A shift towards more environmentally friendly and socially responsible food systems is a key step in the achievement of global sustainable development goals. To obtain significant results, however, it is essential to find participative ways to frame food sustainability objectives, so they can speak to a wide array of actors of change. This article addresses the promising potential of empowering actors across the food system to make a shift in their food choices, by facilitating the association of food sustainability values (...) with contemporary moral issues. In this context, a conceptual framework for a transition towards food sustainability is proposed, based upon the concept of the moral circle. This approach transcends the human-centred methods enacted in traditional sustainable development agendas, offering an alternative with a more holistic perspective. It is expected that emphasising moral reflection around sustainability might encourage societal participation in the creation of sustainable, fair and healthier food systems. (shrink)

A shift towards more environmentally friendly and socially responsible food systems is a key step in the achievement of global sustainable development goals. To obtain significant results, however, it is essential to find participative ways to frame food sustainability objectives, so they can speak to a wide array of actors of change. This article addresses the promising potential of empowering actors across the food system to make a shift in their food choices, by facilitating the association of food sustainability values (...) with contemporary moral issues. In this context, a conceptual framework for a transition towards food sustainability is proposed, based upon the concept of the moral circle. This approach transcends the human-centred methods enacted in traditional sustainable development agendas, offering an alternative with a more holistic perspective. It is expected that emphasising moral reflection around sustainability might encourage societal participation in the creation of sustainable, fair and healthier food systems. (shrink)

Can robots have significant moral status? This is an emerging topic of debate among roboticists and ethicists. This paper makes three contributions to this debate. First, it presents a theory – ‘ethical behaviourism’ – which holds that robots can have significant moral status if they are roughly performatively equivalent to other entities that have significant moral status. This theory is then defended from seven objections. Second, taking this theoretical position onboard, it is argued that the performative threshold (...) that robots need to cross in order to be afforded significant moral status may not be that high and that they may soon cross it (if they haven’t done so already). Finally, the implications of this for our procreative duties to robots are considered, and it is argued that we may need to take seriously a duty of ‘procreative beneficence’ towards robots. (shrink)

This paper reviews the argument by Peter Singer that speciesism, the exploitation of other species without regard for their interests, is as morally objectionable as racism and sexism. Objections to this argument by philosophers such as Peter Carruthers, Mary Midgley, and Cora Diamond as well as conventional wisdom about notions of species differences are presented and critically examined. I conclude that Alaine Locke would have supported Singer's expansion of the moral circle.

This question is the theme uniting all these essays by lead Chinese and Western philosophers.

Why can't we own people? Boyer proposes that the key consideration concerns inclusion in the moral circle. I propose an alternative, which is that specific mental capacities, especially the capacity for autonomy, play a key role in determining judgments about human and animal ownership. Autonomous beings are viewed as owning themselves, which precludes them from being owned by others.

People's treatment of others (humans, nonhuman animals, or other entities) often depends on whether they think the entity is worthy of moral concern. Recent work has begun to investigate which entities are included in a person's moral circle, examining how certain target characteristics (e.g., species category, perceived intelligence) and judge characteristics (e.g., empathy, political orientation) shape moral inclusion. However, the relative importance of target and judge characteristics in predicting moral inclusion remains unclear. When predicting whether (...) a person will deem an entity worthy of moral consideration, how important is it to know who is making the judgment (i.e., characteristics of the judge), who is being judged (i.e., characteristics of the target), and potential interactions between the two factors? Here, we address this foundational question by conducting a variance component analysis of the moral circle. In two studies with participants from the Netherlands, the United States, the United Kingdom, and Australia (N = 836), we test how much variance in judgments of moral concern is explained by between‐target differences, between‐judge differences, and by the interaction between the two factors. We consistently find that all three components explain substantial amounts of variance in judgments of moral concern. Our findings provide two important insights. First, an increased focus on interactions between target and judge characteristics is needed, as these interactions explain as much variance as target and judge characteristics separately. Second, any theoretical account that aims to provide an accurate description of moral inclusion needs to consider target characteristics, judge characteristics, and their interaction. (shrink)

What is ethics? Where do moral standards come from? Are they based on emotions, reason, or some innate sense of right and wrong? For many scientists, the key lies entirely in biology---especially in Darwinian theories of evolution and self-preservation. But if evolution is a struggle for survival, why are we still capable of altruism? In his classic study The Expanding Circle, Peter Singer argues that altruism began as a genetically based drive to protect one's kin and community members (...) but has developed into a consciously chosen ethic with an expanding circle of moral concern. Drawing on philosophy and evolutionary psychology, he demonstrates that human ethics cannot be explained by biology alone. Rather, it is our capacity for reasoning that makes moral progress possible. In a new afterword, Singer takes stock of his argument in light or recent research on the evolution of morality.--Publisher's description. (shrink)

