To make abstractions hold good in actuality means to destroy actuality.

Societies change over time. Chattel slavery and foot-binding have been abolished, democracy has become increasingly widespread, gay rights have become established in some countries, and the animal rights movement continues to gain momentum. Do these changes count as moral progress? Is there such a thing? If so, how should we understand it? These questions have been receiving increasing attention from philosophers, psychologists, biologists, and sociologists in recent decades. This survey provides a systematic account of recent developments in the understanding of (...) moral progress. We outline the concept of moral progress and describe the different types of moral progress identified in the literature. We review the normative criteria that have been used in judging whether various developments count as morally progressive or not. We discuss the prospects of moral progress in the face of challenges that claim that moral progress is not psychologically possible for human beings, and we explore the metaethical implications of moral progress. (shrink)

Introduction IT is generally agreed that Charles Sanders Peirce was one of America's greatest philosophers, yet even today there is little agreement as to ...

The power of technology to transform religions, science, and political institutions has often been presented as nothing short of revolutionary. Does technology have a similarly transformative influence on societies’ morality? Scholars have not rigorously investigated the role of technology in moral revolutions, even though existing research on technomoral change suggests that this role may be considerable. In this paper, we explore what the role of technology in moral revolutions, understood as processes of radical group-level moral change, amounts to. We do (...) so by investigating four historical episodes of radical moral change in which technology plays a noteworthy role. Our case-studies illustrate the plurality of mechanisms involved in technomoral revolutions, but also suggest general patterns of technomoral change, such as technology’s capacity to stabilize and destabilize moral systems, and to make morally salient phenomena visible or invisible. We find several leads to expand and refine conceptual tools for analysing moral change, specifically by crystallizing the notions of ‘technomoral niche construction’ and ‘moral payoff mechanisms’. Coming to terms with the role of technology in radical moral change, we argue, enriches our understanding of moral revolutions, and alerts us to the depths of which technology can change our societies in wanted and unwanted ways. (shrink)

Obtaining human genetic samples is vital for many biobank research purposes, yet, the ethics of obtainment seems to many fraught with difficulties. One key issue is consent: it is by many considered ethically vital that consent must be fully informed (at least ideally speaking) in order to be legitimate. In this paper, we argue for a more liberal approach to consent: a donor need not know all the specifics of future uses of the sample. We argue that blanket consent is (...) ethically defensible, and that this is buttressed by considerations of (justified) trust-relations. Given robust institutional oversight, blanket consent is a permissible form of consent in the bio-banking context. (shrink)

In the last few decades, several philosophers have written on the topic of moral revolutions, distinguishing them from other kinds of society-level moral change. This article surveys recent accounts of moral revolutions in moral philosophy. Different authors use quite different criteria to pick out moral revolutions. Features treated as relevant include radicality, depth or fundamentality, pervasiveness, novelty and particular causes. We also characterize the factors that have been proposed to cause moral revolutions, including anomalies in existing moral codes, changing honour (...) codes, art, economic conditions and individuals or groups. Finally, we discuss what accounts of moral revolutions have in common, how they differ and how moral revolutions are distinguished from other kinds of moral change, such as drift and reform. (shrink)

Adherents of the Abrahamic religions have traditionally held that God is morally perfect and unconditionally deserving of devotion, obedience, love, and worship. The Jewish, Christian, and Islamic scriptures tell us that God is compassionate, merciful, and just. As is well-known, however, these same scriptures contain passages that portray God as wrathful, severely punitive, and jealous. Critics furthermore argue that the God of these scriptures commends bigotry, misogyny, and homophobia, condones slavery, and demands the adoption of unjust laws-for example, laws that (...) mandate the death penalty for adultery and rebellion against parents, and laws institutionalizing in various ways the diverse kinds of bigotry and oppression just mentioned. In recent days, these sorts of criticisms of the Hebrew Bible have been raised in new and forceful ways by philosophers, scientists, social commentators, and others. This volume brings together eleven original essays representing the views of both critics and defenders of the character of God as portrayed in these texts. Authors represent the disciplines of philosophy, religion, and Biblical studies. Each essay is accompanied by comments from another author who takes a critical approach to the thesis defended in that essay, along with replies by the essay's author. (shrink)

George Berkeley's two major works, A Treatise Concerning the Principles of Human Knowledge and Three Dialogues Between Hylas and Philonous, are presented here, together with perhaps the most searching examination his ideas received during his lifetime, that of the American Samuel Johnson, who corresponded with Berkeley during his stay in the country.

