Now that the Washington Football Team, formerly known as the Redskins, has succumbed to recent political pressure and changed its name, some may think that the fight over pseudo-Native-American representations (PNAR) in sports is over and won in favor of the activists. I will argue, using Beauvoir’s existential ethics, that PNAR in general is immoral and that several other teams should also change their branding.

The distinction between work and play is a defining feature of the modern world. But the border between them has been a site of major political contestation, giving rise to new forms of authority. I turn to the work of Michael Oakeshott to examine the distinction between work and play and how it relates to the idea of authority. I argue that reading Oakeshott on work, play, conduct, and authority can give us important insights into key questions of democratic theory (...) at a time when socio-economic and technological changes are once again transforming the border of work and play. (shrink)

States more or less universally claim discretionary rights to decide who may or may not cross their boundaries, and to use force and violence to ensure compliance with these decisions. The justification of these practices has received much attention, but I think there is an important underexplored element of this debate. I argue that, in order to provide a plausible justification, it is indispensable to ask questions about feasibility. Any plausible defence of anything like the kind of border control regime (...) actually in force will need to pay close attention to social scientific research into feasible alternatives. (shrink)

In this paper, I distinguish two conceptions of solidarity, which I call solidarity as beneficence and solidarity as mutual advantage. I argue that only the latter is capable of providing a complete foundation for national universal health care programs. On the mutual advantage account, the rationale for universal insurance is parallel to the rationale for a labor union’s “closed shop” policy. In both cases, mandatory participation is necessary in order to stop individuals free-riding on an ongoing system of mutually advantageous (...) cooperation. (shrink)

Humanely raised farm animals have lives worth living, and their existence is contingent upon human actions. Do these facts render the act of humanely slaughtering such animals permissible? I identify two ethical principles that may seem to connect these facts to the permissibility of humane animal slaughter. The first principle, inspired by the non-identity problem, exonerates some actions that maximize an individual’s well-being, but it is often inapplicable to animal slaughter. The second principle, which exonerates actions that are part of (...) a practice that makes the animal better off, does apply to animal slaughter; but this principle is false. (shrink)

Inclusive communitarianism focuses on the feeling of home as the source of personal identity and individual well-being. The feeling of home can be disrupted by moving to a new dwelling, community or nation, or by experiencing changes to one’s dwelling or community while remaining in place. Immigration can cause both a disruption to the feeling of home for immigrants and for those living in the community immigrants settle in. Traditional communitarianism seeks to protect current members from changes resulting from immigration. (...) Inclusive communitarianism seeks the construction of an inclusive narrative community identity in which all residents can feel at home. (shrink)

Political liberals on the left (e.g., Rawls) and right (e.g., Nozick) have long been concerned with the moral justification of coercive legal structures. I argue that anyone who publicly advocates a new coercive law is under a moral duty to those whom the law might negatively affect. The duty is to say that the law would be impactful and why its impacts (e.g., its coerciveness and welfare effects) are worth having all-things-considered. This is a defeasible duty of transparency and disclosure. (...) By doing their duty, citizens would better respect each other and even transform public discourse as we know it. (shrink)

Several states have recently adopted more restrictive abortion policies yet permit fertility clinics to create surplus IVF embryos. This essay examines this issue: Is it morally inconsistent to prohibit abortion yet permit surplus embryos to be used in fertility medicine? I consider various arguments that try to reconcile this tension. None succeed. Either one holds that embryos have full moral status, and opposes both abortion and surplus embryos, or one denies that embryos have full moral status, which would permit surplus (...) embryos to be used but would entail that some abortions should be permissible as well. (shrink)

On the standard version of political liberalism, the exercise of political power is legitimate only if it is justifiable to all reasonable persons. Correspondingly, reasonable disagreement about the moral doctrines underlying a law makes that law not justifiable to all reasonable persons. In this paper, I argue that political liberals are committed to understanding reasonable disagreement as being rational, rather than praiseworthy disagreement between morally reasonable person because other conceptions of reasonableness commit them to an incoherent triad of claims.

A handful of scholars have offered explanations for why states with otherwise restrictive immigration laws should relax their demands for people applying to immigrate for family reasons. However, much less has been said about the family unification rights of refugees. This paper extends the existing discussion on family-based immigration to refugees, arguing that: (1) states have stronger duties to reunite refugee families; (2) some refugees should be entitled to reunite with their “extended” family; (3) refugee family reunion should not be (...) subject to financial conditions; and (4) the right to family reunion is especially strong for refugee children. (shrink)

Western European liberal democracies have recently enacted laws that prohibit the diffusion of fake news on social media. Yet, many consider that such laws are incompatible with freedom of expression. In this paper, I argue that democratic governments have strong pro tanto reasons to prohibit fake news, and that doing so is compatible with free speech. First, I show that fake news disrupts a mutually beneficial form of epistemic dependence in which members of the public are engaged with journalists. Second, (...) I contend that laws against fake news enhance rather than thwart personal autonomy. If these suggestions are plausible, then the same considerations about truth and autonomy that underpin the value of free speech give us reasons to prohibit fake news. (shrink)

It is sometimes suggested that victims of unjust harm should take priority over victims of other forms of harm. We explore four arguments for this view: that victims of unjust harm experience greater suffering; that prioritizing victims of unjust harm would help prevent unjust harm in the future; that it is good for perpetrators that their victims be prioritized; and that it is impersonally better that victims of unjust harm are prioritized. We argue that the first three arguments fail but (...) that the fourth argument succeeds. Moral agents have a reason to prioritize victims of wrongdoing because this secures the impersonal value of corrective justice. However, this reason can be activated differently for different agents depending on how they are situated relative to the wrongdoing, and it may be outweighed by other factors, such as the extent of the harm that could be alleviated. (shrink)

I give an argument for veganism by drawing parallels between a) bestiality and animal fighting, and b) animal product consumption. Attempts to draw principled distinctions between the practices fail. The wrong-making features of bestiality and animal fighting are also found in animal product consumption. These parallels give us new insight into why popular objections to veganism, such as the Inefficacy Argument, are inadequate. Because it is often difficult to enact significant life changes, I hope that seeing the parallels between animal (...) product consumption and acts we are already so strongly motivated to avoid can help us abstain from animal products. (shrink)

Should voting rights be conditional upon competence? Proponents of epistocracy think so, but most political theorists dismiss this view. At the same time, the practice of disenfranchising citizens below a certain age is widely endorsed. This paper raises a challenge for proponents of the voting age. Drawing on a revised version of Estlund’s influential account, I argue that electoral inequality is justifiable only if all qualified points of view can accept that it promotes the epistemic reliability of democratic procedures. This (...) condition rules out epistocracy, but it also implies that the voting age is harder to justify than commonly assumed. (shrink)

Deepfake technology can be used to produce videos of real individuals, saying and doing things that they never in fact said or did, that appear highly authentic. Having accepted the premise that Deepfake content can constitute a legitimate form of expression, it is not immediately clear where the rights of content producers and distributors end, and where the rights of individuals whose likenesses are used in this content begin. This paper explores the question of whether it can be plausibly argued (...) that Deepfake content involving the likenesses of real individuals violates the rights of these individuals. (shrink)

Deepfake technology can be used to produce videos of real individuals, saying and doing things that they never in fact said or did, that appear highly authentic. Having accepted the premise that Deepfake content can constitute a legitimate form of expression, it is not immediately clear where the rights of content producers and distributors end, and where the rights of individuals whose likenesses are used in this content begin. This paper explores the question of whether it can be plausibly argued (...) that Deepfake content involving the likenesses of real individuals violates the rights of these individuals. (shrink)