F. A. Hayek has had great influence upon recent political thought. Though he presents no organized account of Bentham his many references, mostly uncomplimentary, create the impression that Bentham's presentation was characteristically ‘crudely expressed’ and ‘naive’, and that Benthamite constructivism has been a major threat to individual liberty and a precursor of totalitarian social control. While Hayek has made a valuable contribution to the study of political ideas, this caricature has probably discouraged his readers from studying Bentham. It will be (...) argued, however, that Bentham and Hayek share much common ground, and that an appreciation of the ways in which Bentham's position differs from Hayek's may contribute to a useful critique of Hayek's system. (shrink)

pt. 1. Isabel Colegate's The shooting party -- pt. 2. Fire with water.

How should we interpret the popular objection that stigmatised subjects are not treated as individuals? The Eidelson View claims that stigma, because of its connection to stereotypes, violates an instance of the general requirement to respect autonomy. The Self-Presentation View claims that stigma inhibits the functioning of certain morally important capacities, notably the capacity for self-presentation. I argue that even if we are right to think that stigma violates a requirement to respect autonomy, this is insufficient to account for the (...) full weight of the charge that stigmatised subjects are not treated as individuals. We need the Self-Presentation View to explain a special threat to agency. I then address the worry that focusing on a concern with being treated as individuals opens the door to the suggestion that treating as superior can be just as morally troubling as stigma. This objection is fatal for the Eidelson View. But the Self-Presentation View has a number of resources for deflating the worry. We should not exclude the possibility of a moral symmetry between some cases of stigma and some cases of treating as superior. Rather, we should provide a nuanced account of the circumstances in which either phenomenon is detrimental for self-presentation. (shrink)

According to a dominant view of stigma, a person is stigmatized within a community if sufficiently many people within that community hold a bad view of her. I call this the 'Bad View Model'. In this paper, I argue against the Bad View Model on the grounds that such beliefs are neither necessary nor sufficient for stigma, and that the account cannot explain the distinctive phenomenology of stigma, including certain vulnerabilities to shame. I then develop an alternative that explains these (...) features of stigma, which I call the 'Shaming Model'. On this view, a person is stigmatized within a community if she is shamed by members of that community, and this is explained by their belief that she has deviated from some social norm and/or standard. (shrink)

On Yoga philosophy according to Nātha sect; with Sanskrit and Hindi commentaries.

Is conceptual engineering feasible? Answering that question requires a theory of semantic change, which is sometimes thought elusive. Fortunately, much is known about semantic change as it occurs in the wild. While usage is chaotic and complex, changes in a word’s use can produce changes in its meaning. There are several under-appreciated empirical constraints on how meanings change that stem from the following observation: word use finely reflects equilibrium between various communicative pressures. Much of the relevant work in linguistics has (...) employed the methods of empirical pragmatics and diachronic semantics. In this way, the study of meaning change can be brought to bear on the conceptual engineer’s normative project. The picture that emerges tells against the sorts of engineering projects most likely to appeal to philosophers. Some may stand to succeed, but they have significantly different contours than the typical ones. (shrink)

Recently, bioethicists and the UNCRPD have advocated for supported medical decision-making on behalf of patients with intellectual disabilities. But what does supported decision-making really entail? One compelling framework is Anita Silvers and Leslie Francis’ mental prosthesis account, which envisions supported decision-making as a process in which trustees act as mere appendages for the patient’s will; the trustee provides the cognitive tools the patient requires to realize her conception of her own good. We argue that supported decision-making would be better understood (...) as a collaborative process, giving patients with intellectual disabilities the opportunity to make decisions in a respectful relationship with trusted others. We offer an alternative account of supported decision-making where the primary constraint is to protect the patient from domination by the trustee. This is advantageous in its preservation of the prospects for genuine collaboration, for the mental prosthesis approach ultimately reinforces a problematic ideal of isolated patient self-determination. (shrink)

In "Saving One Another: Philodemus and Paul on Moral Formation in Community" Justin Reid Allison compares how the Epicurean philosopher Philodemus and the Christian apostle Paul envisioned the members of their communities helping one another to grow into moral maturity. Allison establishes that Philodemus and Paul are more similar than previously noticed in their conception and practice of moral formation in community, and that these similarities offer a critical opportunity to consider important differences between the two as well. (...) By deepening the comparison to include differences alongside similarities, and to include theological and socio-economic facets of communal moral formation, Allison shows that Philodemus and Paul uniquely shed fresh light on one another's texts when understood in comparative perspective. (shrink)

