The earthquakes which struck Nepal’s capital in 2015 were humanitarian disasters. Not only did they inflict tragic loss of life and livelihoods, they also destroyed parts of the Kathmandu Valley’s unique UNESCO World Heritage site. These monuments were not just ornate structures but living monuments playing central roles in the daily lives of thousands, representing portals where the heavens touch earth and people commune with guiding deities. Their rehabilitation was also of economic importance as they represent a major source of (...) tourist income and employment. Unfortunately, the social and political desire for rapid reconstruction resulted in the swift removal of many traditionally constructed foundations and their replacement with modern materials without assessments of whether they contributed towards the collapse of individual monuments. These actions, combined with the wholesale removal, mixing and dumping of modern and historic debris, contributed to a second, equally destructive, cultural catastrophe – irreversible damage to Kathmandu’s Medieval fabric, in a process which frequently excluded local communities and custodians. This case study draws from our collective reflections and lessons learned from our attempts to enable equitable and ethical research partnerships between UK and Nepali colleagues as well as local communities in the debris of the Kasthamandap, Kathmandu’s eponymous monument. After briefly describing the potential of mobilising archaeologists in post-disaster contexts and outlining the challenges of undertaking research in such a setting, our case study utilises the TRUST Code to assess the character and success of our multidisciplinary collaboration in a time of crises. (shrink)

In this book an international and multidisciplinary team addresses significant ethical questions about the rights to access, manage and interpret the material remains of the past.

In this paper, we defend two main claims. The first is a moderate claim: we have a negative duty to not use binary gender-specific pronouns he or she to refer to genderqueer individuals. We defend this with an argument by analogy. It was gravely wrong for Mark Latham to refer to Catherine McGregor, a transgender woman, using the pronoun he; we argue that such cases of misgendering are morally analogous to referring to Angel Haze, who identifies as genderqueer, as he (...) or she. The second is a radical claim: we have a negative duty to not use any gender-specific pronouns to refer to anyone, regardless of their gender identity. We offer three arguments in favor of this claim (which appeal to concerns about inegalitarianism and risk, invasions of privacy, and reinforcing essentialist ideologies). We also show why the radical claim is compatible with the moderate claim. Before concluding, we examine common concerns about incorporating either they or a neologism such as ze as a third-person singular gender-neutral pronoun. These concerns, we argue, do not provide sufficient reason to reject either the moderate or radical claim. (shrink)

Alex Byrne’s article, “Are Women Adult Human Females?”, asks a question that Byrne treats as nearly rhetorical. Byrne’s answer is, ‘clearly, yes’. Moreover, Byrne claims, 'woman' is a biological category that does not admit of any interpretation as (also) a social category. It is important to respond to Byrne’s argument, but mostly because it is paradigmatic of a wider phenomenon. The slogan “women are adult human females” is a political slogan championed by anti-trans activists, appearing on billboards, pamphlets, and anti-trans (...) online forums. In this paper, I respond to Byrne’s argument, revealing significant problems with its background assumptions, content, and methodology. (shrink)

Ordinary discourse is filled with discussions about ‘sexual orientation’. This discourse might suggest a common understanding of what sexual orientation is. But even a cursory search turns up vastly differing, conflicting, and sometimes ethically troubling characterizations of sexual orientation. The conceptual jumble surrounding sexual orientation suggests that the topic is overripe for philosophical exploration. This paper lays the groundwork for such an exploration. In it, I offer an account of sexual orientation – called ‘Bidimensional Dispositionalism’ – according to which sexual (...) orientation concerns what sex[es] and gender[s] of persons one is disposed to sexually engage, and makes no reference to one’s own sex and gender. (shrink)

