Mining companies in Australia are increasingly required to interact with Indigenous groups as stakeholders following Native Title legislation in the early 1990s. A study of five mining companies in Australia reveals that they now undertake a range of programs involving Indigenous communities, to assist with access to land, and to enhance their public profile. However, most of these initiatives emanate from carefully quarantined sections of mining companies. Drawing upon cross-cultural and diversity research in particular, this paper contends that only initiatives (...) that strive towards power sharing with Indigenous groups and strategies for broadening the organizational interface with Indigenous groups, will contribute to more ethical practices in mining and other companies. (shrink)

Many endorse the Bad-Difference View of disability which says that disability makes one likely to be worse off even in the absence of discrimination against the disabled. Others defend the Mere-Difference View of disability which says that, discounting discrimination, disability does not make one likely to be worse off. A common motivation for the BDV is the Options Argument which identifies reduction in valuable options as a harm of disability. Some reject this argument, arguing that disabled people's prospects aren't hindered (...) by having fewer options. In this article, I defend the Options Argument by arguing that, in disability cases, possessing a greater number of valuable options seems to overall improve well-being prospects. As such, the Options Argument appears to be sound and – although it doesn't establish the BDV – it lends plausibility to the BDV by identifying a potentially significant cost of disability. (shrink)

This is a preprint draft. Please cite published version (DOI: 10.1111/mila.12385). The aim of this paper is to provide a novel analysis of anorexia nervosa (AN) in the context of the sense of agency literature. I first show that two accounts of anorexia nervosa that we ought to take seriously— i.e., the first personal reports of those who have experienced it firsthand as well as the research that seeks to explain anorexic behavior from an empirical perspective— appear to be thoroughly (...) in tension with one another in their descriptions of anorexic actions. Rather than proceeding at this point by way of disregarding anorexic testimony as meaningless or insincere, I instead offer a positive account of the sense of agency in anorexia nervosa that renders these two depictions compatible. The resultant picture of anorexic behavior is one that accommodates current empirical findings while also providing valuable insight into how it is that anorexics can sincerely report feeling fully in control over their food restriction. (shrink)

The growing proportion of elderly people in society, together with recent advances in robotics, makes the use of robots in elder care increasingly likely. We outline developments in the areas of robot applications for assisting the elderly and their carers, for monitoring their health and safety, and for providing them with companionship. Despite the possible benefits, we raise and discuss six main ethical concerns associated with: (1) the potential reduction in the amount of human contact; (2) an increase in the (...) feelings of objectification and loss of control; (3) a loss of privacy; (4) a loss of personal liberty; (5) deception and infantilisation; (6) the circumstances in which elderly people should be allowed to control robots. We conclude by balancing the care benefits against the ethical costs. If introduced with foresight and careful guidelines, robots and robotic technology could improve the lives of the elderly, reducing their dependence, and creating more opportunities for social interaction. (shrink)