This volume focuses on African indigenous women legends and their potential to serve as midwives for gender empowerment and for contributing towards African feminist theories. It considers the intersection of gender and spirituality in subverting patriarchy, colonialism, anthropocentricism, capitalism as well elevating African women to the social space of speaking as empowered subjects with public influence. The chapters examine historical, cultural, and religious African women legends who became champions of liberation and their approach to social justice. The authors suggest that (...) the stories of resistance featured hold great potential for building justice-loving Earth Communities. The book will be of interest to scholars of religion, gender studies, Indigenous studies, African studies, African-Indigenous Knowledges and postcolonial studies. (shrink)

This volume sets out to explore, propose, and generate feminist theories based on African indigenous philosophies and concepts. It investigates specific philosophical and ethical concepts that emerge from African Indigenous Religions and considers their potential for providing feminist imagination for social-justice oriented Earth Communities. The contributions examine African indigenous concepts such as Ubuntu, ancestorhood, trickster discourse, storytelling, and ngozi. They look to deconstruct oppressive social categories of gender, class, ethnicity, race, colonialism, heteronormativity, and anthropocentricism. The book will be of interest (...) to scholars of religion, philosophy, gender studies, and African studies. (shrink)

So considered, Hume is viewed as a naturalist, whose project in the first three parts of the first book of the Treatise is to provide an account of the ...

Animalism in its basic form is the view that we are animals. Whether it is a thesis about anything else – like what the conditions of our persistence through time are or whether we're wholly material things – depends on the facts about the persistence conditions and ontology of animals. Thus, I will argue, there are different varieties of animalism, differing with respect to which other theses are taken in conjunction with animalism in its basic form. The different varieties of (...) animalism vary in credibility: some varieties are supported by arguments that are irrelevant to others, and some varieties are susceptible to objections that others can resist. Adequately distinguishing between varieties of animalism is thus an important preliminary to assessing them. In this paper, I'll present and argue for a taxonomy of the most distinctive varieties. (shrink)

This paper defends a hylomorphic version of animalism according to which human persons survive as immaterial, bodiless animals after death. According to the hylomorphism under consideration, human persons have souls that survive death, and according to the animalism under consideration, human persons are necessarily animals. One might think this implies that human persons don't survive their deaths since if they were to survive their deaths, they would be immaterial animals after death, but necessarily animals are material. This paper shows that (...) the hylomorphic animalist can overcome this problem in a way that respects the intuition that animals are material. In addition, the paper defends the hylomorphic animalist survivalist from the objection that her view introduces an insoluble mereological puzzle. (shrink)

This landmark book is now reissued in a new edition that has been vastly rewritten and updated to respond to recent Kantian literature.

The U.S. Supreme Court's majority opinion in Vacco v. Quill assumes that the principle of double effect explains the permissibility of hastening death in the context of ordinary palliative care and in extraordinary cases in which painkilling drugs have failed to relieve especially intractable suffering and terminal sedation has been adopted as a last resort. The traditional doctrine of double effect, understood as providing a prohibition on instrumental harming as opposed to incidental harming or harming asa side effect, must be (...) distinguished from other ways in which the claim that a result is notintended might be offered as part of ajustification for it. Although double effectmight appropriately be invoked as a constrainton ordinary palliative care, it is not clearthat it can be coherently extended to justifysuch practices as terminal sedation. A betterapproach would reconsider double effect'straditional prohibition on hastening death as ameans to relieve suffering in the context ofacute palliative care. (shrink)

The Internet and electronic communication technologies have taken the psychological field by storm. From the innovations of new web interventions for easier access to care to the increased ease of client scheduling and communication, these developments have greatly advanced mental health care. However, these advantages are also laced with ethical implications that warrant attention. Without judicious consideration, social media use by psychotherapists can lead to inadvertent self-disclosures to clients that risk damaging the therapeutic alliance, interfering with therapeutic processes, and placing (...) both the client and clinician at risk. A better understanding of the ethical implications of social media use is warranted so that guidelines for appropriate use can be developed and implemented. This article highlights the potential risks associated with social media use by psychotherapists and, in absence of formalized guidelines, offers recommendations for best practices. (shrink)

The American Institute of Certified Public Accountants (AICPA) is responsible for the Code of Professional Conduct that governs the actions of CPAs. In 1988, the Code was revised by the AICPA, but a number of issues still remain unresolved or confounded by the new Code. These issues are examined in light of the profession''s stated commitment to the public good, a commitment that is discussed at length in the new Code.Specifically, this paper reviews the following issues: (1) client confidentiality and (...) whistleblowing, (2) limited liability, and (3) auditor independence. We argue that, in each of these areas, the AICPA promotes a position that is potentially harmful to the public good. (shrink)

Making decisions with an, often significant, element of risk seems to be an integral part of many of the projects of the diverse profession of engineering. Whether it be decisions about the design of products, manufacturing processes, public works, or developing technological solutions to environmental, social and global problems, risk taking seems inherent to the profession. Despite this, little attention has been paid to the topic and specifically to how our understanding of engineering as a distinctive profession might affect how (...) we should make decisions under risk. This paper seeks to remedy this, firstly by offering a nuanced account of risk and then by considering how specific claims about our understanding of engineering as a social profession, with corresponding social values and obligations, should inform how we make decisions about risk in this context. (shrink)