How do you effectively teach moral philosophy to classes of twenty to thirty-five students who come from diverse national, ethnic, religious, linguistic, and educational backgrounds, and most of whom have little or no interest in philosophy? In seeking ways to create a course that is relevant, practical, and engaging, I hit upon the idea of adapting literature circles to the study of moral philosophies. In this paper, I contextualize the need for an approach that promotes individual student responsibility (...) within a teamwork context, introduce the appropriateness and adaptability of the literature circles concept in a philosophy classroom, and uncover the theoretical structure underneath the strategy in order to make it more adaptable to other classrooms and courses. (shrink)

How do you effectively teach moral philosophy to classes of twenty to thirty-five students who come from diverse national, ethnic, religious, linguistic, and educational backgrounds, and most of whom have little or no interest in philosophy? In seeking ways to create a course that is relevant, practical, and engaging, I hit upon the idea of adapting literature circles to the study of moral philosophies. In this paper, I contextualize the need for an approach that promotes individual student responsibility (...) within a teamwork context, introduce the appropriateness and adaptability of the literature circles concept in a philosophy classroom, and uncover the theoretical structure underneath the strategy in order to make it more adaptable to other classrooms and courses. (shrink)

We report the results of an experiment designed to determine the effects of psychological proximity—proxied by awareness of pain and friendship—on moral reasoning. Our study tests the hypotheses that a moral agent’s emphasis on justice decreases with proximity, while his/her emphasis on care increases. Our study further examines how personality, gender, and managerial status affect the importance of care and justice in moral reasoning. We find support for the main hypotheses. We also find that care should be (...) split into two components, one related to protection and the other to the preservation of relationships. Although gender does not affect moral reasoning directly, we find that it does so indirectly via personality, controlling for age, professional status, and professional background. We do not find a significant effect of managerial status on ethics of justice, but do find that holding a managerial position has a negative impact on ethics of care. Regarding personality, we detect significant positive effects of conscientiousness on ethics of justice and of neuroticism on ethics of care. (shrink)

We report the results of an experiment designed to determine the effects of psychological proximity—proxied by awareness of pain and friendship—on moral reasoning. Our study tests the hypotheses that a moral agent’s emphasis on justice decreases with proximity, while his/her emphasis on care increases. Our study further examines how personality, gender, and managerial status affect the importance of care and justice in moral reasoning. We find support for the main hypotheses. We also find that care should be (...) split into two components, one related to protection and the other to the preservation of relationships. Although gender does not affect moral reasoning directly, we find that it does so indirectly via personality, controlling for age, professional status, and professional background. We do not find a significant effect of managerial status on ethics of justice, but do find that holding a managerial position has a negative impact on ethics of care. Regarding personality, we detect significant positive effects of conscientiousness on ethics of justice and of neuroticism on ethics of care. (shrink)

This 2010 text pursues Adam Smith's views on moral judgement, humanitarian care, commerce, justice and international law both in historical context and through a twenty-first-century cosmopolitan lens, making this a major contribution not only to Smith studies but also to the history of cosmopolitan thought and to contemporary cosmopolitan discourse itself. Forman-Barzilai breaks ground, demonstrating the spatial texture of Smith's moral psychology and the ways he believed that physical, affective and cultural distance constrain the identities, connections and ethical (...) obligations of modern commercial people. Forman-Barzilai emphasizes his resistance to the sort of relativism, moral insularity and cultural chauvinism that too often accompany localist critiques of cosmopolitan thought today. This is a fascinating, revisionist study that integrates the perspectives of intellectual history, moral philosophy, political theory, cultural theory, international relations theory and political economy, and will appeal across the humanities and social sciences. (shrink)

Standard evolutionary explanations seem unable to account for inclusivist shifts that expand the circle of moral concern beyond strategically relevant cooperators. Recently, Allen Buchanan and Russell Powell have argued that this shows that that evolutionary conservatism – the view that our inherited psychology imposes significant feasibility constraints on how much inclusivist moral progress can be achieved – is unjustified. Secondly, they hold that inclusivist gains can be sustained, and exclusivist tendencies curbed, under certain favorable socio-economic conditions. I (...) argue that Buchanan and Powell concede too much to the evolutionary conservative, because their second point shows that conservatives are right about the first: inclusivist shifts are unrealistic where it matters most, namely under harsh social, political and economic conditions. I suggest two promising strategies for solving this problem. One is to focus on different forms of moral progress to secure the same moral gains. The other is to look beyond possible extensions of our psychological capacities altogether, by providing institutional support that renders them irrelevant. We should bypass, rather than further stretch, the constraints of our evolved psychology to make moral progress possible. (shrink)

