In this paper, I (1) offer a general introduction of rewilding and (2) situate the concept in environmental philosophy. In the first part of the paper, I work from definitions and typologies of rewilding that have been put forth in the academic literature. To these, I add secondary notions of rewilding from outside the scientific literature that are pertinent to the meanings and motivations of rewilding beyond its use in a scientific context. I defend the continued use of rewilding as (...) a single term, despite its seemingly disparate usages, and I advance a clustered concept of eight overlapping characteristics as a way to conceptualise these. I argue that this breadth helps in understanding the wider interest in rewilding as an emerging environmental phenomenon. In the paper's second part, I turn to three key issues in environmental philosophy in order to connect rewilding with the historic themes of: (1) the exclusion of humans from wild or wilderness places, (2) the ontological purity of wilderness areas through their non-human origins and history, and (3) cultural landscapes and notions of place. I suggest that rewilding carries on some of the main themes of the wilderness debate, but considering rewilding broadly allows tensions and novel questions to manifest that are important to how rewilding should be discussed and understood going forward. (shrink)

Geoengineering has been broadly and helpfully defined as “the intentional manipulation of the earth's climate to counteract anthropogenic climate change or its warming effects” (Corner and Pidgeon , 26). Although there exists a rapidly growing literature on the ethics of geoengineering, very little has been written about its gender dimensions. The authors consider four contexts in which geoengineering appears to have important gender dimensions: (1) the demographics of those pushing the current agenda, (2) the overall vision of control it involves, (...) (3) the design of the particular technologies, and (4) whom geoengineering will most affect and benefit. After detailing these four gender dimensions, we consider three ways in which the geoengineering discourse could be enriched if it became more sensitive to issues of gender. These include increasing the focus on the concrete other, recognizing the socially transformative potential of geoengineering technologies, and engaging in value-sensitive design. Although ultimately remaining agnostic on the desirability of geoengineering, the paper brings gender considerations into a discussion from which they have been conspicuously absent. (shrink)

As attention to the pervasiveness and severity of environmental challenges grows, technical universities are responding to the need to include environmental topics in engineering curricula and to equip engineering students, without training in ethics, to understand and respond to the complex social and normative demands of these issues. But as compared to other areas of engineering ethics education, environmental ethics has received very little attention. This article aims to address this lack and raises the question: How should we teach environmental (...) ethics to engineering students? We argue that one key aspect such teaching should address is the tendency of engineers towards technical framing of (social) problems. Drawing then on engineering ethics pedagogy we propose that the competencies of moral sensitivity and critical thinking can be developed to help engineering students with problem (re)framing. We conclude with an example from our teaching that operationalizes these competencies. (shrink)

This dissertation is based around conceptual conflicts introduced by the notion of rewilding and the challenges rewilding poses to place and cultural landscapes. Rewilding is a recent conservation strategy interested in the return of wilder, less human-managed environments. Often presented as an antidote to increasingly homogenized, organized, and managed environments, rewilding deliberately opens up space for the return of wild nature, typically by removing human elements that have obstructed or diminished its free reign or by reintroducing locally extinct species to (...) re-activate trophic cascades. There is, however, an increasing awareness that rewilding in many places will threaten cultural landscapes that are prized for their human meanings and histories. This dissertation does not attempt to resolve this conflict but instead takes a hermeneutic interest in it and tries to understand better what is at stake in such a conflict. This is attempted by means of a hermeneutic detour through the concepts of place and of wilderness, and ultimately the dissertation argues that instead of understanding rewilding simply as undermining notions of place, we should understand rewilding itself as placemaking. This conceptual work is informed by actual cases of rewilding and an examination of the conflicts arising out of the various modes of placemaking rewilding performs. Three modes of placemaking are demonstrated: wilderness placemaking, experimental placemaking, and place-regenerative placemaking. Taken in total, these reveal ways in which rewilding confronts us with relations with nonhuman others and with questions of belonging and not belonging that are increasingly at issue. (shrink)