In a context where the amount of red tape in healthcare organizations continues to rise, head nurses’ job satisfaction is constantly under pressure. By building on the Job Demands-Resources model, we developed a theoretical model investigating the relationship between red tape and job satisfaction. By investigating the mediating role of discretionary room and the moderating role of autonomous motivation in this relationship, this study does not only aim to provide additional knowledge regarding the underlying mechanisms in this relationship, but also (...) to increase our understanding of how this suffering at work can be mitigated. Our conditional process analyses indicate that red tape undermines head nurses’ job satisfaction and that discretionary room acts as an underlying mechanism in this process. By revealing the mediating role of discretionary room, this study advances our understanding of the risks originating from red tape for leaders. Furthermore, our findings also indicate that autonomous motivation mitigates the negative relation between red tape and discretionary room and between red tape and job satisfaction. As autonomous motivation turns out to be an important protection mechanism against the negative consequences of red tape, organizations should put extra effort into stimulating the autonomous motivation of their leaders. When organizations make sure that their leaders’ job designs and work environments meet the need for autonomy, competence, and relatedness, leaders will become more autonomously motivated, which will buffer the negative impact of red tape. (shrink)

We live in a world saturated in both racial and gendered divisions. Our focus is on one place where attitudes about these divisions diverge: language. We suspect most everyone would be horrified at the idea of adding race-specific pronouns, honorifics, generic terms, and so on to English. And yet gender-specific terms of the same sort are widely accepted and endorsed. We think this asymmetry cannot withstand scrutiny. We provide three considerations against incorporating additional race-specific terms into English, and argue that (...) these considerations also support eliminating the analogous gender-specific terms. With respect to these parts of speech, English should be no more gender-specific than it already is race-specific. (shrink)

In this article, Dembroff argues that the category nonbinary should not be understood in terms of presentation or psychological states, but instead in terms of how its members are politically situated with respect to the binary expectations of Western gender ideology.

In her provocative discussion of the challenge posed to the traditional impartialist, justice-focused conception of morality by the new-wave care perspective in ethics, Annette Baier calls for ‘a “marriage” of the old male and newly articulated female... moral wisdom,’ to produce a new ‘cooperative’ moral theory that ‘harmonize[s] justice and care.’ I want in this paper to play matchmaker, proposing one possible conjugal bonding: a union of two apparently dissimilar modes of what Nel Noddings calls ‘meeting the other morally,’ a (...) wedding of respect and care. (shrink)

Chinese translation courtesy of Zhuanxu Xu. We want to know what gender is. But metaphysical approaches to this question solely have focused on the binary gender kinds men and women. By overlooking those who identify outside of the binary–the group I call ‘genderqueer’–we are left without tools for understanding these new and quickly growing gender identifications. This metaphysical gap in turn creates a conceptual lacuna that contributes to systematic misunderstanding of genderqueer persons. In this paper, I argue that to better (...) understand genderqueer identities, we must recognize a new type of gender kind: critical gender kinds, or kinds whose members collectively resist dominant gender ideology. After developing a model of critical gender kinds, I suggest that genderqueer is best modeled as a critical gender kind that stands in opposition to `the binary assumption', or the prevalent assumption that the only possible genders are the binary, discrete, exclusive, and exhaustive kinds men and women. (shrink)

When one takes an intersectional perspective on patterns of oppression and domination, it becomes clear that familiar forms of systemic injustice, such as misogyny and anti-Black racism, are inseparable. Some feminist theorists conclude, from this, that the systems behind these injustices cannot be individuated—for example, that there isn’t patriarchy and white supremacy, but instead only white supremacist patriarchy. This chapter offers a different perspective. Philosophers have long observed that a statue and a lump of clay can be individuated although inseparable, (...) and that statues and lumps of clay do different explanatory and predictive work for the same causal outcomes. This chapter suggests that the same is true of systems such as patriarchy and white supremacy. These systems, like the injustices they produce, are inseparable. But they can be individuated, and when they are individuated, they do different explanatory and predictive work. (shrink)

Race was once thought to be a real biological kind. Today the dominant view is that objective biological races don't exist. I challenge the trend to reject the biological reality of race by arguing that cladism (a school of classification that individuates taxa by appeal to common ancestry) provides a new way to define race biologically. I also reconcile the proposed biological conception with constructivist theories about race. Most constructivists assume that biological realism and social constructivism are incompatible views about (...) race; I argue that the two conceptions can be compatible. (shrink)

