox Catholic establishment and contemporary critical theory, including feminist theology and philosophy, queer theory, and French psycholinguistics, in order to explore fundamental questions about human identity, personhood and gender. From the naked bodies (...) of Eden to the 'gay nuptials' of liturgy, it argues that the strange and volatile world of Catholic sexual symbolism cannot be 'tamed' to meet the ideological agendas of either feminist theology or conservative Catholicism. Only through a radical re-evaluation of the sacramental significance of the sexed human body might the Catholic Church provide a redemptive response to the sexual politics of contemporary society. (shrink)

The paper analyses the use of the Romani language in the Slovak educational system. It focuses on the informal use of Romani in schools, as about 10% of all pupils speak Romani as their mother tongue but there are no schools that use Romani as the language of instruction. The theoretical framework draws mainly on the work of P. Bourdieu and S. May on the symbolic power of language. The empirical chapter is based on qualitative data collected at ten primary (...) schools in different parts of Slovakia, as well as interviews with decision makers and experts. On the basis of the empirical research, three questions are posed. (1) Is Romani used in schools and if so how? (2) What attitudes do school staff have on the use of Romani? (3) Is the theory of Stephen May applicable to Slovakia and is Romani perceived to have merely sentimental value while Slovak is considered to have instrumental value? The article concludes that the perceived value of Romani in Slovakia is very low. From the point of view of school staff, it has no instrumental value and is perceived as a barrier rather than a benefit. (shrink)

Methodological tools for doing philosophy that take into account the historical context of the phenomenon under consideration are arguably better suited for examining questions of race and gender than acontextual or ahistorical methodological tools. Accordingly, Rebecca Tuvel’s “defense” of so-called transracialism arguably veers off track to the extent that it relies on acontextual and ahistorical tools. While Tuvel argues, largely relying on such tools, that so-called transracialism is both metaphysically possible and ethically permissible, from a perspective that factors in context (...) and history, so-called transracialism is arguably neither. Nonetheless, Tuvel’s ethical call to the effect that an individual right to racial self-definition should be acknowledged has its appeal. However, the lesson to be learned from the Tuvel affair arguably has less to do with the metaphysical or ethical status of so-called transracialism than with changes that arguably need to be made in the way mainstream/analytic professional philosophy goes about its business, particularly with regard to non-ideal topics like race and gender. (shrink)

This article agrees with Philip Kitcher that we should aim for a well-ordered science, one that answers the right questions in the right ways. Crucial to this is to address questions of use: Which scientific account is right for which system in which circumstances? This is a difficult question: evidence that may support a scientific claim in one context may not support it in another. Drawing on examples in physics and other sciences, this article argues that work on the warrant (...) of theories in philosophy of science needs to change. Emphasis should move from the warrant of theories in the abstract to questions of evidence for use. (shrink)

Some obligations are conditional such that act A is morally optional, but if one chooses A, one is required to do act B rather than some other less valuable act C. Such conditional obligations arise frequently in research ethics, in the philosophical literature, and in real life. They are controversial: how does a morally optional act give rise to demanding requirements to do the best? Some think that the fact that a putative obligation has a conditional structure, so defined, is (...) a strike against its being a genuine obligation. I argue that conditional obligations are to be expected in a moral theory that has moral options. (shrink)

What is it for philosophy to make progress? While various putative forms of philosophical progress have been explored in some depth, this overarching question is rarely addressed explicitly, perhaps because it has been assumed to be intractable or unlikely to have a single, unified answer. In this paper, we aim to show that the question is tractable, that it does admit of a single, unified answer, and that one such answer is plausible. This answer is, roughly, that philosophical progress consists (...) in putting people in a position to increase their understanding, where 'increased understanding' is a matter of better representing the network of dependence relations between phenomena. After identifying four desiderata for an account of philosophical progress, we argue that our account meets the desiderata in a particularly satisfying way. Among other things, the account explains how various other achievements, such as philosophical arguments, counterexamples, and distinctions, may contribute to progress. Finally, we consider the implications of our account for the pressing and contentious question of how much progress has been made in philosophy. (shrink)