The guiding premise of this chapter is that we, as teachers in higher education, must consider how the content and form of our teaching can foster inclusivity through a responsiveness to neurodiverse learning styles. A narrow pedagogical focus on lectures, textual engagement, and essay-writing threatens to exclude neurodivergent students whose ways of learning and making sense of the world may not be best supported through these traditional forms of pedagogy. As we discuss in this chapter, we, as engineering ethics educators, (...) designed and implemented a new engineering ethics exercise with which we aimed to promote inclusivity at the levels of form and content. At the content level, students were invited to critically engage with inclusivity-undermining ableist assumptions in technology development. This took shape, at the form level, through a hands-on ‘material tinkering’ workshop in which students collaboratively and creatively altered (or ‘hacked’) artifacts used in contexts of disability and healthcare, so as to operationalize values of inclusivity and accessibility. Our hunch was that this hands-on tinkering workshop would simultaneously encourage a meaningful way of engagement with these ethical issues and values, while also enacting a more inclusive learning environment by enriching the range of pedagogical activities and learning formats available to our students.As we aim to show in this chapter, we believe this hunch largely panned out – though there are clear areas for future improvement pertaining to the pilot exercise itself and the research we conducted on the exercise. We begin by offering a description of our tinkering exercise. We discuss the exercise’s source of inspiration (Sect. 16.2.1) and its implementation (Sect. 16.2.2), which is visually captured via photographic documentation. We then discuss (Sect. 16.3) how we utilized a triangulated research method to assess the pedagogical value of the exercise. After we discuss our findings, we conclude by identifying areas for future improvement (Sect. 16.4). (shrink)

A student's future as a knowledge worker (one who "thinks for a living" with the task of problem solving) is the starting point of this book. With this in mind, the book combines a review of philosophical positions and problems with practical examples and perspectives gained from everyday challenges faced by knowledge workers in their businesses and organizations. Through the use of summative chapters, highlighted key concepts, questions for reflection, and illustrative examples on how to work with the theories presented, (...) the book provides a clear and accessible introduction to this challenging subject. Philosophy of Science primarily addresses students studying language, communication, marketing, economics, and management. However, the survey of the theoretical schools of thought - as well as the discussions on research ethics and the role of research in society - will be equally relevant for other students in the humanities and the natural and social sciences. (shrink)

Relational egalitarianism is a theory of justice according to which justice requires that people relate as equals. According to some relational egalitarians, X and Y relate as equals if, and only if, they (1) regard each other as equals; and (2) treat each other as equals. In this paper, we argue that relational egalitarians must give up 1.

"Exemplary Originality": Kant on Genius and Imitation MARTIN GAMMON 1. INTRODUCTION ACCORDING TO ERNST CASSIRER, Kant 's discussion of genius in the Third Cri- tique stands "at the crossroads of all aesthetic discussions in the eighteenth century," in that he tries to accommodate the neo-Classical demand that art- works follow determinate rules to the Romantic insistence that aesthetic cre- ativity be free from such rules? In the Third Critique itself, Kant defends both of these criteria through the doctrine of (...) "exemplary originality." For Kant, the genius combines two qualities: on the one hand, "a talent for produc- ing that for which no rule can be given," so that "originality must be its primary property"; however, "since there may also be original nonsense, its products must at the same time be models, i.e., be exemplary; and consequently, though not themselves derived from imitation, they must serve that purpose for oth- ers, i.e., as a standard or rule for estimating."' On the basis of this exemplary originality, then, a genius puts "freedom from constraint of rules so into force in his art, that for art itself a new rule is won -- which is what shows a talent to be exemplary". Recently, some commentators have puzzled over the "air of paradox" sur- rounding Kant 's union of originality and exemplarity in works of genius. "If such works," Timothy Gould conjectures, "make advances on what is familiar and gain new ground, their very. (shrink)