How did the concept of Western liberalism, rooted in the notions of religious toleration and universal human rights, evolve into the "anything goes" moral relativism of our own late twentieth century society? This is the question at the heart of David Peterson's fascinating examination of the Positivist tradition, one of the most far-reaching philosophical movements of the past two centuries. The book begins prior to the official birth of Positivism with the rise of British Empiricism under David Hume and (...) John Locke. From there, Peterson shifts focus to the writings of the French free thinker Auguste Comte, before moving on to the work of the late nineteenth century "Vienna Circle," and finally to the corpus of three seminal thinkers of the twentieth century: Bertrand Russell, Friedrich von Hayek, and Karl Popper. By weaving together contemporary social and political debates with their antecedents in modern intellectual history, Revoking the Moral Order not only brings to life seemingly arcane philosophical texts but also provides important context for contemporary issues that sometimes seem to be without precedent. This book will especially appeal to philosophers and historians and to the educated general reader seeking historical insight into the social and intellectual dilemmas of our time. (shrink)

In Understanding Moral Obligation, Robert Stern presents an interesting account of the history of ethics from Kant through Hegel and Kierkegaard. I argue that Stern in this account misinterprets Kierkegaard's Fear and Trembling and Works of Love by reading them as presenting a Divine Command Theory of moral obligation, as a philosophical account meant to compete with those of Kant and Hegel. It mistakes, indeed subverts, Kierkegaard's purposes to read him as engaging in a philosophical dialectic in these (...) texts. I argue that Stern's reading renders Kierkegaard's contribution internal to a philosophical dialectic that Kierkegaard means to speak against, from a position expressly and resolutely external to it. (shrink)

The cultural logic contained within Emile Durkheim's work, specifically categories he puts forth in Suicide, creates the ground for Horrible Workers. This book is constructed to allow its readers to study the cases of Max Stirner, Arthur Rimbaud, Robert Johnson, and the Charles Manson Circle independently of one another or in a comparative fashion. Each case demonstrates in what ways particular social experiences lead to what have been perceived as unique forms of cultural expression.

There is presently a real boom in ethics. Never, it seems, has there been more published on fundamental moral claims to validity and on the ethical foundations of philosophical statements than today. One can note a sort of moral low, a tendential decline in human values accompanied by a real boom in publications with a bewildering array of moral philosophical arguments and theories. Ethics has paradoxically succumbed to ever greater confusion, ever since it has become subjected to (...) the more rigorous criteria of validation and foundation of “modern” philosophical reflection. Hardly anyone knows his or her way. Yet most people seem to have good reasons for their ultimate moral foundations. They see themselves as moralists in a crisis and actively participate in the game. (shrink)

Consequentialism is a state of affairs centered moral theory that finds support in state of affairs centered views of value, reason, action, and desire/preference. Together these views form a mutually reinforcing circle. I map an exit route out of this circle by distinguishing between two different senses in which actions can be understood as bringing about states of affairs. All actions, reasons, desires, and values involve bringing about in the first, deflationary sense, but only some appear to (...) involve bringing about in a second, rationalizing sense. I demonstrate that the views making up this circle hold, implausibly, that all reasons, values, desires, and actions involve bringing about in both senses, and that failure to distinguish these senses obscures the implausibility of these views as a set. I demonstrate, in addition, that the distinction blocks two common arguments that otherwise threaten to leverage us back in to the consequentialist circle. (shrink)

Atheism is a familiar kind of skepticism about religion. Moral error theory is an analogous kind of skepticism about morality, though less well known outside academic circles. Both kinds of skeptic face a "what next?" question: If we have decided that the subject matter (religion/morality) is mistaken, then what should we do with this way of talking and thinking? The natural assumption is that we should abolish the mistaken topic, just as we previously eliminated talk of, say, bodily humors (...) and unicorns. The fictionalist, however, offers a less obvious recommendation. According to the fictionalist, engaging in the topic in question provides pragmatic benefits that do not depend on its truth-in a way roughly analogous to engaging with a novel or a movie. The religious fictionalist maintains that even if we were atheists, we should carry on talking, thinking, and acting as if religion were true. The moral fictionalist maintains a similar view regarding moral talk, thought, and action. Both forms of fictionalism face serious challenges. Some challenges can be levelled at either form of fictionalism (or at any form of fictionalism), whereas others are problems unique to moral fictionalism or to religious fictionalism. There are important questions to be asked about the relationship between these two kinds of fictionalism. Could moral fictionalism be plausible even if religious fictionalism is not (or vice versa)? This is a volume of thirteen previously unpublished papers on the topics of religious fictionalism, moral fictionalism, and the relation between these views. (shrink)