In his new book the eminent Kant scholar Henry Allison provides an innovative and comprehensive interpretation of Kant's concept of freedom. The author analyzes the concept and discusses the role it plays in Kant's moral philosophy and psychology. He also considers in full detail the critical literature on the subject from Kant's own time to the present day. In the first part Professor Allison argues that at the centre of the Critique of Pure Reason there is the foundation (...) for a coherent general theory of rational agency. The second part employs this account of rational agency as a key to understanding Kant's concept of moral agency and associated moral psychology. The third part focuses on Kant's attempt to ground both moral law and freedom in the Groundwork and the Critique of Practical Reason. This is a major contribution to the interpretation of Kant which will be of special interest to scholars and graduate students of Kant's moral theory. (shrink)

When I classify Fluffy as a cat, I appear to do so out of an appreciation of a prior metaphysical fact, namely, that she has a nature or essence common to creatures we classify as cats. Locke turns this picture on its head. Our actual practices of naming and sorting individuals into kinds proceed according to ideas in the mind. As Locke puts it, species (kinds) are ‘the Workmanship of the Understanding,’ not the workmanship of nature, because their essences consist (...) in abstract ideas, or ‘nominal essences,’ we make. Many take Locke to mean that the observable similarities and differences between things leave it undetermined how we are to group and distinguish them, so that classification is, and must be, a matter of convention. And while Locke never denies that individuals have real essences, it is argued that knowledge of them would not reveal natural boundaries, either. On this influential reading, nature does not draw boundaries between kinds, and she makes this fact apparent to us. I argue that Locke’s claim that nature does not determine the ‘Boundaries of the Species of Things’ should be understood as the claim that nature does not draw the variable boundaries set out in the nominal essences we make. Differences in our nominal essences reflect differences in speakers’ knowledge of external ‘standards,’ which we latch on to by way of their ‘leading’ qualities, which present the mind with a limited number of unique and highly salient bases for classification. On my reading, nature may very well draw boundaries of her own. (shrink)

Using ethnographic data gathered at a mandated, community-based drug treatment program for women offenders, this article analyzes how gendered notions of the self and of autonomy shape penal governance. This study examines how psychological models of women's deviance, racialized visions of motherhood, and therapeutic techniques of the self come into tension with expectations of responsible, autonomous citizenship. The program prioritized therapeutic ways of governing its clients over those that emphasized economic self-reliance, rational decision making, and normalizing gender. This is because (...) staff attributed criminal and addictive behaviors to women's inadequate self-understanding and lack of emotional autonomy in personal relations. Staff discouraged women's motherhood and paid labor because they saw these external obligations as a threat to women's autonomous selfhood. This research complicates claims that contemporary forms of penal treatment manage offenders through rational incentives and personal responsibility by pointing to the ways that subject formation is a gendered process. (shrink)

We contend that empathy is best viewed as a kind of analogical thinking of the sort described in the multiconstraint theory of analogy proposed by Keith Holyoak and Paul Thagard (1995). Our account of empathy reveals the Theory-theory/Simulation theory debate to be based on a false assumption and formulated in terms too simple to capture the nature of mental state ascription. Empathy is always simulation, but may simultaneously include theory-application. By properly specifying the analogical processes of empathy and their constraints, (...) we are able to show how the amount of theory needed to empathize is determined. (shrink)

Anne Conway was an extraordinary figure in a remarkable age. Her mastery of the intricate doctrines of the Lurianic Kabbalah, her authorship of a treatise criticising the philosophy of Descartes, Hobbes, and Spinoza, and her scandalous conversion to the despised sect of Quakers indicate a strength of character and independence of mind wholly unexpected in a woman at the time. Translated for the first time into modern English, her Principles of the Most Ancient and Modern Philosophy is the most interesting (...) and original philosophical work written by a woman in the seventeenth century. Her radical and unorthodox ideas are important not only because they anticipated the more tolerant, ecumenical, and optimistic philosophy of the Enlightenment, but also because of their influence on Leibniz. This fully annotated edition includes an introduction which places Conway in her historical and philosophical contexts, together with a chronology of her life and a bibliography. (shrink)

