Despite recognizing many adverse impacts, the climate science literature has had little to say about the conditions under which climate change might threaten civilization. Discussions of the mechanisms whereby climate change might cause the collapse of current civilizations has mostly been the province of journalists, philosophers, and novelists. We propose that this situation should change. In this opinion piece, we call for treating the mechanisms and uncertainties associated with climate collapse as a critically important topic for scientific inquiry. Doing so (...) requires clarifying what "civilization collapse" means and explaining how it connects to topics addressed by climate scientists. [Open access] -/- . (shrink)

[Newspaper opinion] If you’re like most people, you’ve been taught that climate action is a sacrifice. Cutting emissions from fossil fuels, you’ve probably been told, is the economy-squeezing price we must pay for a livable planet. But our research explains why we should look at this issue through a different frame. -/- Frames help us think about complex issues. They suggest starting assumptions, problems to be solved and point towards possible solutions. Sacrifice frames begin with the assumption that climate action (...) is a burdensome cost. Given that assumption, it naturally follows that climate action is all about convincing people to make sacrifices. But scholars have criticized sacrifice frames for being bad at motivating action. Tell a person to sacrifice, and they’re likely to give you a list of reasons why they shouldn’t have to do it. -/- We suggest a different approach. Instead of explaining why you should sacrifice for the climate, we explain why climate action isn’t a sacrifice. We also suggest an alternative, more hopeful frame that fits with current science. [Open access]. (shrink)

In this article, we claim that recent developments in climate science and renewable energy should prompt a reframing of debates surrounding climate change mitigation. Taken together, we argue that these developments suggest (1) global climate collapse in this century is a non-negligible risk, (2) mitigation offers substantial benefits to current generations, and (3) mitigation by some can generate social tipping dynamics that could ultimately make renewables cheaper than fossil fuels. We explain how these claims undermine familiar framings of climate change, (...) wherein mitigation is understood as self-sacrifice that individuals and governments must be morally persuaded or incentivized to undertake. [Open access]. (shrink)

Communication plays an important role in promoting sustainable consumption. Yet how the academic literature conceptualizes and relates communication and sustainable consumption remains poorly understood, despite growing research on communication in the context of sustainable consumption. This article presents the first comprehensive review of sustainable consumption communication (SCC) research as a young and evolving field of scholarly work. Through a systematic review and narrative synthesis of N = 67 peer-reviewed journal articles, we consolidated the research conducted in this field into four (...) distinct types: communication as an approach to (1) behavior change, (2) self-empowerment, (3) systems change, and (4) reflection on current discourses and practices around sustainable consumption. Our findings reveal that most journal articles focus on incremental changes in individual consumer behavior (“weak” sustainable consumption) and employ communication as an intervention tool with little reference to communication science and theory. They also reveal integration challenges arising from the disciplinary diversity and fragmentation characteristic of the research field. Future research should develop shared frameworks and terminology, diversify its foci, synthesize relevant evidence, and innovate critical perspectives that go beyond one-way business-to-consumer communication. The results of our review can serve researchers engaged in sustainable consumption communication to better systematize their efforts and contribute more effectively to changing systems of consumption in the future. (shrink)

This review article provides a new perspective on the ethics of green nudging. We advance a new model for assessing the ethical permissibility of green nudges (GNs). On this model, which provides normative guidance for policymakers, a GN is ethically permissible when the intervention is (1) efficacious, (2) cost-effective, and (3) the advantages of the GN (i.e. reducing the environmental harm) are not outweighed by countervailing costs/harms (i.e. for nudgees). While traditional ethical objections to nudges (paternalism, etc.) remain potential normative (...) costs associated with GNs, any such costs must be weighed against the injunction to reduce environmental harm to third parties. (shrink)