The most controversial condition that the AGM theory of rational belief change places on belief contraction is the recovery condition. The condition is controversial because of a series of putative counterexamples due (separately) to I. Levi and S. O. Hansson. In this paper we show that the conflicts that Levi and Hansson arrange between AGM contraction and our intuitions about how to give up beliefs are merely apparent. We argue that these conflicts disappear once we attend more closely to the (...) identification of the beliefs contracted away in each counterexample case. Since, on our view, speakers' belief contraction intentions are often more complicated than they may first appear, we are led to develop apparatus for thinking about the communication and identification of those intentions. Our argument refocuses attention on the difficult question of how to apply the AGM theory to particular cases. (shrink)

We consider connections between number sense—the ability to judge number—and the interpretation of natural language quantifiers. In particular, we present empirical evidence concerning the neuroanatomical underpinnings of number sense and quantifier interpretation. We show, further, that impairment of number sense in patients can result in the impairment of the ability to interpret sentences containing quantifiers. This result demonstrates that number sense supports some aspects of the language faculty.

More than any other thinker, Giorgio Agamben shows us that philosophy is also a matter of style and politics a matter of poetics. This book explores the unexpected and illuminating paths that his work traces across the territories of law and literature, linguistics, dance or cinema, in search of a new idea and practice of the community. It offers an irreplaceable introduction to one of the most fascinating thinkers of our time.'Jacques RanciereGathering some of the most important established and emerging (...) scholars to examine his body of work, this collection of essays seeks to explore Agamben's thought from these broader philosophical and literary concerns, underpinning its place within larger debates in continental philosophy. Including a contribution by Agamben himself, it is essential reading for anyone interested in his work.In the past five years, Giorgio Agamben has emerged as one of the most important continental philosophers. This burgeoning popularity of his work has largely been confined to a study of the homo sacer series. Yet these later 'political' works have their foundation in Agamben's earlier works on the philosophy of language, aesthetics and literature. From a philosophy of language and linguistics that leads to a broader theory of representation, Agamben develops a critical theory that attempts to explore the hiatuses and paradoxes that govern discursive practice across a broad range of disciplines. (shrink)

Stress at work is a frequent subject of scientific research. In most of this, the unit of analysis has been the employee and his or her work stress. Historical, cultural and macro-contextual approaches have rarely been included in the analytical framework. In this study, we examined secular trends in scientific publications on work stress, and analysed how, over a period of 50 years, a new discursive, institutional, intellectual and subjective space has developed, in which questions related to workers’ diminished mental (...) energy became the centre of attention. Our interpretation links the occupational health debate to the broader historical and cultural processes that took place in western countries and work organizations in the period 1960–2011. Our quantitative analysis shows how the number of work stress publications rose steeply until the early 2000s and how the growth evened out and even started to decline in some data sources in the early 2010s. It would seem that work stress research is reaching its peak and that other conceptualizations in the domain of occupational health (e.g. resource-based views) are becoming more important. This historical study provides new insights regarding the nature of work stress and its links with societal changes for all those interested in the changing nature of health at work. (shrink)

In the summer of 2009, we conceived a special issue of MediaTropes on the theme of “bioconvergence.” We sent out an initial circular to measure interest and solicited abstracts from scholars across disciplines. We received so many engaging and excellent contributions that we decided to publish two volumes of this special issue. Volume I appears here, while the publication of Volume II is anticipated in early 2012. The contributions to this volume examine, from a range of angles, the ways in (...) which living bodies, media, and technologies “converge.” The starting proposition of this special issue is that bodies are technologized and conceived increasingly in technical and biotechnological terms, while correspondingly, techniques and technologies have become increasingly “bodied.” Moreover, both tendencies are pointedly and pervasively mediatized as bodies and technologies constitute intercutting currents of spectacle and digitality in public and cultural life... (shrink)

This book presents a new classification system for acts of wrongdoing, sanctions imposed on the people who commit those acts, and the aims these sanctions intend to achieve.

This monograph analyzes the moral reasoning behind people's proposed consequences for wrongdoers and compares group modes of moral decision making.