Philosophers have recently highlighted substantial affinities between causation and grounding, which has inclined some to import the conceptual and formal resources of causal interventionism into the metaphysics of grounding. The prospect of grounding interventionism raises two important questions: exactly what are grounding interventions, and why should we think they enable knowledge of grounding? This paper will approach these questions by examining how causal interventionists have addressed (or might address) analogous questions and then comparing the available options for grounding interventionism. I (...) argue that grounding interventions must be understood in worldly terms, as adding something to or deleting something from the roster of entities, or making some fact obtain or fail to obtain. I consider three bases for counterfactual assessment: imagination, structural equation models, and background theory. I conclude that grounding interventionism requires firmer epistemological foundations, without which the interventionist's epistemology of grounding is incomplete and ineffectually rationalist. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Radical Democracy:John Dewey and Angela Y. Davis on Pluralism and PrisonsAmanda Dubrulein 2013, the multiculturalism act marked its 25th anniversary; at the same time, the Office of the Correctional Investigator (OCI) was celebrating its 40th anniversary (Elizabeth qtd. in Eng 2–3) The OCI was created in response to the prison riot in Kingston Penitentiary that occurred in 1971. Yet, 40 years after, prisons in Canada still face "overcrowding, the (...) shortage of professional staff, programming cuts, the confinement in the institution of a number of people who did not require maximum security confinement, too much time spent in cells, a lack of adequate channels to deal with complaints" (Elizabeth qtd. in Eng 3). The "Annual Report on the Operation of the Canadian Multiculturalism Act 2019–20" (subtitled "Building a Better Canada Through Diversity") lists four principal objectives of the Canadian Multiculturalism Act: "the retaining and fostering of identity …, overcoming barriers to participation …, promoting exchanges, and language acquisition" (Canadian Heritage 10; emphasis added). One can then see that there is a marked disconnect between the ideals of plurality and participation that Canada supposedly rests on and the practices of the systems it maintains.Drawing on John Dewey's conception of democracy and Angela Davis's critique of the prison industrial complex, I aim to show that a state cannot truly be pluralistic or participatory while continuing to engage in carceral practices. To do so, I will first explicate Dewey's conception of democracy,1 then I will lay out the contemporary problems surrounding incarceration in Canada, and, finally, I will end with a discussion of abolition as a constructive practice.Discussions of democracy often center on the mechanisms of voting. We have formed the habit of believing that democracies will carry on as long as citizens perform rote political duties (Dewey, "Creative Democracy" 225). Yet, as Dewey saw and as we continue to see, a healthy democracy cannot [End Page 40] be maintained through rote action alone. Instead, it requires "conscious and resolute effort" because democracy is not a mere political system ("Creative Democracy" 224). Instead, as Dewey phrases it, it is a "way of life" and therefore has moral implications. A democracy cannot flourish where there is no community (Dewey, "Creative Democracy" 225). This is accomplished through dialogue and debate with others and the recognition of the transactional nature of associated living. The purpose of a state is to supply the "right conditions" so that every person can lead their life and flourish in their own capacity (Dewey, "Creative Democracy" 227).The public is composed of individuals who act and associate with each other; every individual is "subject to all kinds of social influences which determine what they can think of, plan and choose" (Dewey, The Public 115). Yet when people come together and discuss their wants and needs, new ideas are tested, and new beliefs are formed. This creates an unsettling of current modes and processes of political action (Dewey, The Public 103).2 Thus, Dewey argues that one of the main tasks required for maintaining (and reclaiming) democracy is the constant "discovering [of] means by which a scattered, mobile, and manifold public may so recognize itself as to define and express its interests" (The Public 174). For this to occur, the creation and recognition of community is central. For Dewey, community is not merely "physical and organic" (though it often is this), it is also "moral … emotional, [and] intellectual" (The Public 177–78). For the individual, who becomes a part of this association, democracy involves the responsibility of sharing with others the "capacity in forming and directing the activities of the groups to which one belongs and in participating according to the need in the values which the group sustains" (Dewey, The Public 175). For the group, democracy "demands liberation of the potentialities of [its] members" to flourish "in harmony with the interests and goods which are common" (Dewey, The Public 175). The flourishing of the group can only come about when we, as individuals, recognize the worth and potential of those around us and our capacity, when combined to direct the community, as a community.Thus, critique plays an important role in democracies: we... (shrink)

Quarantine and spatial distancing measures associated with COVID-19 resulted in substantial changes to individuals’ everyday lives. Prominent among these lifestyle changes was the way in which people interacted with media—including music listening. In this repeated assessment study, we assessed Australian university students’ media use throughout early stages of the COVID-19 pandemic in Australia, and determined whether media use was related to changes in life satisfaction. Participants were asked to complete six online questionnaires, capturing pre- and during-pandemic experiences. The results indicated (...) that media use varied substantially throughout the study period, and at the within-person level, life satisfaction was positively associated with music listening and negatively associated with watching TV/videos/movies. The findings highlight the potential benefits of music listening during COVID-19 and other periods of social isolation. (shrink)

This chapter takes a longitudinal approach to the survey of intelligence research published in Australia, or by Australian authors overseas, in the decade 2007–2017, analyses it, and compares these findings with trends overseas. It then undertakes a quantitative and qualitative survey of intelligence education programs at Australian and Western tertiary institutions in order to show how Australia fares in an international context. It concludes by offering some suggestions on the way ahead for Intelligence Studies in Australia.

This paper explores the relationship between dignity and robot care for older people. It highlights the disquiet that is often expressed about failures to maintain the dignity of vulnerable older people, but points out some of the contradictory uses of the word ‘dignity’. Certain authors have resolved these contradictions by identifying different senses of dignity; contrasting the inviolable dignity inherent in human life to other forms of dignity which can be present to varying degrees. The Capability Approach (CA) is introduced (...) as a different but tangible account of what it means to live a life worthy of human dignity. It is used here as a framework for the assessment of the possible effects of eldercare robots on human dignity. The CA enables the identification of circumstances in which robots could enhance dignity by expanding the set of capabilities that are accessible to frail older people. At the same time, it is also possible within its framework to identify ways in which robots could have a negative impact, by impeding the access of older people to essential capabilities. It is concluded that the CA has some advantages over other accounts of dignity, but that further work and empirical study is needed in order to adapt it to the particular circumstances and concerns of those in the latter part of their lives. (shrink)