Il y a une énigme chez Foucault : la mise en plan de l’histoire de la sexualité en faveur d’un retour au sujet s’explique plutôt mal. Qui plus est, le projet d’élaborer une subjectivité sans sujet n’était pas sans poser quelques problèmes. Dans cet article, nous mettons en contexte ces difficultés afin de montrer qu’une autre forme de subjectivité était malgré tout possible. Pour ce faire, nous solutionnons une part de l’énigme en justifiant le recours à des formations historiques de (...) longue durée dès 1978 (I). Nous décrivons ensuite la subjectivation qui, dans le cadre d’une esthétique de l’existence, répond aux critères d’une subjectivité sans sujet (II). Et pour illustrer comment Foucault dépasse le sujet moderne, nous introduisons la parrêsia qui, dans le cours de 1982, rattache le sujet et la vérité de manière à offrir une résistance au pouvoir (III). En conclusion, nous tentons de cerner l’originalité méthodologique de Foucault sur cette question en précisant le sens d’une approche poststructuraliste de la signification. (shrink)

La catégorie de l'hospitalité ne constitue pas une nouvelle perspective de l'éthique contemporaine; c'est plutôt l'une des plus vieilles notions éthiques que l'histoire de l'humanité nous ait données.Conscient de cette particularité, le philosophe espagnol Daniel Innerarity propose un repositionnement anthropologique de l'hospitalité qui ébranle sérieusement les assises théoriques des perspectives classiques de l'identité, de la subjectivité, de la conscience de l'espace et, particulièrement, du temps. Daniel Innerarity repose la question de l'hospitalité dans une époque déboussolée qui est la (...) nôtre. Il introduit l'idée d'une hospitalité à partir de ce que nous pourrions nommer " une ouverture à l'impromptu ". Une ouverture à la contingence, une éthique de la réception de la fortune, l'hospitalité comme une occasion d'accueillir ce qui arrive sans notre consentement, comme une occasion qui nous est offerte. Pour Daniel Innerarity, notre monde " sans centre " et " sans environs ", tiraillé entre " les impératifs de la modernisation et de la croissance et les exigences d'une éthique de la conservation, de la prudence et de la protection ", nous invite, avant tout, à acquérir de nouvelles attitudes et aptitudes interprétatives. Ce livre n'a pas pour objet l'étude exégétique de l'essai Ethique de l'hospitalité de Daniel Innerarity, mais cherche plutôt à l'inscrire dans un jeu de dialogues avec des chercheurs de différents horizons qui ont comme sens commun de faire résonner le concept d'hospitalité dans leurs perspectives distinctes. Ce jeu de dialogues se termine sur un texte inéditde Daniel Innerarity sur l'hospitalité. (shrink)

Partindo do tratamento da questão sobre a função social do filósofo, constroem-se os aportes teóricos para direcionar alguns apontamentos para uma temática semelhante: a função social do professor de filosofia. Serão propostas quatro funções sociais para o filósofo como aportes para a discussão a respeito do papel social do professor de filosofia. É para chegar a esses aportes que a investigação é dividida em dois momentos. No primeiro a função social do filósofo é discutida com amparo das reflexões de Franklin (...) Leopoldo e Silva. Serão extraídas quatro funções sociais do filósofo. No segundo momento é discutida a relação entre filosofia e educação. As quatro funções sociais do filósofo serão aplicadas no contexto da atividade do professor de filosofia. O artigo se encerra com as Considerações Finais. (shrink)

Kunst schaffen -- Kunst rahmen -- Birgit Spalts reflektierende Urteilskraft -- Kunst einordnen -- Kunst: immanent.

This is a reply by the author to the contributors to a symposium on the book, The Range of Reasons (Oxford University Press, 2021).

We point out some concepts that appear rather frequently in physics discussions, which, despite a seemingly innocent initial appearance, turn out to have important implicit implications that put into question the very assumption of their meaningfulness. The message of this essay is that, in order to avoid the ensuing confusions, their usage should be accompanied with clarifications that make them meaningful, and then to confront the often uncomfortable underlying assumptions required to do so. In particular, we will visit the notions (...) of novel physics occurring at a certain energy scale, or at certain distance from a black hole’s event horizon, and the various meanings of the word “fluctuations”. (shrink)