Wittgenstein’s and Heidegger’s objections against the possibility of a science of aesthetics were influential on different sides of the analytic/continental divide. Heidegger’s anti-scientism leads him to an alētheic view of artworks which precedes and exceeds any possible aesthetic reduction. Wittgenstein also rejects the relevance of causal explanations, psychological or physiological, to aesthetic questions. The main aim of this paper is to compare Heidegger with Wittgenstein, showing that: there are significant parallels to be drawn between Wittgenstein’s and Heidegger’s anti-scientism about aesthetics, (...) and that their anti-scientism leads both towards partly divergent criticisms of what I will call ‘aestheticism’. The divergence is mainly due to a broader metaphilosophical disagreement concerning appeals to ordinary language. Thus situating the two philosophers’ positions facilitates a possible critical dialogue between analytic and continental approaches in aesthetics. (shrink)

Anche se siamo comunemente abituati a pensare alla scienza come a un qualcosa di assolutamente atemporale e indipendente da tutto, in realtà essa è profondamente influenzata dalla cultura e dalla società del tempo in cui vive. Infatti né la scienza è isolabile dalla società, né la società è isolabile dalla scienza, tanto meno come si sta configurando oggi. Per approfondire questi aspetti, esistono però due visioni antagoniste che bisogna superare: secondo la visione scolastica, retaggio del positivismo ottocentesco ancora molto diffuso (...) fra scienziati e pubblico di non esperti, la scienza è conoscenza senza soggetto conoscente. All'opposto, la visione cinica della scienza, sull'onda di talune elaborazioni della sociologia della scienza, la riduce a nient'altro che a una costruzione di soggetti che partecipano al gioco scientifico, una cultura come altre e da "mediare", e comunque una conoscenza relativa, se non frutto di una costruzione puramente soggettiva, arbitraria, ideologica. Un'analisi della costituzione sociale della scienza può, invece, mirare a un'indagine scientifica sulla scienza proprio configurando una relatività della conoscenza che supera sia l'assolutismo idealistico sia il relativismo soggettivistico. (shrink)

During the turbulent Long Sixties (1955–1973), both academic experts and religious institutions sought to make sense of the profound social, cultural, and religious changes they were witnessing. This book examines how their multifaceted relationships reshaped the study of religion.

Émile Durkheim remains one of the most controversial, and deeply misunderstood, classics of social theory. His work differs from the dominant version of sociology that has essentially accepted the modernist self-description of contemporary societies; and it contradicts the individualism that has come to dominate the social sciences. For everybody who is interested in constructing theoretical alternatives to this individualism, Durkheim's sociology can be a useful inspiration - not only because of the solutions it suggests, but already because of the questions (...) it asks. Making use of the theoretical possibilities offered by the Durkheimian tradition, however, requires going beyond the familiar appropriations. The Oxford Handbook of Émile Durkheim takes stock of the different recent debates on Durkheimian sociology, and makes them accessible to a wide audience spanning various disciplines; this includes crucial debates that, due to language barriers, are not easily accessible for an English-reading public. The handbook's chapters elucidate the controversial key concepts of Durkheimian sociology; situate them within the contemporary political and theoretical debates they were originally responding to; offer surveys of empirical research that uses Durkheimian concepts (on topics that were already central for Durkheim's own work as well as on topics that Durkheim hardly touched upon), thus demonstrating the possibilities of a Durkheimian sociology; bring out the divergent, and competing, ways in which Durkheim's ideas have been appropriated and reformulated within more recent theoretical developments in the social sciences. In doing so, this volume is an important resource for all scholars and students looking to understand Durkheimian sociology. (shrink)