David Lewis is widely credited with the first formulation of common knowledge and the first rigorous analysis of convention. However, common knowledge and convention entered mainstream game theory only when they were formulated, later and independently, by other theorists. As a result, some of the most distinctive and valuable features of Lewis' game theory have been overlooked. We re-examine this theory by reconstructing key parts in a more formal way, extending it, and showing how it differs from more recent game (...) theory. In contrast to current theories of common knowledge, Lewis' theory is based on an explicit analysis of the modes of reasoning that are accessible to rational individuals and so can be used to analyse the genesis of common knowledge. Lewis' analysis of convention emphasises the role of inductive reasoning and of salience in the maintenance of conventions over time. Footnotes Earlier versions of this paper were presented at the 13th Amsterdam Colloquium at the University of Amsterdam, at a workshop on social norms at Wissenschaftskolleg zu Berlin, and at seminars at Tilburg University and the University of Bristol. We are grateful for comments from participants at those meetings, from two anonymous referees, and from Michael Bacharach, Nick Bardsley, Cristina Bicchieri, Luc Bovens, Simon Grant, David McCarthy, Shepley Orr, Brian Skyrms, Peter Vanderschraaf, Peter Wakker and Jörgen Weibull. Robert Sugden's work was supported by the Leverhulme Trust. (shrink)

Spanish Translation of "He/She/They/Ze" (Ergo, 2018).

In this paper, I offer some reasons for thinking that knowledge is a social phenomenon. My argument is based on Helen Longino’s work on scientific knowledge, in particular her 2002 book The Fate of Knowledge. Longino’s basic idea is that a scientific hypothesis or theory is justified when it emerges (relatively) unscathed from social interactions between scientists. If we accept – as Longino and many others do – that knowledge requires justification, it follows that scientific knowledge is a social phenomenon. (...) I argue that much the same goes for other forms of empirical knowledge, such as historical knowledge, various forms of collective knowledge and our knowledge of the ‘social world’. But does it go for empirical knowledge in general? I offer some – admittedly far from conclusive – reasons for thinking that it might. I also argue that, even if it doesn’t, we still need to distinguish between two kinds of knowledge, one of which is constitutively social and the other of which isn’t. Scientific knowledge is a paradigm example of the former and simple perceptual knowledge is a paradigm example of the latter. The end result is a form of pluralism about knowledge. (shrink)

In her provocative discussion of the challenge posed to the traditional impartialist, justice-focused conception of morality by the new-wave care perspective in ethics, Annette Baier calls for ‘a “marriage” of the old male and newly articulated female... moral wisdom,’ to produce a new ‘cooperative’ moral theory that ‘harmonize[s] justice and care.’ I want in this paper to play matchmaker, proposing one possible conjugal bonding: a union of two apparently dissimilar modes of what Nel Noddings calls ‘meeting the other morally,’ a (...) wedding of respect and care. (shrink)

Thomas Hobbes has recently been cast as one of the forefathers of political realism. This article evaluates his place in the realist tradition by focusing on three key themes: the priority of legitimacy over justice, the relation between ethics and politics, and the place of imagination in politics. The thread uniting these themes is the importance Hobbes placed on achieving a moral consensus around peaceful coexistence, a point which distances him from realists who view the two as competing goals of (...) politics. The article maintains that only a qualified version of the autonomy of the political position can be attributed to Hobbes, while arguing more generally that attending to the relation between ethics and politics is central to assessing his liberal credentials from a realist perspective. Against the prevalent reading of Hobbes as a hypothetical contract theorist, the article proceeds to show that the place of consent in his theory is better understood as part of his wider goal of transforming the imagination of his audience: a goal which is animated by concerns that realists share. (shrink)

The concept of self - respect is often invoked in feminist theorizing. But both women's too-common experiences of struggling to have self - respect and the results of feminist critiques of related moral concepts suggest the need for feminist critique and reconceptualization of self - respect. I argue that a familiar conception of self - respect is masculinist, thus less accessible to women and less than conducive to liberation. Emancipatory theory and practice require a suitably feminist conception of self - (...) respect ; I propose one such conception. (shrink)

The Oxford Handbook of Evolutionary Psychology is the definitive, comprehensive, and authoritative text on this burgeoning field. With contributions from over fifty experts in the field, the range and depth of coverage is unequalled. It will be an essential resource for students and researchers in psychology.

It is widely agreed that education should involve the development of understanding, critical thinking, imagination, and emotions. However, this book, first published in 1990, argues that our views to these key concepts are confused and inaccurate, and therefore what we do in schools is generally inappropriate to our ideal. This book will be of interest to students of education and philosophy.