This article explores whether and under which circumstances it is ethically viable to include artificial beings worthy of moral consideration in virtual environments. In particular, the article focuses on virtual environments such as those in digital games and training simulations – interactive and persistent digital artifacts designed to fulfill specific purposes, such as entertainment, education, training, or persuasion. The article introduces the criteria for moral consideration that serve as a framework for this analysis. Adopting this framework, the article (...) tackles the question of whether including artificial intelligences that are entitled to moral consideration in virtual environments constitutes an immoral action on the part of human creators. To address this problem, the article draws on three conceptual lenses from the philosophical branch of ethics: the problem of parenthood and procreation, the question concerning the moral status of animals, and the classical problem of evil. Using a thought experiment, the concluding section proposes a contractualist answer to the question posed in this article. The same section also emphasizes the potential need to reframe our understanding of the design of virtual environments and their future stakeholders. (shrink)

How does aesthetic education begin and expand over time? David Hume’s idea of the narrow circle provides us with an answer when considering this question. He uses the narrow circle to explain how moral practices evolve, and by analogy, we can also use this conception to explain how aesthetic practices evolve. So I will first of all begin with a discussion of his essay “The Standard of Taste.”1 In this essay, Hume gives an excellent profile of the (...) critic who has the traits to generate the standard of taste: delicacy of taste or a delicate imagination; practice in a particular art; ability to make comparisons, free from prejudice; and good sense in exercising the former traits. He says that few are qualified... (shrink)

Long recognized as a masterpiece of Nietzsche scholarship, _Nietzsche and the Vicious Circle_ is made available here for the first time in English. Taking a structuralist approach to the relation between Nietzsche's thought and his life, Klossowski emphasizes the centrality of the notion of Eternal Return for understanding Nietzsche's propensities for self-denial, self-reputation, and self-consumption. Nietzsche's ideas did not stem from personal pathology, according to Klossowski. Rather, he made a pathological use of his best ideas, anchoring them in his own (...) fluctuating bodily and mental conditions. Thus Nietzsche's belief that questions of truth and morality are at base questions of power and fitness resonates dynamically and intellectually with his alternating lucidity and delirium. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume 32, Number 1, April 2006, pp. 113-117 How Wide Is Hume's Circle? (A question raised by the exchange between Erin I. Kelly and Louis E. Loeb, Hume Studies, November 2004) ANNETTE C. BAIER Hume's version, in An Enquiry concerning the Principles of Morals, section 9,2 of the viewpoint from which moral assessments are made, and from which traits are recognized as virtues or vices, (...) is that it is one which activates a "universal principle of the human frame," the "principle of humanity." It displays "the force of many sympathies," and depends upon our possession of "some propensity to the good of mankind" (EPM 5.39; SBN 226). Does this represent a revision, on Hume's part, of his Treatise claim that sympathy with a person's "narrow circle" is what enables us to judge that person's moral goodness? A humanity-wide circle is scarcely "narrow," even if it is not wide enough for those who see our treatment of animals as relevant to our moral merit or demerit. The claim about sympathy with the narrow circle is made in the Treatise section "Of goodness and benevolence."3 It has recently been assuming the status of a definition of the Humean moral point of view, in some commentators' writings.4 If it had been so intended, then there would indeed be a revision in EPM, where there is no mention of narrow circles, merely two footnotes, 22 and 25, to the section "Why utility pleases," concerning the wisdom of confining our efforts to do good to those close to us, lest our efforts be "dissipated or lost for want of a properly limited object." But in fact Hume never claimed that sympathy with a Annette Baier formerly taught in the Department of Philosophy at the University of Pittsburgh, and is now retired. Email: [email protected]. 114 Annette C. Baier person's narrow circle was enough to enable us to recognize her bravery, her proper pride, her prudence, her good judgement, her wit, her integrity, her "justice" or her allegiance to lawful magistrates. It is needed only to judge her "goodness and benevolence. " (I take it that the title, "Of goodness and benevolence," is pleonastic, that the varieties of benevolence exhaust "goodness.") Just as benevolence is not the whole of virtue, for Hume, nor is "goodness." The section in which he uses the phrase, "narrow circle," begins with an explicit limitation of what is there to be discussed: "Having thus explained that praise and approbation for everything we call great in human affections, we now proceed to give an account of their goodness..." (T 3.3.3.1; SBN 602). "Good" is not, for Hume, the most general term of moral approbation. Just as we can judge some to be "too intrepid" (an ingredient in "greatness of mind"), so we can judge some to be "too good" (EPM 7.22; SBN 259). Hume's most general terms of approbation are "meritorious" and "estimable." He uses "good" in a restricted sense, for a person's possession of the group of virtues that come under "benevolence." In the Treatise 3.3.3.15 (SBN 581-82), he speaks not of one moral point of view, but of "steady and generalpoinrs of view" (my emphasis), and it is possible, indeed plausible, that sympathy with circles of different widths will be needed to recognize different virtues and groups of virtues. For some, such as justice, "extensive sympathy" (T 3.3.1.23; SBN 586) is needed. For others, such as affability, and other aspects of "goodness," we sympathize with the effects of the person's character on a less extensive circle. A good person is affable, generous, and kind, does well as friend, as parent, as neighbor, as colleague, as employer. She does considerate and helpful things to those she encounters, both those close to her, friends, family, and work-mates, and also to those to whom she is not so close, such as the needy in her own community, to whom she may give employment, or charity. Hume uses other phrases in Treatise 3.3 which are sometimes taken to refer to the same... (shrink)