This article advances towards the reconceptualization of financial innovation. It examines the calamitous role of financial innovation in the global financial crisis, developing a non-rational theorization of finance within the social economy that factors in the role of affect. Outlining the foundations for such an approach, the analysis draws on Thorstein Veblen and Georges Bataille, whose work encompasses psycho-social conceptions of political-economic agency. From the more anthropological lens of Veblen and Bataille's theorizations, it is possible to move beyond instrumentalist accounts (...) of financial innovation premised on pecuniary expedients and aspirations of market completion. As we argue, in a broader affective economy, contemporary financial innovation serves invidious ends, providing a means of attaining social distinction, constituting a medium for violent expenditure and bestowing access to sovereign expression on its purveyors. Highlighting the non-rational dimension of financial markets prompts a reconsideration of the nature of crisis and the means of its redress. (shrink)

Abstract:We discuss the role that transnational corporations (TNCs) should play in developing global governance, creating a framework of rules and regulations for the global economy. The central issue is whether TNCs should provide global rules and guarantee individual citizenship rights, or instead focus on maximizing profits. First, we describe the problems arising from the globalization process that affect the relationship between public rules and private firms. Next we consider the position of economic and management theories in relation to the social (...) responsibility of the firm. We argue that instrumental stakeholder theory and business and society research can only partially solve the global governance issue, and that more recent concepts of corporate citizenship and republican business ethics deliver theoretically and practically helpful, fresh insights. However, even these need further development, especially with regard to the legitimacy of corporate political activity. (shrink)

Hegel's reflections depend on the unique semantic richness of the German term Gleichheit, which has a wider range of application than the English term "equality." While Gleichheit can certainly mean equality or "parity" in the sense of sharing the same set of rights or status as another, it can also mean "to resemble" or "to be like" something in a certain respect. For Hegel, however, resemblance is not merely a relation between shared external properties, but rather two things are said (...) to be "equal" or "alike" to the extent they are united within the same horizon of existential conditions. Consequently, Gleichheit can mean both a kind of parity in respect of some external set of shared properties or rights, or to be alike in respect of some fundamental condition of existence. The originality of Hegel's conception of equality is to explicitly segregate these two senses of Gleichheit, so that he may reject the status of mere parity or "equivalence" of individuals before the law, in favor of a conception of complete ethical "likeness" or similarity between moral agents, in which Self and Other are united within the same ethical horizon. (shrink)

Patient self-management of disease is increasingly supported by technologies that can monitor a wide range of behavioural and biomedical parameters. Incorporated into everyday devices such as cell phones and clothes, these technologies become integral to the psychosocial aspects of everyday life. Many technologies are likely to be marketed directly to families with ill members, and families may enlist the support of clinicians in shaping use. Current ethical frameworks are mainly conceptualised from the perspective of caregivers, researchers, developers and regulators in (...) order to ensure the ethics of their own practices. This paper focuses on families as autonomous decision-makers outside the regulated context of healthcare. We discuss some morally relevant issues facing families in their decisions to monitor the health-related behaviours of loved ones. An example – remote parental monitoring of adolescent blood glucose – is presented and discussed through the lens of two contrasting accounts of ethics; one reflecting the predominant focus on health outcomes within the health technology assessment (HTA) framework and the other that attends to the broader sociocultural contexts shaping technologies and their implications. Issues discussed include the focus of assessments, informed consent and child assent, and family co-creation of system characteristics and implications. The parents’ decisions to remotely monitor their child has relational implications that are likely to influence conflict levels and thus also health outcomes. Current efforts to better integrate outcome assessments with social and ethical assessments are particularly relevant for informed decision-making about health monitoring technologies in families. (shrink)

Simondon adopts some concepts of social psychology as ‘in group’ and ‘out group’, namely from Kurt Lewin and Gordon Allport, that allow him to describe the fundamental processes shaping the domain of collective individuation, and to challenge Bergson’s distinction between a ‘closed’ community and an ‘open’ society. Reconstructing Simondon’s sources is necessary to understand how he tries to provide an analysis of the social system without presupposing a given anthropology, but rather exploring different perspectives on the human/nature threshold through the (...) concept of transindividual. In his study of the social system Simondon progressively gives conceptual shape to the processes he calls transindividual thanks to the ontogenetic analysis of the phenomena of belief, work and language. In all these domains, a ‘basic community’ emerges just over the threshold of the biological group, where the structural ambivalence of all collective processes as simultaneously closed and open becomes clear. That is why Simondon does not present the concept of the transindividual as a solution to the epistemological problem of psychic and collective individuation, but rather as the ‘field’ in which a whole series of social, biological and technical dimensions can be made converge towards a science of anthropogenic processes. (shrink)