This article analyzes the relationship between the ideas of cruelty and injustice in Judith Shklar’s political theory. Shklar’s The Faces of Injustice is sometimes read as an instantiation of the liberalism of fear, which regards cruelty and the fear that it inspires as the summum malum. I challenge this interpretation and instead argue that her account of injustice should be read independently of her commitment to the liberalism of fear. In doing so, I show how her exploration of the faces (...) of injustice—especially the importance she accords to passive injustice and the sense of injustice—raises important challenges for the liberal case for putting cruelty first. Although democratic attitudes and institutions constitute the best available remedy for the sense of injustice, on Shklar’s account, those who focus too much on the requirements of democratic citizenship risk treating injustice as a greater evil than cruelty, which could, in turn, facilitate cruelty and undermine liberal democracy. I conclude by suggesting that the republican-inspired theory of citizenship from The Faces of Injustice, which Shklar outlines in response to the problem of passive injustice, reflects a distinct strand of her political theory that goes beyond the more familiar defense of law-bound constitutional government associated with the liberalism of fear. (shrink)

While many of the phenomenological currents in philosophy allegedly utilize a peculiar method, the type under consideration here is characterized by Franz Brentano s ambition to make philosophy scientific by adopting no other method but that of natural science. Brentano became particularly influential in teaching his students (such as Carl Stumpf, Anton Marty, Alexius Meinong, and Edmund Husserl) his descriptive psychology, which is concerned with mind as intentionally directed at objects. As Brentano and his students continued in their investigations in (...) descriptive psychology, another side of Austrian phenomenology, namely object theory, became more and more prominent. The philosophical orientation under consideration in this collection of essays is accordingly a two-sided discipline, concerned with both mind and objects, and applicable to various areas of philosophy such as epistemology, philosophy of language, value theory, and ontology.". (shrink)

In the 4th edition of this best-selling textbook, the authors introduce students to the business of philosophizing, thereby inducting them into the art of reasoning and analyzing key concepts in education. This introductory text, continuously in print for more than thirty years, is a classic in its field. It shows, first and foremost, the importance of philosophy in educational debate and as a background to any practical activity such as teaching. What is involved in the idea of educating a person (...) or the idea of educational success? What, if anything, can be known and how should we organize what we know for curriculum purposes? What are the criteria for establishing the optimum balance between formal and informal teaching techniques? How trustworthy is educational research? In addition to these questions, which strike to the heart of the rationale for the educative process as a whole, the authors explore such concepts as culture, creativity, autonomy, indoctrination, needs, interests and learning by discovery. In this new updated edition, the authors draw on the latest research in genetics to argue that education is uniquely human and is essentially what develops us as humans. Resisting modern tendencies to equate knowledge with opinion, and value judgments with taste, this book leads the reader into the business of philosophizing and champions the cause of reason in education. (shrink)

Thomas Hobbes has recently been cast as one of the forefathers of political realism. This article evaluates his place in the realist tradition by focusing on three key themes: the priority of legit...

This essay aims to show that arrogance corrupts the very qualities that make persons persons. The corruption is subtle but profound, and the key to understanding it lies in understanding the connections between different kinds of arrogance, self-respect, respect for others and personhood. Making these connections clear is the second aim of this essay. It will build on Kant's claim that self-respect is central to living our human lives as persons and that arrogance is, at its core, the failure to (...) respect oneself as a person. (shrink)

Excerpt from La Théorie Platonicienne des Idées Et des Nombres d'Après Aristote: Étude Historique Et Critique La théorie phtonioionno de l'amour. Vol. Ia-8 de la Collection historique des grands philosophes 3 fr. 75. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the (...) aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

For Kant and Hill, self-respect is a morally central and morally powerful concern. Both have also had some things to say in moral praise of humility and in condemnation of arrogance, a trait widely regarded as the vice to which the virtue of humility is the prevention and cure. Arrogance can easily be seen as a failure to respect both other people and oneself. It might be thought, however, that humility and self-respect are in tension, if not at odds with (...) one another, for the one is widely thought to involve a low opinion of one’s worth and the other a high regard for it. My essay focuses on understanding, with the help of Kant and Hill, relations among various kinds of humility, arrogance, and self-respect. I argue that humility is not the virtue opposing arrogance, but rather, self-respect is, and that humility is at best an ancillary, instrumental, contextual virtue and the servant of self-respect; but at worst, it is as serious a vice as arrogance, indeed, an aspect of it. (shrink)