This volume responds to calls in visual and material cultural studies to move beyond the visual and to explore the multi-sensory impact of the image, across a wide range of cultural and historical contexts. What does it mean to do art history after the material and sensory turns? What is an image, if it is not purely visual phenomenon, and how does it prompt non-visual sensory experiences? The multi-sensoriality of the image was a less challenging concept before the occularcentric modern (...) age, and so this volume brings together a global array of scholars from multiple disciplines to explore these questions in pre-modern or non-western contexts, ranging from Minoan palace frescoes, to Roman statues, early church sermons, tombs of Byzantine saints, museum displays of Islamic artefacts of scent, medieval depictions of the voice, and Stuart court masques. Each chapter presents a means of appreciating images beyond the visual, demonstrating the new information and understanding that can consequently be gleaned from their material. As a collection, these chapters offer the student and scholar of art history and visual culture an array of exciting new approaches that can be applied to appreciate the multi-sensoriality of images in any context, as well as prompts for reflection on future directions in the study of images and its application. The Multi-Sensory Image thus illustrates that it is not only possible to explore the non-visual impact of images, but imperative. (shrink)

Blackpentecostal Breath: The Aesthetics of Possibility investigates the relationship of aesthetic productions to modes of collective, social intellectual practice. Engaging black studies, queer theory, sound studies, literary theory, theological studies, continental philosophy and visual studies, Black Pentecostal Breath analyzes the ways otherwise modes of existence are disruptions of marginalization and violence.

Although some authors claim that deception requires intention, we argue that there can be deception in social robotics, whether or not it is intended. By focusing on the deceived rather than the deceiver, we propose that false beliefs can be created in the absence of intention. Supporting evidence is found in both human and animal examples. Instead of assuming that deception is wrong only when carried out to benefit the deceiver, we propose that deception in social robotics is wrong when (...) it leads to harmful impacts on individuals and society. The appearance and behaviour of a robot can lead to an overestimation of its functionality or to an illusion of sentience or cognition that can promote misplaced trust and inappropriate uses such as care and companionship of the vulnerable. We consider the allocation of responsibility for harmful deception. Finally, we make the suggestion that harmful impacts could be prevented by legislation, and by the development of an assessment framework for sensitive robot applications. (shrink)

The Bad-Difference View of disability says, roughly, that disability makes one worse off. The Mere-Difference View of disability says, roughly, that it doesn’t. In recent work, Barnes – a MDV proponent – offers a detailed exposition of the MDV. No BDV proponent has done the same. While many thinkers make it clear that they endorse a BDV, they don’t carefully articulate their view. In this paper, I clarify the nature of the BDV. I argue that its best interpretation is probabilistic (...) and comparative: it is the view that a person is likely to be, all things considered, worse off with a disability than without. As such, Barnes – who criticises the version of the BDV that disability by itself, intrinsically or automatically makes a person worse off – misses an opportunity to attack the most plausible and relevant version of the BDV, and the best version remains unchallenged. (shrink)

I introduce the symposium on Anjan Chakravartty’s Scientific Ontology by summarizing the book’s main claims. In my commentary, I first challenge Chakravartty’s claim that naturalized metaphysics cannot be indexed to science simpliciter. Second, I argue that there are objective truths regarding what conduces to particular epistemic aims, and that Chakravartty is therefore too permissive regarding epistemic stances and their resultant ontologies. Third, I argue that it is unclear what stops epistemic stances from having unlimited influence. Finally, I argue that Chakravartty’s (...) epistemic stance voluntarism is inadequately motivated and lacks empirical support for its psychological content. (shrink)

As the cognitive revolution was slow to come to the study of animal behavior, the vast majority of what we know about primate cognition has been discovered in the last 30 years. Building on the recognition that the physical and social worlds of humans and their living primate relatives pose many of the same evolutionary challenges, programs of research have established that the most basic cognitive skills and mental representations that humans use to navigate those worlds are already possessed by (...) other primates. There may be differences between humans and other primates, however, in more complex cognitive skills, such as reasoning about relations, causality, time, and other minds. Of special importance, the human primate seems to possess a species-unique set of adaptations for “cultural intelligence,” which are broad reaching in their effects on human cognition. (shrink)

This paper aims to better motivate the naturalization of metaphysics by identifying and criticizing a class of theories I call ’free range metaphysics’. I argue that free range metaphysics is epistemically inadequate because the constraints on its content—consistency, simplicity, intuitive plausibility, and explanatory power—are insufficiently robust and justificatory. However, since free range metaphysics yields clarity-conducive techniques, incubates science, and produces conceptual and formal tools useful for scientifically engaged philosophy, I do not recommend its discontinuation. I do recommend, however, ending the (...) discipline’s bad faith. That is, I urge that free range metaphysics not be taken to have fully satisfactory epistemic credentials over and above its pragmatic ones. (shrink)