This article investigates the hitherto under-examined relations between affirmative action, paternalism and respect. We provide three main arguments. First, we argue that affirmative action initiatives are typically paternalistic and thus disrespectful towards those intended beneficiaries who oppose the initiatives in question. Second, we argue that not introducing affirmative action can also be disrespectful towards these potential beneficiaries because such inaction involves a failure to adequately recognize their moral worth. Third, we argue that the paternalistic disrespect involved in affirmative action is (...) alleviated when the potential beneficiaries’ preferences against such initiatives are adaptive. We conclude that although there is a relevant sense in which paternalistic affirmative action is disrespectful, it may well be more disrespectful not to pursue such policies. (shrink)

Memory of historical trauma has a unique power to generate works of art. This book analyzes the relation of public memory to history, forgetting, and selective memory in Berlin, Buenos Aires, and New York—three late-twentieth-century cities that have confronted major social or political traumas. Berlin experienced the fall of the Berlin Wall and the city’s reemergence as the German capital; Buenos Aires lived through the dictatorships of the 1970s and 1980s and their legacy of state terror and disappearances; and New (...) York City faces a set of public memory issues concerning the symbolic value of Times Square as threatened public space and the daunting task of commemorating and rebuilding after the attack on the World Trade Center. Focusing on the issue of monumentalization in divergent artistic and media practices, the book demonstrates that the transformation of spatial and temporal experience by memory politics is a major cultural effect of globalization. (shrink)

Im dreizehnten Aphorismus von Jenseits von Gut und Böse distanziert sich Nietzshe von Spinozas Begriff der Selbsterhaltung. Hierfür gibt Nietzsche zwei Gründe an: Zum einen hält er den Selbsterhaltungstrieb, als Prinzip genommen, für überflüssig und setzt ihm den Willen zur Macht als fundamentaleres, die Selbsterhaltung bereits in sich begriefendes Prinzip entgegen. Zum anderen sei besagter Trieb zudem noch eine "Inconsequenz", sofern Spinozas antiteleologisches System durch den teleologischen Gedanken der Selbsterhaltung unterminiert werde. Die Abhandlung macht Adolf Trendelenburgs Aufsatz Ueber Spinoza's Grundgedanken (...) und dessen Erfolg als mutmaßliche Quelle für Nietzsches Diktum "Inconsequenz Spinoza's" ausfinding und umreißt kurz Trendelenburgs diesbezügliche Argumentation. Im Anschluss daran wird die Frage diskutiert, ob Nietzsche's Kritik an Spinoza ihre berechtigung hat, oder ob sie selbst inkonsequent ist.In the thirteenth aphorism of Beyond Good and Evil Nietzsche refuses Spinoza's concept of self-preservation. Nietzsche gives two reasons: First, he considers self-preservation a superfluous principle while the will to power is a more fundamental one. Secondly, Nietzsche calls the self-preservation an "inconsistency" since it would ruin Spinoza's anti-teleological system by infiltrating it with a teleological concept. The article detects Adolf Trendelburg's treatise Ueber Spinoza's Grundgedanken und desen Erfolog as most likely to be the source of Nietzsche's words "Spinoza's inconsistency" and summarize Trendelenburg's argumentation against Spinoza. Afterwards it is discussed whether Nietzsche's criticism at Spinoza is accurate or inconsistent itself. (shrink)