From Leibniz's time until the mid-1970s, the word ‘theodicy’ was used to describe attempts to explain God's permission of evil. Since the mid-1970s, however, it has taken on a more refined sense among philosophers of religion – a change that can be attributed to Alvin Plantinga's book God, Freedom and Evil. In this work, Plantinga distinguishes between two types of explanations of evil that theists might construct. The first type is offered in response to arguments that the coexistence of God (...) and evil is impossible. Explanations of this sort, which Plantinga calls ‘defences’, need only show the logical compatibility of God and evil. The second type aims to provide plausible and perhaps even likely-to-be-true explanations of evil, explanations which show that the existence of evil is not unlikely given the existence of God. Plantinga labelled explanations of this latter sort ‘theodicies’. His distinction has left a lasting mark on the field, and in the contemporary literature philosophers of religion use the term ‘theodicy’ in this narrower sense, and it is in this sense that it will be addressed in this article. The article discusses the punishment theodicy, the natural consequence theodicy, the free-will theodicy, the natural-law theodicy, soul-making theodicies, and theodicies of animal suffering. (shrink)

We examine the emergence of the ‘postfeminist’ sensibility from feminist theory and praxis, and its relation and relevance to education. Analytical frameworks such as postfeminism and intersectionality have given equal weight to recognition-based struggles, such as those based on sexual, racial, class-based, gender-related identities. We follow Nancy Fraser’s argument that these identity-based movements have been co-opted by neoliberal politicians and bureaucratic policy-makers, and become a divide and rule strategy, neglecting the subjugating power of capital. Beginning with third-wave feminism’s emphasis on (...) individual identity, women’s struggles have been become a part of the greater parisitic neoliberal project. We consider the implications of this docile and domesticated feminism for the education of women. (shrink)

If we suppose that reasonable belief is reasonable not because it has a foundation but because it is self-correcting, and that bodies of reasonable belief are self-correctable in virtue of their web-like internal structure, then it becomes natural to ask for explicit accounts both of self-correction itself, and of the web-like internal structure that makes self-correction possible: The theory of rational belief change. ;In this essay we study qualitative, logical theories of rational belief change, in particular the AGM account, and (...) its offshoot, the theory base account. Throughout, however, we use quantitative, probabilistic models as foils. ;We first undertake a systematic, critical study of the AGM account, focusing especially on its "possible worlds" formulation and on its theory of belief revision. According to the AGM account we can represent AGM revision by simple computations over total preorders of possibilities. We investigate iterated AGM revision from this perspective, and prove that symmetry considerations familiar from social choice theory essentially determine a particular ordering dynamics. These symmetry arguments put an upper bound on the sorts of responsiveness we can expect from the AGM model of rational belief change. The most widely criticized feature of the AGM account is its "recovery" condition on belief contraction. We show how to deflect all existing criticisms to recovery by paying close to attention to exactly which beliefs are given up in a particular case. The principal cost of this strategy is that the AGM account becomes harder to apply and to test. ;Theory base accounts add a layer of syntactically-encoded information to the AGM model. We show that this approach fails comprehensively: that it cannot successfully coordinate the syntactic layer of information with underlying contents or with necessary ordering information, and that it sanctions demonstrably irrational belief changes. Our diagnosis is, in part, that the theory base account conflates two distinct sorts of nonmonotonic belief change. ;Lastly, we summarize our current research into quantitative accounts of rational belief change, focusing on a model that generalizes irreducibly two-place probability, and that has the AGM account as a limiting case. (shrink)

The key assumption is that of Leinaas and Myrheim and of Berry and Robbins, here specialized to spin zero: for n particles, the argument of the wave function should be the unordered multiplet {r 1,r 2,...,r n }. I also make use of the requirement that wave functions in the domain of the Hamiltonian must be continuous functions of the spatial variables. The new proof presented here has advantages of simplicity and transparency in comparison with earlier work based on the (...) same two principles and it uses weaker assumptions, especially avoiding the use of rotations of the relative coordinate of identical particles. (shrink)

A philosophical approach to interracial dialogue in North America is based on moral and epistemological principles defended by James M. Jones, Lawrence Thomas, and Cornel West. The different perspectives of the racial majority and racial minorities give rise to different moral obligations.