This paper assesses the potential of organisational culture as a means for improving ethics in organisations. Organisational culture is recognised as one determinant of how people behave, more or less ethically, in organisations. It is also incresingly understood as an attribute that management can and should influence to improve organisational performance. When things go wrong in organisations, managers look to the culture as both the source of problems and the basis for solutions. Two models of organisational culture and ethical behaviour (...) are evaluated. They rest on different understandings of organisational culture and the processes by which ethics are enhanced. Firstly, the prevailing approach holds that creating a unitary cohesive culture around core moral values is the solution to enhancing ethical behaviour. Both the feasibility and desirability of this approach, in terms of ethical outcomes, is questioned. The second model queries the existence of organisational culture at all, arguing that organisations are nothing more than shifting coalitions of subcultures. In this second model, the very porousness of the subcultures provides a catalyst for the scrutiny and critique of norms and practices. Such diversity and debate is construed as potentially a better safeguard for ethical behaviour than the uniformity promised by the unitary, strong culture model. (shrink)

This chapter considers the assumptions required to make scientisms of different forms genuinely threatening to philosophers, where a genuine threat would consist of a concrete risk to their statuses, the value of their teaching and research, their livelihoods, their preferred research methods, or the health of the discipline. I will find that strong and weak forms of scientism alike require substantive assumptions to make them threatening in those regards. In particular, they require sometimes heavy-handed circumscriptions of philosophy and science, as (...) well as their epistemic credentials and achievements, methods, and subject matters. They also require restrictive pronouncements upon the epistemic and non-epistemic goods that are valuable, worth promoting in academic contexts, and relevant to disciplinary health. My aim in this chapter will not to be defeat those assumptions but rather to make them explicit and to emphasize their frequent strength and contentiousness. (shrink)

Wexler and Specker Sullivan (2023) note that, “unbridled speculation can imperil the credibility of neuroethics, generate unrealistic expectations amongst different stakeholders, take up time that...

Robinson offers the ‘superior personhood’ approach (SPA) to capture the value of gestation and ground justice for women/gestators.1 SPA holds that women/gestators are more than mere persons given the reality of pregnancy and the vital role women/gestators play in reproduction.1 In this commentary, I speak to some background context perhaps relevant to SPA, lay out areas of agreement with Robinson and then raise four worries about the approach. In my view, the devaluing of gestation and injustice for women/gestators need rectifying, (...) but SPA is not the way. It is difficult not to read Robinson’s piece through the lens of 2022’s Dobbs v. Jackson decision and the politics of abortion, with its focus on fetal status. This background offers a certain kind of sympathetic strategic/rhetorical reading of the motivation for SPA—one to which I found students and others with whom I discussed the piece quite open. Perhaps the goal here is to offer an ingenious defence of abortion rights: if women/gestators are more than one person, then the immorality of abortion cannot be easily grounded in claims about fetal personhood.2 However, Robinson downplays abortion, affirming only ‘my approach could support a wide range of positions on abortion’. This is curious. Is SPA compatible with significant restrictions on abortion? Assuming a realistic political context, this would involve mere persons (men/non-gestators) legislating how superior persons can …. (shrink)

In this paper, we aim to show that the framework of embedded, distributed, or extended cognition offers new perspectives on social cognition by applying it to one specific domain: the psychology of memory. In making our case, first we specify some key social dimensions of cognitive distribution and some basic distinctions between memory cases, and then describe stronger and weaker versions of distributed remembering in the general distributed cognition framework. Next, we examine studies of social influences on memory in cognitive (...) psychology, and identify the valuable concepts and methods to be extended and embedded in our framework; we focus in particular on three related paradigms: transactive memory, collaborative recall, and social contagion. Finally, we sketch our own early studies of individual and group memory developed within our framework of distributed cognition, on social contagion of autobiographical memories, collaborative flashbulb memories, and memories of high school at a high school reunion. We see two reciprocal benefits of this conceptual and empirical framework to social memory phenomena: that ideas about distributed cognition can be honed against and tested with the help of sophisticated methods in the social cognitive psychology of memory; and conversely, that a range of social memory phenomena that are as yet poorly understood can be approached afresh with theoretically motivated extensions of existing empirical paradigms. (shrink)

The number of clinical trials for experimental brain implants continues to grow, and with this growth comes an increased reliance upon patients with treatment-refractory conditions to volunteer as...

PRIVATIZAÇÃO DAS ÁGUAS: UMA ANÁLISE NA PERSPECTIVA LATINO AMERICANA A PARTIR DOS DIREITOS HUMANOS FUNDAMENTAIS.