For years, the phenomenon of experimental reactivity (defined as the alteration of the subject’s behaviour as a result of their awareness of being studied) seemed to be of little or no concern to experimental economists. With their clear-cut methodological stance shaped by Vernon Smith’s list of precepts, economists could avoid the worries associated with subjects’ reactivity through a rigorous control over the incentives proposed by the experimental setting as designed in the game. More recently, as experimental economists gradually moved in (...) their study towards topics in which economic incentives intermingled with normative considerations (such as in the study of altruism, punishment, or social norms), a corresponding interest in the problem of reactivity has ensued. This chapter offers an interpretation of this transit: it argues that the success of experimental economics and the unforeseen expansion of their object of enquiry into the realm of ethics and norm-related behaviour forces experimental economists to adopt some of the conceptual tools of psychologists. This ultimately undermined the economists’ initial methodological project, but this is the price to be paid to study the mechanisms of prosociality. This way, and regarding the pitfalls of reactivity, experimental economists are in the same predicament as fellow psychologists, philosophers, and other social scientists. (shrink)

ABSTRACTIn clinical circles, the concept of “moral injury” has rapidly gained traction. Yet, from a moral philosophical point of view the concept is less clear than is suggested. That is, in current conceptualizations of moral injury, trauma’s moral dimension seems to be understood in a rather mechanistic and individualized manner. This article makes a start in developing an adequately founded conceptualization of the role of morality in deployment-related distress. It does so by reviewing and synthesizing insights (...) from different disciplines into morality and trauma. This discussion will lead to three positions: values and norms are by definition characterized by conflict, moral conflict may entail important social dimensions, and moral conflict may lead to altered beliefs about previously held values. These insights provide important steps in further developing conceptions of the role of morality in deployment-related suffering. (shrink)

This paper suggests that the appearance of circularity in descartes' arguments is due to a lack of precision in his statements of them, Rather than to any flaw in his reasoning. The clear and distinct perceptions presupposed in the demonstrations of the existence of God are not the same as those whose reliability depends upon the existence of god. He is presupposing the reliability only of those clear and distinct perceptions which are known through the light of nature and have (...) metaphysical certainty in that they cannot be imagined false even on the demon hypothesis. And the only clear and distinct perceptions whose reliability he is demonstrating are those which are not known through the light of nature with metaphysical certainty but are subject to metaphysical doubt on the demon hypothesis, Even though they have moral or psychological certainty. (shrink)

After the moral framework of sustainable development, the focus on climate change appears to take a lead in the practice and theory of environmental education. Inherent in this perspective is an apocalyptic message: if we do not rapidly change our use of energy resources, we will severely harm the life conditions of our children and grandchildren. In this article we argue that environmental educators should liberate us from this highly instrumental dictate by taking their cue from our daily care (...) for our environment as revealed in child?s play in nature. Inherent in the interaction of the Homo ludens with nature is a spiral time experience. This time condition elicits a particular responsibility: rather than calculating which means are necessary to prevent future disasters, we should respond with care to the concentric circles of an open and indefinite future. Therefore, environmental education should not aim to prevent future disasters, but foster anticipating care for nature. (shrink)

This book provides a collection of chapters on the development of scientific philosophy and symbolic logic in the early twentieth century. The turn of the last century was a key transitional period for the development of symbolic logic and scientific philosophy. The Peano school, the editorial board of the Revue de Métaphysique et de Morale, and the members of the Vienna Circle are generally mentioned as champions of this transformation of the role of logic in mathematics and in the (...) sciences. The scholarship contained provides a rich historical and philosophical understanding of these groups and research areas. Specifically, the contributions focus on a detailed investigation of the relation between structuralism and modern mathematics. In addition, this book provides a closer understanding of the relation between symbolic logic and previous traditions such as syllogistics. This volume also informs the reader on the relation between logic, the history and didactics in the Peano School. This edition appeals to students and researchers working in the history of philosophy and of logic, philosophy of science, as well as to researchers on the Vienna Circle and the Peano School. (shrink)