Arrogance is traditionally regarded as among the worst of human vices. Kant’s discussion of one kind of arrogance as a violation of the categorical moral duty to respect other persons gives familiar support for this view. However, I argue that what Kant says about the ways in which another kind of arrogance is opposed to different kinds of self-respect reveals how profoundly vicious arrogance can be. As a failure of self-respect, arrogance is the Ur-Vice that corrupts moral agency and rational (...) judgment. As its contrary, self-respect is thus morally vital: it is the first condition of the possibility of genuine moral agency and judgment. There are also important gender dimensions to arrogance: although women are called haughty, supercilious, disdainful, even imperious or presumptuous, they are rarely called arrogant, perhaps because arrogance is an exercise of power. I consider, then, whether despite the Kantian condemnation of it, something that is properly called "arrogance" might be, in contexts of oppression, a liberatory virtue of self-respect that oppressed peoples ought to cultivate. (shrink)

Chinese translation by Zhuanxu Xu. Analytic philosophy has transgender trouble. In this paper, I explore potential explanations for this trouble, focusing on the notion of 'cisgender commonsense' and its place in philosophical methodology.

Richard Peters pioneered a form of philosophical analysis in relation to educational discourse that was criticised by some at the time and is today somewhat out of fashion. This paper argues that much of the objection to Peters' methodology is based on a misunderstanding of what it does and does not involve, that consequently philosophical analysis is often wrongly seen as one of a number of comparable alternative traditions or approaches to philosophy of education between which one needs to choose, (...) and that, partly consequentially, there is a relative lack of philosophical expertise among today's ‘philosophers of education’. Furthermore, his methodology vindicated, it can be said that Peters was indeed ‘nearly right about education’, perhaps more so than he has subsequently come to believe himself. (shrink)

For Kant and for feminists, self-respect is a morally central and morally powerful concern. In this paper I focus on some questions about the relation of self-respect to two other stances toward the self, humility and arrogance. Just as arrogance is usually treated as a serious vice, so humility is widely regarded as an important virtue. Indeed, it is supposed to be the virtue that opposes arrogance, keeping it in check or preventing it from developing in the first place. I’ve (...) argued elsewhere that, on Kant’s account, arrogance is a vice of disrespect for other people and for oneself. Humility is not, however, unproblematic from a Kantian perspective, and he is more concerned to identify bad forms of it than to praise it as a virtue or recommend it as a cure for arrogance. Feminist ethics draws our attention to the ways in which character traits, attitudes, beliefs, and stances take on differential moral valences in contexts of oppression, and what might be a virtue for members of dominant groups can be vices for members of subordinate groups. How, then, are we to understand and assess humility? The upshot of Kantian and feminist analyses is two-fold: First, humility is not the virtue opposing arrogance; rather, self-respect is. Second, humility is at best an ancillary, instrumental, contextual virtue and the servant of self-respect; but at worst, it is as serious a vice as arrogance, indeed, an aspect of it. (shrink)

There is surprisingly little attention in Information Technology ethics to respect for persons, either as an ethical issue or as a core value of IT ethics or as a conceptual tool for discussing ethical issues of IT. In this, IT ethics is very different from another field of applied ethics, bioethics, where respect is a core value and conceptual tool. This paper argues that there is value in thinking about ethical issues related to information technologies, especially, though not exclusively, issues (...) concerning identity and identity management, explicitly in terms of respect for persons understood as a core value of IT ethics. After explicating respect for persons, the paper identifies a number of ways in which putting the concept of respect for persons explicitly at the center of both IT practice and IT ethics could be valuable, then examines some of the implicit and problematic assumptions about persons, their identities, and respect that are built into the design, implementation, and use of information technologies and are taken for granted in discussions in IT ethics. The discussion concludes by asking how better conceptions of respect for persons might be better employed in IT contexts or brought better to bear on specific issues concerning identity in IT contexts. (shrink)