The central contention of this article is that the classificatory scheme of contemporary affective science, with its traditional categories of emotion, anger, fear, and so on, is no longer suitable to the needs of affective science. Unlike psychological constructionists, who have urged the transition from a discrete to a dimensional approach in the study of affective phenomena, I argue that we can stick to a discrete approach as long as we accept that traditional emotion categories will have to be transformed (...) in order to do any scientific work. I conclude by articulating some general rules for turning traditional emotion categories into suitable scientific tools. (shrink)

Edmund Husserl is regarded as the founder of transcendental phenomenology, one of the major traditions to emerge in twentieth-century philosophy. In this book Andrea Staiti unearths and examines the deep theoretical links between Husserl's phenomenology and the philosophical debates of his time, showing how his thought developed in response to the conflicting demands of Neo-Kantianism and life-philosophy. Drawing on the work of thinkers including Heinrich Rickert, Wilhelm Dilthey and Georg Simmel, as well as Husserl's writings on the natural and (...) human sciences that are not available in English translation, Staiti illuminates a crucial chapter in the history of twentieth-century philosophy and enriches our understanding of Husserl's thought. His book will interest scholars and students of Husserl, phenomenology, and twentieth-century philosophy more generally. (shrink)

Responsibility as accountability is normally taken to have stricter control conditions than responsibility as attributability. A common way to argue for this claim is to point to differences in the harmfulness of blame involved in these different kinds of responsibility. This paper argues that this explanation does not work once we shift our focus from other-directed blame to self-blame. To blame oneself in the accountability sense is to feel guilt and feeling guilty is to suffer. To blame oneself in the (...) attributability sense, it will be argued, is to feel shame and feeling shame is also to suffer. The different control conditions cannot be explained by a difference in the harm of blame. Instead, this paper argues that accountability and attributability are governed by different kinds of appropriateness: an agent S is accountability blameworthy for X only if S deserves to feel guilty; an agent S is attributability blameworthy for X only if it is fitting that S feels shame for X. (shrink)

The aim of this paper is to defend the structural concept of representation, as defined by homomorphisms, against its main objections, namely: logical objections, the objection from misrepresentation, theobjection from failing necessity, and the copy theory objection. The logical objections can be met by reserving the relation ‘to be homomorphic to’ for the explication of potential representation (or, of the representational content). Actual reference objects (‘targets’) of representations are determined by (intentional or causal) representational mechanisms. Appealing to the independence of (...) the dimensions of ‘content’ and ‘target’ also helps to see how the structural concept can cope with misrepresentation. Finally, I argue that homomorphic representations are not necessarily ‘copies’ of their representanda, and thus can convey scientific insight. (shrink)

According to relational egalitarianism, justice requires equal relations. The theory applies to those who stand in the relevant social relations. In this paper, I distinguish four different accounts of what it means to be socially related and argue that in all of them, self-relations—how a person relates to themselves—fall within the scope of relational egalitarianism. I also point to how this constrains what a person is allowed to do to themselves.

The paper defends the structural concept of representation, defined by homomorphisms, against the main objections that have been raised against it: Logical objections, the objection from misrepresentation, the objection from failing necessity, and the copy theory objection. Homomorphic representations are not necessarily ‘copies’ of their representanda, and thus can convey scientific insight.

Importation in fictional discourse is the phenomenon by which audiences include information in the story over and above what is explicitly stated by the narrator. This paper argues that importation is distinct from generation, the phenomenon by which truth in fiction may outstrip what is made explicit, and draws a distinction between fictional truth and fictional records. The latter comprises the audience’s picture of what is true according to the narrator. The paper argues that importation into fictional records operates according (...) to principles that also govern ordinary conversation. An account of fictional records as a species of common ground information is proposed. Two sources of importation are described in detail, presupposition accommodation and conversational implicatures. It is shown that presuppositions are both mandatorily imported and mandatorily generated. By contrast, conversational implicatures are neither mandatorily imported nor mandatorily generated. The paper distinguishes conversational implicatures from contextual inferences. Both rely on background assumptions, yet conversational implicatures moreover depend on assumptions concerning Gricean cooperation. (shrink)