Much contemporary political philosophy claims to be Kant-inspired, but its aims and method differ from Kant's own. In his recent book, Force and Freedom, Arthur Ripstein advocates a more orthodox Kantian outlook, presenting it as superior to dominant (Kant-inspired) views. The most striking feature of this outlook is its attempt to ground the whole of political morality in one right: the right to freedom, understood as the right to be independent of others’ choices. Is Ripstein's Kantian project successful? In this (...) research note I argue that it is not. First, I suggest that Ripstein's notion of freedom is viciously circular. It is meant to ground all rights, but in fact it presupposes an account of those rights. Second, I show that—independently of its inability to ground a whole political morality—such a moralized understanding of freedom is normatively unappealing. (shrink)

Our romantic lives are influenced, to a large extent, by our perceptions of physical attractiveness – and the societal beauty standards that shape them. But what if we could free our desires from this fixation on looks? Science fiction writer Ted Chiang has explored this possibility in a fascinating short story – and scientific developments might, in the future, move it beyond the realm of fiction. In this paper, I lay out the prudential case for using “attraction-expanding technology,” and then (...) consider it from a moral point of view. Using the technology would, in one respect, be morally good: it would benefit those whom prevailing beauty standards marginalize. But attraction-expanding technology also raises a moral concern – one that can be cast in non-harm-based and harm-based terms. I argue that the non-harm-based objection should be rejected, because it is incompatible with a moral principle central to queer rights. And the harm-based objection, I argue, is outweighed by the benefits of attraction-expanding technology, and undermined by the prerogative you have over your personal romantic choices. I conclude by considering whether, from the perspective of society, the development of attraction-expanding technology would be desirable. (shrink)

In this book a distinguished group of environmental experts argues that in order to solve global environmental problems, we must view them in a broad interdisciplinary perspective that recognizes the relations—the interconnected circle—among ecology, economics, and ethics. Currently the circle is broken, they say, because environmental policy is decided on short-term estimations of material that take little account of the economic or moral burdens that will be borne by future generations if we deplete our resources now. We (...) must, assert the authors, have a better knowledge of the science underlying our environmental problems, we must understand their causes and consequences in relation to our economic and political systems, and we must recognize that an effective response will require a shift in a technologically oriented society’s ethical attitude toward the natural environment. The authors address a wide range of concerns from global atmospheric degradation and spreading toxification of the environment to loss of forests and massive species extinctions. They offer to general readers, students, and professionals practical assessments and remedies for many of these problems. They suggest, for example, mechanisms that provide economic incentives for conservation; engineering and technical adaptations to use resources more effectively and dispose of waste products; better economic accounting procedures for measuring the real environmental costs of our depletion of natural resources; and a remodeled education system that better prepares us to see each individual’s responsibility to the environment. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume 32, Number 1, April 2006, pp. 113-117 How Wide Is Hume's Circle? (A question raised by the exchange between Erin I. Kelly and Louis E. Loeb, Hume Studies, November 2004) ANNETTE C. BAIER Hume's version, in An Enquiry concerning the Principles of Morals, section 9,2 of the viewpoint from which moral assessments are made, and from which traits are recognized as virtues or vices, (...) is that it is one which activates a "universal principle of the human frame," the "principle of humanity." It displays "the force of many sympathies," and depends upon our possession of "some propensity to the good of mankind" (EPM 5.39; SBN 226). Does this represent a revision, on Hume's part, of his Treatise claim that sympathy with a person's "narrow circle" is what enables us to judge that person's moral goodness? A humanity-wide circle is scarcely "narrow," even if it is not wide enough for those who see our treatment of animals as relevant to our moral merit or demerit. The claim about sympathy with the narrow circle is made in the Treatise section "Of goodness and benevolence."3 It has recently been assuming the status of a definition of the Humean moral point of view, in some commentators' writings.4 If it had been so intended, then there would indeed be a revision in EPM, where there is no mention of narrow circles, merely two footnotes, 22 and 25, to the section "Why utility pleases," concerning the wisdom of confining our efforts to do good to those close to us, lest our efforts be "dissipated or lost for want of a properly limited object." But in fact Hume never claimed that sympathy with a Annette Baier formerly taught in the Department of Philosophy at the University of Pittsburgh, and is now retired. Email: [email protected]. 114 Annette C. Baier person's narrow circle was enough to enable us to recognize her bravery, her proper pride, her prudence, her good judgement, her wit, her integrity, her "justice" or her allegiance to lawful magistrates. It is needed only to judge her "goodness and benevolence. " (I take it that the title, "Of goodness and benevolence," is pleonastic, that the varieties of benevolence exhaust "goodness.") Just as benevolence is not the whole of virtue, for Hume, nor is "goodness." The section in which he uses the phrase, "narrow circle," begins with an explicit limitation of what is there to be discussed: "Having thus explained that praise and approbation for everything we call great in human affections, we now proceed to give an account of their goodness..." (T 3.3.3.1; SBN 602). "Good" is not, for Hume, the most general term of moral approbation. Just as we can judge some to be "too intrepid" (an ingredient in "greatness of mind"), so we can judge some to be "too good" (EPM 7.22; SBN 259). Hume's most general terms of approbation are "meritorious" and "estimable." He uses "good" in a restricted sense, for a person's possession of the group of virtues that come under "benevolence." In the Treatise 3.3.3.15 (SBN 581-82), he speaks not of one moral point of view, but of "steady and generalpoinrs of view" (my emphasis), and it is possible, indeed plausible, that sympathy with circles of different widths will be needed to recognize different virtues and groups of virtues. For some, such as justice, "extensive sympathy" (T 3.3.1.23; SBN 586) is needed. For others, such as affability, and other aspects of "goodness," we sympathize with the effects of the person's character on a less extensive circle. A good person is affable, generous, and kind, does well as friend, as parent, as neighbor, as colleague, as employer. She does considerate and helpful things to those she encounters, both those close to her, friends, family, and work-mates, and also to those to whom she is not so close, such as the needy in her own community, to whom she may give employment, or charity. Hume uses other phrases in Treatise 3.3 which are sometimes taken to refer to the same... (shrink)