Standards that codify sustainability, such as Ethical Trade, Fairtrade, Organic and Rainforest Alliance, have become a common means for value chain actors in the Global North to make statements about the values of their products and the practices of producers in the Global South. This case study of Tanzanian tea value chains takes a closer look at how sustainability, in the form of SustainabiliTea, is done by actors who did not participate in defining and standardizing the form of sustainability with (...) which they are meant to comply. Based on data collected during a multisited ethnography, I explore the performative nature of sustainability standards. The analysis reveals sustainable projects, sustainable markets, sustainable farm management, and sustainable qualities. These multiple SustainabiliTeas work together to construct a single vision of SustainabiliTea, which is a means to sustain the enterprise. I argue that the use of standards to guide performances makes some technical and political stakes visible while rendering others invisible. By paying attention to the residual categories, the tensions between knowledge and materiality, and listening to those voices at the margins, we see what is at stake in the maintenance of SustainabiliTea: survival in the tea market. (shrink)

Featuring 80 Americans--from the famous to the unknown--this series of insightful observations completes the thought that the book's title introduces. Each piece compels readers to rethink not only how they arrive at their own personal beliefs but also how they share them with others.

In spring 2020, COVID-19 and the ensuing social distancing and stay-at-home orders instigated abrupt changes to employment and educational infrastructure, leading to uncertainty, concern, and stress among United States college students. The media consumption patterns of this and other social groups across the globe were affected, with early evidence suggesting viewers were seeking both pandemic-themed media and reassuring, familiar content. A general increase in media consumption, and increased consumption of specific types of content, may have been due to media use (...) for coping strategies. This paper examines the relationship between the stress and anxiety of university students and their strategic use of media for coping during initial social distancing periods in March-April 2020 using data from a cross-sectional survey. We examine links between specific types of media use with psychological well-being concepts, and examine the moderating roles of traits as buffers against negative relationships between stress and anxiety and psychological well-being. Our findings indicate that stress was linked to more hedonic and less eudaimonic media use, as well as more avoidant and escapist media-based coping. Anxiety, on the other hand, was linked to more media use in general, specifically more eudaimonic media use and a full range of media-based coping strategies. In turn, escapist media was linked to negative affect, while reframing media and eudaimonic media were linked to positive affect. Avoidant coping was tied to poorer mental health, and humor coping was tied to better mental health. Hedonic and need-satisfying media use were linked to more flourishing. Hope, optimism, and resilience were all predictive of media use, with the latter two traits moderating responses to stress and anxiety. The findings give a nuanced portrait of college students’ media use during a pandemic-induced shutdown, showing that media use is closely intertwined with well-being in both adaptive and maladaptive patterns. (shrink)

This book constitutes one of the most important contributions to recent Kant scholarship. In it, one of the pre-eminent interpreters of Kant, Henry Allison, offers a comprehensive, systematic, and philosophically astute account of all aspects of Kant's views on aesthetics. The first part of the book analyses Kant's conception of reflective judgment and its connections with both empirical knowledge and judgments of taste. The second and third parts treat two questions that Allison insists must be kept distinct: the (...) normativity of pure judgments of taste, and the moral and systematic significance of taste. The fourth part considers two important topics often neglected in the study of Kant's aesthetics: his conceptions of fine art, and the sublime. (shrink)

It is often claimed that classification, on Locke’s view, proceeds by attending to similarities between things, and it is widely argued that nothing about the sensible similarities between things determines how we are to sort them, in which case sorting substances at the phenomenal level must be arbitrary. However, acquaintance with the “internal” or hidden qualities of substances might yet reveal objective boundaries. Citing what I refer to as the Watch passage in Locke’s Essay (henceforth Watches), many commentators claim that (...) classification at the microphysical level must also be arbitrary. They conclude that sorting is arbitrary at any level of description. I refer to this as the standard reading of Locke on classification. In this paper I argue that Locke does not claim that sorting is arbitrary, either at the phenomenal level, or at the microphysical level. First, Locke does not claim in Watches that sorting is arbitrary at the microphysical level. The existence or nonexistence of objective boundaries at the microphysical level is not Watches’ topic and the passage is in fact silent on that question. Here, the standard reading mistakes a claim about the nature of the task of locating “specific differences” for a claim about the nature of the task of classification. This diagnosis proves instructive, for I argue that a similar conflation underwrites the standard reading’s claim that sorting at the phenomenal level must be arbitrary. Far from arbitrarily choosing how to sort things in terms of their phenomenal similarities, Locke thought that the mind simply follows nature’s lead. This characterization of the mind’s activity, I go on to argue, accords well with Locke’s claim that species are the workmanship of the understanding. (shrink)

I argue that Locke’s various descriptions of real essence pick out one and the same thing, namely a nature that can be ascribed to many things, and in terms of which we can get matters of classification right or wrong. On my reading, Locke does not attack real essences of the sort that are the essences of real species, but rather the presumption that a sorting according to our species concepts and their names is a sorting of things according to (...) their real essences. And the lesson of Locke’s empirical argument against that presumption, I argue, is that our species concepts often function more like higher taxa, grouping together things that knowledge of their real essences would distinguish into distinct lowest species. (shrink)

Christians, Allison, Benoît-Guay, Nicolas.