I argue that a number of non-utopian accounts of ethical progress—specifically, those offered by Wiggins, Moody-Adams, and Rorty—face a trade-off between objectivity and the radical revision of values. I suggest that each of these views is unsatisfactory because they face the Goldilocks problem—none of the views is able to get the trade-off between objectivity and radical revision of values “just right.” Moody-Adams and Wiggins offer accounts which are too conservative with regard to ethical progress in not allowing radical revision of (...) values, while Rorty’s account is too liberal in not maintaining enough objectivity. Despite thisdifficulty, however, I conclude on an optimistic note about the potential of non-utopian accounts of progress. I sketch out a Dewey-inspired view of progress which I believe can overcome the Goldilocks problem. (shrink)

This essay provides an account of how to distinguish between health and pathology of trait tokens in medical theory. It proposes to distinguish between two health/pathology concepts—health/pathology pertaining to survival and health/pathology pertaining to reproduction. It defines measures for survival-efficiency and reproduction-efficiency of performances of physiological functions. It provides an account of how, using the efficiency measures, to draw the line between health and pathology. The account draws, but seeks to improve, on Christopher Boorse’s biostatistical theory. In relation to that (...) theory, the suggested account has the advantages that it defines efficiency and that it harmonizes with judgments in medical theory in cases of common diseases and “normal aging.” Furthermore, the essay argues against a competing idea of how to improve on the biostatistical theory, advocated by Peter Schwartz and Daniel Hausman. (shrink)

The Australian government's response to the Millennium Drought (1997–2010) has been met with praise and contestation. While proponents saw the response as timely and crucial, critics claimed it was characterized by government overreach and mismanagement. Five months of field research in farm communities in the Murray Darling Basin (MDB) identified two dominant discourses: administrative rationalism and a local community-based discourse I have termed community-centrism. Administrative rationalism reflects the value of scientific inquiry in service to the state and is the dominant (...) research-based problem-solving model used by water and natural resource agencies (Dryzek in The politics of the earth: environmental discourses, Oxford University Press, 2013; Colloff and Pittock in Aust J Water Resour, 23(2):88–98, 2019). Community-centrism was identified through discussions with farmers and represents a bottom-up approach to environmental planning and management that seeks to incorporate local knowledge, planning, and direct participation. This investigation reveals how discourses define problems and policy choices. While market-based government interventions were likely necessary to address the crisis in the MDB, community-centred responses could have enhanced the government’s capacity to respond to problems. This paper argues that the long-term sustainability of water management in the Basin will require a reorientation on the part of farmers, academics, and governments to develop a community-centred approach to water policies impacting agriculture. (shrink)

Our case study draws on emerging ideas of degrowth, showing how degrowth values and strategies may emerge where cities rely heavily on global food systems, and contributes to literature on food for degrowth in local contexts. Degrowth rejects the imperative of economic growth as a primary indicator of social wellness. A holistic understanding of wellness prescribes radical societal transformation, downscaling and decreasing consumption, strengthening community relationships and promoting resilience. Building on Bloemmen et al. (2015), we apply a holistic model of (...) degrowth in a small-scale context, embedded within larger capitalist economies, to examine degrowth opportunities and constraints in Edmonton, Canada. Emergent themes in interviews reveal opportunities and challenges for local food for degrowth, by altering local food supplies, reducing food waste and decreasing consumption. We explore the role of social relationships in food justice work, increasing food knowledge, and building capacity for local, sustainable food production. (shrink)

BackgroundCurrent guidelines do not clearly outline when assent should be attained from paediatric research participants, nor do they detail the necessary elements of the assent process. This stems from the fact that the fundamental justification behind the concept of assent is misunderstood. In this paper, we critically assess three widespread ethical arguments used for assent: children’s rights, the best interests of the child, and respect for a child’s developing autonomy. We then outline a newly-developed two-fold justification for the assent process: (...) respect for the parent’s pedagogical role in teaching their child to become an autonomous being and respect for the child’s moral worth.DiscussionWe argue that the ethical grounding for the involvement of young children in medical decision-making does not stem from children’s rights, the principle of best interests, or respect for developing autonomy. An alternative strategy is to examine the original motivation to engage with the child. In paediatric settings there are two obligations on the researcher: an obligation to the parents who are responsible for determining when and under what circumstances the child develops his capacity for autonomy and reasoning, and an obligation to the child himself. There is an important distinction between respecting a decision and encouraging a decision. This paper illustrates that the process of assent is an important way in which respect for the child as an individual can be demonstrated, however, the value lies not in the child’s response but the fact that his views were solicited in the first place.SummaryThis paper demonstrates that the common justifications for the process of assent are incomplete. Assent should be understood as playing a pedagogical role for the child, helping to teach him how specific decisions are made and therefore helping him to become a better decision-maker. How the researcher engages with the child supports his obligation to the child’s parents, yet why the researcher engages with the child stems from the child’s moral worth. Treating a child as having moral worth need not mean doing what they say but it may mean listening, considering, engaging or involving them in the decision. (shrink)