While neo-classical analysis works well for studying impersonal exchange in markets, it fails to explain why people conduct themselves the way they do in their personal relationships with family, neighbors, and friends. In Humanomics, Nobel Prize-winning economist Vernon L. Smith and his long-time co-author Bart J. Wilson bring their study of economics full circle by returning to the founder of modern economics, Adam Smith. Sometime in the last 250 years, economists lost sight of the full range of human feeling, (...) thinking, and knowing in everyday life. Smith and Wilson show how Adam Smith's model of sociality can re-humanize twenty-first century economics by undergirding it with sentiments, fellow feeling, and a sense of propriety - the stuff of which human relationships are built. Integrating insights from The Theory of Moral Sentiments and the Wealth of Nations into contemporary empirical analysis, this book shapes economic betterment as a science of human beings. (shrink)

INTRODUCTIONThe contemporary debate over the moral status of animals reflects a mixture of traditions. Utilitarianism, which measures moral standing in terms of the ability to suffer, has been used to defend the widening-circle conception of morality. The difference between humans and other animals vis-à-vis moral standing diminishes in its light. Focusing on questions of agency, conscience, and reflective powers, the differences between humans and nonhumans seem greater. Darwinism has been invoked to bridge the gaps between the (...) intellectual and moral capacities of humans and those of other animals. This has led some to argue either that differences in agency, conscience, and the power to reflect are overrated or that they may not be absolute indicators of moral consideration.Debates over the moral status of nonhuman animals have had a long and stormy history. The considerations that drive the current debate – questions of the intellectual capacities of animals, questions about their moral sensibilities, and questions about their sensitive capacities – are ancient. Nonetheless, they first began to assume their modern form in the writings of the eighteenth-century British moral philosophers. Those individuals were struggling with the moral implications of discoveries in the natural sciences and an increasingly secularized approach to philosophical issues. Vivisection experiments and rudimentary anatomical studies not only showed that the bodies of animals were remarkably similar to the bodies of human beings but also showed that the brutes were capable of experiencing pain and suffering. (shrink)

ABSTRACT This paper explores the background to Mill’s feminist thought by relating his Subjection of Women to his early piece ‘On Marriage’ and three contemporary essays that were written among the radical Unitarian community of South Place Chapel by Harriet Taylor Mill, William Bridges Adams, and William Johnson Fox. It seeks to demonstrate that Mill’s Subjection of Women still has close ties with the earlier feminist thought of the South Place Chapel circle. Specifically, it will show that key arguments (...) like the characterisation of marriage as slavery, the pernicious moral effects of gendered education, and the social benefits of women’s liberation feature in the early essays by Mill himself, Harriet Taylor Mill, William Bridges Adams, and William Johnson Fox as well as in Mill’s Subjection. (shrink)

This paper offers a close analysis of the usage of the term circulus to refer to groups of Romans gathered together for various reasons. I identify such groupings as primarily non-elite in character and suggest that examination of their representation in our sources offers insight into popular sociability and communication at Rome. While circuli and the related figure of the circulator are often associated with what is considered to be a debased popular culture, they can also be seen as part (...) of a more general culture of popular sociability which is politically threatening to a Roman governing class that desired to monopolize and control speech and communication and in whose interest it was to channel popular political participation into the official political institutions of the city. This paper also looks at some of the strategies developed by Roman elites to maintain, in response to such unauthorized activity, their moral, intellectual, and political hegemony over the rest of the population. (shrink)