The volume brings together for the first time original essays by leading philosophers working on powers in relation to metaphysics, philosophy of natural and social science, philosophy of mind and action, epistemology, ethics and social and political philosophy. In each area, the concern is to show how a commitment to real causal powers affects discussion at the level in question. In metaphysics, for example, realism about powers is now recognized as providing an alternative to orthodox accounts of causation, modality, properties (...) and laws. Dispositional realist philosophers of science, meanwhile, argue that a powers ontology allows for a proper account of the nature of scientific explanation. In the philosophy of mind there is the suggestion that agency is best understood in terms of the distinctive powers of human beings. Those who take virtue theoretic approaches in epistemology and ethics have long been interested in the powers that allow for knowledge and/or moral excellence. In social and political philosophy, finally, powers theorists are interested in the powers of sociological phenomena such as collectivities, institutions, roles and/or social relations, but also in the conditions of possibility for the cultivation of the powers of individuals. The book will be of interest to philosophers working in any of these areas, as well as to historians of philosophy, political theorists and critical realists. (shrink)

Examining Levinas’s critique of the Heideggerian conception of temporality, this book shows how the notion of the feminine both enables and prohibits the most fertile territory of Levinas’s thought. According to Heidegger, the traditional notion of time, which stretches from Aristotle to Bergson, is incoherent because it rests on an inability to think together two assumptions: that the present is the most real aspect of time, and that the scientific model of time is infinite, continuous, and constituted by a series (...) of more or less identical now-points. For Heidegger, this contradiction, which privileges the present and thinks of time as ongoing, derives from a confusion about Being. He suggests that it is not the present but the future that is the primordial ecstasis of temporality. For Heidegger, death provides an orientation for our authentic temporal understanding. Levinas agrees with Heidegger that mortality is much more significant than previous philosophers of time have acknowledged, but for Levinas, it is not my death, but the death of the other that determines our understanding of time. He is critical of Heidegger’s tendency to collapse the ecstases of temporality into one another, and seeks to move away from what he sees as a totalizing view of time. Levinas wants to rehabilitate the unique character of the instant, or present, without sacrificing its internal dynamic to the onward progression of the future, and without neglecting the burdens of the past that history visits upon us. The author suggests that though Levinas’s conception of subjectivity corrects some of the problems Heidegger’s philosophy introduces, such as his failure to deal adequately with ethics, Levinas creates new stumbling blocks, notably the confining role he accords to the feminine. For Levinas, the feminine functions as that which facilitates but is excluded from the ethical relation that he sees as the pinnacle of philosophy. Showing that the feminine is a strategic part of Levinas’s philosophy, but one that was not thought through by him, the author suggests that his failure to solidly place the feminine in his thinking is structurally consonant with his conceptual separation of politics from ethics. (shrink)

Most people would agree that adoption is a good thing for children in need of a family. Yet adoption is often considered a second best or even last resort for parents in making their families. Against this assumption, I explore the unique value of adoption for prospective parents. I begin with a criticism of the selective focus on the value of adoption for only those people using assisted reproductive technologies. I focus on the value of adoption for all prospective parents, (...) reflecting on non-relative, non-procreative adoptions. First, adoption can meet the important need that a child has for a family, whereas procreation creates rather than meets needs. Second, adoption provides a morally noble opportunity to extend to a stranger benefits usually withheld for one's genetic kin. As such, adoption offers a unique possibility in which impartial concern for an other can be the starting point for a lifetime of love and care. Finally, adoptions can have transformative power over adoptive parents’ conception of family and self. In highlighting the unique value of adoption, I aim to challenge the widespread assumption that adoption has second best status to procreation. Indeed adoption can exemplify the human potential for moral compassion and impartial concern for the needs of others. (shrink)

The book is concerned with the shifting notions of self and identity and develops a Foucauldian analysis that examines these inherently philosophical notions in ...