A naturalistic impulse has taken speculative analytic metaphysics in its critical sights. Importantly, the claim that it is desirable or requisite to give metaphysics scientific moorings rests on underlying epistemological assumptions or principles. If the naturalistic impulse toward metaphysics is to be well-founded and its prescriptions to have normative force, those assumptions or principles should be spelled out and justified. In short, advocates of naturalized or scientific metaphysics require epistemic infrastructure. This paper begins to supply it. The author first sketches (...) her conception of suitably naturalized or scientific metaphysics. She then lays out a number of candidate epistemic principles centring around the notion of theoretical constraint. The author offers several arguments for the principles, based on statistical likeliness, agreement, falsity avoidance, and methodological efficiency and inefficiency. Finally, she shows how scientific metaphysics satisfies the epistemic principles and is therefore preferable to its traditional rivals. (shrink)

This paper considers what is at stake in the idea of universitas – a community of masters and scholars – in the context of the shifting landscape of higher education engendered by the COVID-19 pandemic. Drawing on the philosophy of Gabriel Marcel, we consider what it means to be together in a university community. We draw a distinction between the idea of ‘functioning’ as universitas and ‘being’ universitas, arguing that, that while universities have continued to function effectively through the pandemic, (...) something of what it means to be universitas has been lost. We explore, through Marcel’s concepts of disponibilité and indisponibilité (availability and unavailability), presence and communion, what is at stake in our being with others, and participating in their plenitude. We conclude that being bodily present to each other opens up possibilities for realising something of what it means to be universitas as a community of masters, scholars and students. (shrink)

This article draws on the work of the philosopher Emmanuel Levinas to offer a fresh insight into the law’s response to the issue of whistleblowing. In order to achieve this we briefly outline the main themes of his philosophy of otherness which insists that the very essence of ethics springs from the subjection (a succumbing) of the Subject to the ethical call of the Other. We provide a short description of the UK law on whistleblowing before undertaking a Levinasian reading (...) of a particular case in order to consider the dilemma that confronts the judge in framing an ethical response to the whistleblower as Other. (shrink)

El sistema educativo es responsable por la transmisión y expresión de la mayor parte de los patrones socioculturales que integran nuestra sociedad, entre los cuales se encuentra el género. Este es un tema de reciente abordaje en el contexto educativo, por lo cual son necesarios los estudios respecto a las percepciones docentes al respecto. Por otro lado, la metáfora es una herramienta utilizada en la vida cotidiana de las personas, para facilitar la producción y comprensión de conceptos abstractos, por lo (...) cual es útil para el estudio de creencias, opiniones y conceptualizaciones por parte de distintos grupos humanos. Este artículo, basado en una investigación cualitativa realizada en contexto de posgrado, tiene como objetivo describir las metáforas de animales producidas por estudiantes de pedagogía de quinto año respecto a sus estudiantes de género femenino y/o masculino. Por medio de entrevistas semiestructuradas a diez estudiantes, se identificó un total de 9 metáforas en el campo semántico de los animales, donde se diferenció el comportamiento de estudiantes en el proceso de enseñanza-aprendizaje en base a su género. Como resultados principales, se destaca que las metáforas asociadas al género masculino refieren a la inquietud, el desorden y lo físico; mientras que las metáforas asociadas al género femenino destacaban lo verbal y la tranquilidad. Por otro lado, algunas de las metáforas producidas relevaban la influencia de la edad en el comportamiento de los y las estudiantes. Futuras investigaciones podrán ampliar la muestra, y facilitar la elección de estrategias para disminuir las inequidades de género por parte de los y las profesionales de educación. (shrink)

This article discusses the key existential stakes of implementing biometrics in human lifeworlds. In this pursuit, we offer a problematization and reinvention of central values often taken for granted within the “ethical turn” of AI development and discourse, such as autonomy, agency, privacy and integrity, as we revisit basic questions about what it means to be human and embodied. Within a framework of existential media studies, we introduce an existential ethics of care—through a conversation between existentialism, virtue ethics, a feminist (...) ethics of care and post-humanist ethics—aiming to deepen and nuance our understanding of the human behind “human-centered” AI directives. The key argument is that biometrics implicates humans through unprecedented forms of objectification, through which the existential body—the relational, intimate and frail human being—is at risk. We interrogate these risks as they become visible at three sites where embodied humans are challenged by biometrics, and thus where the existential body is challenged by the biometric body. This occurs through reductionism (biometric passports nailing bodies to identities, removing human judgment and compromising agency at the AI border), enforced transparency (smart home assistants surveying human intimacies and invading intimate spaces in the bedroom) and the breaching of bodily integrity (chipping bodies to capture sensory data, challenging the very concept of bodily integrity through self-invasive biohacking). Our existential ethics of care is importantly not a solutionist list of principles or suggestions, but a manifesto for a way of thinking about the ethical challenges of living with biometrics in today’s world, by raising the right questions. We argue that a revitalized discussion of the basic existential stakes within human lived experience is needed and should serve as the foundation on which comprehensive frameworks can be built to address the complexities and prospects for ethical machines, responsible biometrics and AI. (shrink)