A psychedelic renaissance is currently taking place in mental healthcare. The number of psychedelic-assisted therapy trials is growing steadily, and some countries already grant psychiatrists special permission to use psychedelics in non-research contexts under certain conditions. These clinical advances must be accompanied by ethical inquiry. One pressing ethical question involves whether patients can even give informed consent to psychedelic-assisted therapy: the treatment’s transformative nature seems to block its assessment, suggesting that patients are unable to understand what undergoing psychedelic-assisted therapy actually (...) means for them and whether it aligns with their values. The present paper argues that patients often have sufficient knowledge to give informed consent because they know that they want to change their negative status quo and that psychedelic-assisted therapy offers an effective way to do so. Accordingly, patients can understand what the transformative nature of psychedelic-assisted therapy means for them and a make a value-aligned choice even if they are unable to anticipate the manifestation of a psychedelic experience. (shrink)

This study takes as its starting point CousinCousin, Victor’s HegelianHegelianism-sounding claim in his 1828 lectures that the history of philosophy is identical to philosophy itself—and it does so in order to interrogate the various resemblances and divergences between CousinCousin, Victor and Hegel when it comes to determining the relationship between philosophy and the history of philosophy. In particular, the study investigates the difference between the “official” position CousinCousin, Victor takes up in 1833 in which spiritualistSpiritualism philosophy grounds eclectic history of (...) philosophy and his earlier more experimental and provisional positions, which map roughly onto Hegel’s own various ways of articulating the philosophy-history of philosophy relationship. (shrink)

Příspěvek si klade dvojí cíl. V prvé řadě je jeho záměrem vyzdvihnout přínos monografie O revoluci pro celek myšlení Hannah Arendtové. Především pak nabízí interpretaci klíčového oddílu knihy, v němž spočívá vlastní jádro arendtovského návrhu „nové politické vědy“. Ústředním pro politický řád se ukazuje být rozdíl mezi pramenem moci a pramenem autority, která politickému řádu propůjčuje stabilitu. Příspěvek dokládá, že Arendtová v zakladatelském aktu politického společenství spatřuje dva „bludné kruhy“ – bludný kruh legitimity moci a bludný kruh legitimity zákonů. Zatímco (...) s prvním bludným kruhem si zdařilá americká revoluce věděla rady, druhý bludný kruh, který odkazuje k potřebě autority sankcionující pozitivní zákonodárství, ji uvedl do teoretických obtíží. Stať ukazuje, že Arendtová sama důsledně trvá na možnosti nalézt pramen autority výhradně v prostoru politického jednání. (shrink)

Aquinas holds that by its nature the human will has happiness as its ultimate end in every choice, and yet he holds that one can and ought to love God more than oneself or one’s own happiness. This generates the so-called “problem of love”: how can an eudaimonist like Aquinas account for non-selfish love? I argue that Aquinas’s doctrine of goodness as the will’s object and his distinction between the love of desire and the love of friendship solve this problem (...) and indicate that Aquinas’s eudaimonism is only “subordinated eudaimonism.” By its nature the will has happiness—total inhering goodness—as its ultimate object secundum quid, and God—total subsisting goodness—as ultimate object simpliciter. Nevertheless, Aquinas argues on philosophical grounds and with the support of Aristotle’s Liber de Bona Fortuna that God Himself would have to move the will if one were to love God above oneself even in the order of nature. (shrink)

This chapter presents an account of the life and work of Francis Hutcheson. It charts his career from its beginnings in Dublin to the attempt to cement his place in British intellectual life that was his posthumously published A System of Moral Philosophy. Hutcheson’s ideas were not universally welcomed and acclaimed. Religious conservatives constantly challenged him even after he was elected to the Glasgow chair of moral philosophy. The chapter describes the rationalist critique of Hutcheson’s moral sense theory, the criticism (...) levelled at his conception of natural benevolence by those who remained attached to philosophical egoism, and the complaints of those who, under the influence often of Joseph Butler, believed that Hutcheson’s ethics needed to be supplemented by a more substantial account of moral obligation. (shrink)

En los escenarios universitarios cada vez resulta menos extraño toparse con investigaciones que indagan por la escritura filosófica proveniente de centros no hegemónicos de producción de conocimiento. Nosotros, que hemos tenido la oportunidad de acercarnos al pasado del ejercicio de la filosofía en el actual territorio colombiano, quisimos hacer una convocatoria pública de escritos dedicados a identificar temas, preguntas y formas en que la variopinta comunidad de la filosofía local está escribiendo su propia historia.