Die vorliegende Schrift unternimmt eine Revision des vorherrschenden Bildes der Rolle und der Konzeptionen von Moral und Ethik im Wiener Kreis. Dieses Bild wird als zu einseitig und undifferenziert zurückgewiesen. Die Ansicht, die Mitglieder des Wiener Kreises hätten kein Interesse an Moral und Ethik gezeigt, wird widerlegt. Viele Mitglieder waren nicht nur moralisch und politisch interessiert, sondern auch engagiert. Des Weiteren vertraten nicht alle die Standardauffassung logisch-empiristischer Ethik, die neben der Anerkennung deskriptiv-empirischer Untersuchungen durch die Ablehnung jeglicher normativer (...) und inhaltlicher Ethik und der Verfechtung eines extremen Nonkognitivismus geprägt ist. Am meisten entspricht die Standardauffassung den Ansichten Rudolf Carnaps, weniger bereits jenen Karl Mengers, Otto Neuraths oder Philipp Franks. Am weitesten weichen Moritz Schlick, Victor Kraft sowie Herbert Feigl von der Standardauffassung ab. Entgegen dem herkömmlichen Bild weltabgewandter Logiker und Metaethiker wurde im Wiener Kreis sogar Angewandte Ethik betrieben, und dies bereits unter diesem Namen. Neben den ethischen Hauptthemen und Ansichten der jeweiligen Philosophen in ihrer Entwicklung im Rahmen ihres persönlichen und kulturellen Kontextes zeigt die Untersuchung, dass allen Ansätzen eine aufgeklärte und humanistische Version von Moral und Ethik gemeinsam ist. Dieser wissenschaftliche Humanismus, der sich schon in der Programmschrift Wissenschaftliche Weltauffassung. Der Wiener Kreis findet, liegt jedoch in verschiedenen Ausprägungen vor. Was die Abweichungen von der Standardauffassung wesentlich betrifft, ist ihre unterschiedliche Auffassung von Moral als gemeinsames oder individuelles Unternehmen. Carnap führt ein extremer Individualismus zu einem extremen Nonkognitivismus, in dem ihm Menger folgt. Bei Schlick ist die Lage zweideutig, was sich in unterschiedlichen Moralbegriffen widerspiegelt. Bei Kraft und Feigl tritt das Verständnis von Moral als gemeinschaftlich geteilte Praxisform klar hervor. Auf der Basis eines gemeinsamen Begriffs des moralisch Guten, der auch eine Sachkomponente enthält, ist eine Verständigung über moralische Fragen möglich. Von einem extremen Nonkognitivismus kann dort nicht mehr die Rede sein. Mit diesen Ergebnissen verbietet es sich, dem Wiener Kreis allgemein eine Ablehnung normativer Ethik und einen extremen Nonkognitivismus zuzuschreiben. Eine systematische Ethik, die Moral als Gemeinschaftspraxis begreift, steht einigen im Wiener Kreis näher, als das vorherrschende Bild suggerieren möge. Wer meint, mit engem Bezug zur Tradition des Wiener Kreises nur Carnap folgen zu können und Ethik als suspektes Unternehmen betrachten zu müssen, irrt. Ethik war in der Tradition Analytischer Philosophie nicht immer so marginalisiert, wie sie es in manchen ihrer Teilrichtungen heute noch ist und Gegner(innen) der Analytischen Philosophie vorwerfen. Die vorliegende Untersuchung liefert die nötige Revision einer verfänglichen Fehlentwicklung. (shrink)

Students of Christian ethics have often noted the special relationship between Christianity and just war thinking in the West. For a variety of reasons, however, many of these have suggested that this " special " relation may not be unique. This essay begins to build on this suggestion by examining materials from the classical period of Islamic development. The conclusion of this examination is that a number of concerns identified with just war thinking are reflected in Islamic circles, as are (...) certain features of moral reasoning, e.g., the rule of double effect. Such similarities are, however, intimately connected with a worldview which is uniquely Islamic. And so the author closes with reflections and questions on the relationship between religion, morality, and war as illumined by the case of classical Islam. (shrink)

This paper suggests that the appearance of circularity in descartes' arguments is due to a lack of precision in his statements of them, Rather than to any flaw in his reasoning. The clear and distinct perceptions presupposed in the demonstrations of the existence of God are not the same as those whose reliability depends upon the existence of god. He is presupposing the reliability only of those clear and distinct perceptions which are known through the light of nature and have (...) metaphysical certainty in that they cannot be imagined false even on the demon hypothesis. And the only clear and distinct perceptions whose reliability he is demonstrating are those which are not known through the light of nature with metaphysical certainty but are subject to metaphysical doubt on the demon hypothesis, Even though they have moral or psychological certainty. (shrink)