BackgroundNeuroethics describes several interdisciplinary topics exploring the application and implications of engaging neuroscience in societal contexts. To explore this topic, we present Part 3 of a four-part bibliography of neuroethics’ literature focusing on the “ethics of neuroscience.”MethodsTo complete a systematic survey of the neuroethics literature, 19 databases and 4 individual open-access journals were employed. Searches were conducted using the indexing language of the U.S. National Library of Medicine. A Python code was used to eliminate duplications in the final bibliography.ResultsThis bibliography (...) consists of 1137 papers, 56 books, and 134 book chapters published from 2002 through 2014, covering ethical issues in neuroimaging, neurogenetics, neurobiomarkers, neuro-psychopharmacology, brain stimulation, neural stem cells, neural tissue transplants, pediatric-specific issues, dual-use, and general neuroscience research issues. These works contain explanations of recent research regarding neurotechnology, while exploring ethical issues in future discoveries and use. (shrink)

A recent article from Archives of Disease in Childhood outlined problems with the act of gaining child assent for research participation. However the arguments used in the article are incomplete or misguided. Rather than being harmful, assent should be seen as an ethically-appropriate way in which we can engage with the child about his participation in research. While additional clarification of the concept of assent is needed, the child's family context can provide us with a valuable guide to the way (...) we involve him in the decision-making process. (shrink)

Using a case-study involving bioethics and LGBTQ+ family-making, I demonstrate the appeal of a pragmatist ethics approach to bioethics. On the specific pragmatist view I offer, ethical progress is a matter of overcoming ethical problems. Ethical problems are here understood as conflicts that arise as we attempt to live out our values in the natural and social world and which prompt us to reflect upon and sometimes reinterpret or revise our values or practices. Pragmatism is inherently nonideal in its theoretical (...) approach, since it holds that the relevant conflicts that prompt moral inquiry are not conflicts among abstract ideals, but practical conflicts that arise from our interaction with the world. Ideals alone, then, cannot be a proper guide to bioethical progress. After laying out this approach to moral theorizing in more detail, I take up a case study, focusing on the value of genetic relations within families and the use of reproductive technologies to allow LGBTQ+ people to produce biologically related children. I use this case to show the value of nonideal approaches to bioethics. More specifically, I argue that pragmatism—as a nonideal theory—instructs us to evaluate these issues and family-making practices by considering the situatedness of LGBTQ+ people in a heteronormative society, and the ways in which that particular context produces practical conflicts as LGBTQ+ people and families attempt to live out their values in the social world. (shrink)

Abstract:This article addresses the geospeculation of Kuannersuit, a mountain in southwest Greenland that holds a major deposit of rare earth minerals, including uranium. Through the concepts of “geofetishism” and “tender violence,” we consider the history of mineral speculation in Greenland, and how its colonial history bears on the now independent (Inuit) Greenlandic government, and the township of Narsaq. With a focus on the anti-uranium activist group, Urani? Naamik!, we show the challenges posed to Greenlanders in their resistance to the mobilization (...) of their mineral resources by the Australian mining company, Greenland Minerals and Energy (now renamed Energy Transition Minerals). A highlight of this resistance, in our view, is Urani Naamik’s counter-analysis of GME’s environmental assessment report. (shrink)

One of the several reasons given in calls for the prohibition of autonomous weapons systems (AWS) is that they are against human dignity (Asaro, 2012; Docherty, 2014; Heyns, 2017; Ulgen, 2016). However there have been criticisms of the reliance on human dignity in arguments against AWS (Birnbacher, 2016; Pop, 2018; Saxton, 2016). This paper critically examines the relationship between human dignity and autonomous weapons systems. Three main types of objection to AWS are identified; (i) arguments based on technology and the (...) ability of AWS to conform to International Humanitarian Law; (ii) deontological arguments based on the need for human judgement and meaningful human control, including arguments based on human dignity; (iii) consequentialist reasons about their effects on global stability and the likelihood of going to war. An account is provided of the claims made about human dignity and AWS, of the criticisms of these claims, and of the several meanings of ‘dignity’. It is concluded that although there are several ways in which AWS can be said to be against human dignity, they are not unique in this respect. There are other weapons, and other technologies, that also compromise human dignity. Given this, and the ambiguities inherent in the concept, it is wiser to draw on several types of objections in arguments against AWS, and not to rely exclusively on human dignity. (shrink)