In naturalistic settings, great apes exhibit impressive social intelligence. Despite this, experimental findings are equivocal about the extent to which they are aware of other minds. At the high level, there is only negative evidence that chimpanzees and orangutans understand the concept of belief, even when simplified non-verbal versions of the ‘location change’ false belief test are used (Call & Tomasello, 1999). More remarkably, even the evidence that they are aware of simpler mental states – such as seeing – is (...) equivocal and ‘decidedly mixed’ (Call & Tomasello 2005, p. 61). At best, there appear to be signature limits to simian capacities in this regard. In addition, there exists a range of proposals about what lies behind their particular form of social intelligence. Within the cognitivist camp, these range from positing a Naïve, Weak, or Minimal Theory of Mind (Bogdan 2009, Tomasello, Call and Hare 2003, Apperly and Butterfill 2009); Perceptual Mindreading (Bermúdez 2009); an Early Mindreading System (Nichols and Stich 2003); or a Theory of Behaviour (Povinelli and Vonk 2004). -/- In line with this experimental evidence, this contribution motivates a different explanatory possibility. It defends the view that the basic ways that apes and humans (both children and adults) engage with other minds is emotionally charged, enactive and non-representational. If true, this would be important for thinking about the moral status of animals capable of such mind minding. This is not only because it would identify an important cross species commonality, but also especially because it would promote the importance of non-cognitive aspects of such engagements. For example, it is at odds with the idea that having a ‘theory of mind’ is required for being phenomenally conscious (Carruthers 2000, 2005). (shrink)

This paper brings out an inconsistency between David Chalmers's dualism, which is the main element of his philosophy of mind, and his structuralism, which is the main element of his epistemology. The point is ad hominem , but the inconsistency if it can be established is of considerable independent interest. For the best response to the inconsistency, I argue, is to adopt what Chalmers calls ‘type‐C Materialism’, a version of materialism that has been much discussed in recent times because of (...) its promise to move us beyond the stand‐off between standard versions of materialism and dualism. In turn, if that version of materialism is true, both dualism and structuralism should be rejected. (shrink)

Continuing control over the political and developmental policies of Amazonia has become perhaps the last best hope of the Brazilian military establishment, which has seen its principal raisons d'etre—the threats traditionally thought to be posed by foreign enemies and internal subversion—disappear in recent years. Alfred Stepan has clarified the unusually high level of "military prerogatives" exercised in the post-1985 Brazilian political system, which relate to a wider theoretical consideration of political and biological diversity and are linked both directly and analogously, (...) particularly in the Amazon region. In this regard, the direction of development policy in the greater Amazon region suggests the relevance of this military "policy prerogative" to the future of civil-military relations in Brazil, and the survival of one of the world's last great wildernesses. (shrink)

Chapter One WHAT IS RELIGION?. Edgar S. Brightman 7. Alfred North Whitehead X. William Ernest Hocking 8. Albert Einstein 5. William James 9. ...

Addresses perceived irresolvable paradoxes regarding reality as presented by a number of philosophers.

Addresses perceived irresolvable paradoxes regarding reality as presented by a number of philosophers.

Addresses perceived irresolvable paradoxes regarding reality as presented by a number of philosophers.

A futuristic examination of metaphysical systems, responsibility, understanding, conceit, continuums, and history’s vector.

Aquinas holds that by its nature the human will has happiness as its ultimate end in every choice, and yet he holds that one can and ought to love God more than oneself or one’s own happiness. This generates the so-called “problem of love”: how can an eudaimonist like Aquinas account for non-selfish love? I argue that Aquinas’s doctrine of goodness as the will’s object and his distinction between the love of desire and the love of friendship solve this problem (...) and indicate that Aquinas’s eudaimonism is only “subordinated eudaimonism.” By its nature the will has happiness—total inhering goodness—as its ultimate object secundum quid, and God—total subsisting goodness—as ultimate object simpliciter. Nevertheless, Aquinas argues on philosophical grounds and with the support of Aristotle’s Liber de Bona Fortuna that God Himself would have to move the will if one were to love God above oneself even in the order of nature. (shrink)