How do the ways we argue represent a practical philosophy or a way of life? Are concepts of character and ethos pertinent to our understanding of academic debate? In this book, Amanda Anderson analyzes arguments in literary, cultural, and political theory, with special attention to the ways in which theorists understand ideals of critical distance, forms of subjective experience, and the determinants of belief and practice. Drawing on the resources of the liberal and rationalist tradition, Anderson interrogates the limits (...) of identity politics and poststructuralism while holding to the importance of theory as a form of life. Considering high-profile trends as well as less noted patterns of argument, The Way We Argue Now addresses work in feminism, new historicism, queer theory, postcolonialism, cosmopolitanism, pragmatism, and proceduralism. The essays brought together here--lucid, precise, rigorously argued--combine pointed critique with an appreciative assessment of the productive internal contests and creative developments across these influential bodies of thought. Ultimately, The Way We Argue Now promotes a revitalized culture of argument through a richer understanding of the ways critical reason is practiced at the individual, collective, and institutional levels. Bringing to the fore the complexities of academic debate while shifting the terms by which we assess the continued influence of theory, it will appeal to readers interested in political theory, literary studies, cultural studies, gender studies, and the place of academic culture in society and politics. (shrink)

Lesbian, gay, bisexual, and queer family-making has exploded in many western nations in the past few decades in the midst of growing social acceptance and legal recognition of queer families, as well as increasing options for same-sex reproduction.1 Philosophers and bioethicists have perhaps been late in taking up these issues compared to scholars in other fields concerned with politics, justice, and cultural criticism. And where philosophers and bioethics have taken up these topics, often the moral issues at stake are framed (...) in a manner that implicitly or explicitly holds heterosexual reproduction through intercourse in a committed relationship to be the normal, natural, and morally unquestioned... (shrink)

Recalling autobiographical memories with others can influence the quality of recall, but little is known about how features of the group influence memory outcomes. In two studies, we examined how the products and processes of autobiographical recall depend on individual vs. collaborative remembering and the relationship between group members. In both studies, dyads of strangers, friends, and siblings recalled autobiographical events individually (elicitation), then either collaboratively or individually (recall). Study 1 involved typing memory narratives; Study 2 involved recalling aloud. We (...) examined shifts in vividness, emotionality, and pronoun use within memory narratives produced by different relationship types. In Study 2, we also coded collaborative dyads’ “collaborative processes” or communication processes. In Study 1, all relationships showed decreased positive emotion and I-pronouns and increased negative emotion within collaboratively-produced memory narratives. In Study 2, all relationships showed increased vividness, reduced emotionality and positive and negative emotion, and increased I- and we-pronouns within collaborativelyproduced memory narratives. However, strangers used collaborative processes differently from friends and siblings. Some collaborative processes were associated with memory qualities. Across studies, collaboration influenced memory quality more than did relationship type, but relationship type influenced dyads’ recall dynamics. These findings indicate the complexity of social influences on memory. (shrink)

“Doing Gender,” Candance West and Don Zimmerman’s famous 1987 article, has become a folk concept—a trope or commonsense resource within the sociology of gender. Yet at the same time, most gender scholars overlook its ethnomethodological premise, visible in both poststructuralist misunderstandings of its argument outside the discipline of sociology and what I term a realist misunderstanding of it in the study of structures and identities within the discipline. Reading West and Zimmerman queerly while clarifying ethnomethodology’s ontology, I refocus attention for (...) critical scholarship on ethnomethodology’s analytic sensibilities for research on gender, race, and sexuality, among other embodiments. Specifically, ethnomethodology reframes a vision of actors as relational, practical actors; repositions gender as accountable, jointly produced social relations, not individual identity; and foregrounds resistance in addition to conformity. Hence, my gender is not mine; it is ours. Ethnomethodology’s ontological shift in temporality to reality-in-production enables interpretive-materialism: a queer, anti-racist, intersectional sociology that is future-facing and in motion. (shrink)

researchers carolyn pedwell and shannon sullivan have begun to examine how habit can help us better understand the concept and lived experience of gender and how habit can act as a tool for enacting social change. John Dewey’s pragmatism also inquires into how individuals can and should act and respond to their conditions and peers in constantly changing times. Through bringing together Iris Marion Young’s analysis of feminine body comportment in her essay “Throwing Like a Girl: A Phenomenology of Feminine (...) Body Comportment, Motility, and Spatiality” and Dewey’s framework of habit that he develops in his book Human Nature and... (shrink)