This article connects value-sensitive design to Gibson’s affordance theory: the view that we perceive in terms of the ease or difficulty with which we can negotiate space. Gibson’s ideas offer a nonsubjectivist way of grasping culturally relative values, out of which we develop a concept of political affordances, here understood as openings or closures for social action, often implicit. Political affordances are equally about environments and capacities to act in them. Capacities and hence the severity of affordances vary with age, (...) health, social status and more. This suggests settings are selectively permeable, or what postphenomenologists call multistable. Multistable settings are such that a single physical location shows up differently – as welcoming or hostile – depending on how individuals can act on it. In egregious cases, authoritarian governments redesign politically imbued spaces to psychologically cordon both them and the ideologies they represent. Selective permeability is also orchestrated according to business interests, which is symptomatic of commercial imperatives increasingly dictating what counts as moral and political goods. (shrink)

In a world which can be increasingly described as a “society of organizations,” it is incumbent upon organizational researchers to account for the role of organizations in determining the well-being of societies and the individuals that comprise them. Workplace spirituality is a young area of inquiry with potentially strong relevance to the well-being of individuals, organizations, and societies. Previous literature has not examined ethical dilemmas related to workplace spirituality that organizations might expect based upon the co-existence of multiple ethical work (...) climates, nor has previous literature accounted for the relevance of the cosmopolitan source of moral reasoning in the ethical treatment of workplace spirituality. The purpose of this paper is to address these gaps by articulating two such ethical dilemmas related to workplace spirituality: the “quiet desperation” dilemma and the instrumentality dilemma. Moreover, I propose two theoretical contexts that foster “both-and” rather than “either-or” thinking, thereby mitigating the relationships between climate combinations and conflictual aspects of the ethical dilemmas. For the “quiet desperation” dilemma, I propose a person–organization fit perspective to emphasize diversity of individual preferences instead of a managerially prescribed uniformity of spirituality. For the instrumentality dilemma, I propose a multiparadigm approach to workplace spirituality research to avoid the privileging of one research interest over another. I conclude with suggestions for future research. (shrink)

Three types of objections have been raised against sweatshops. According to their critics, sweatshops are (1) exploitative, (2) coercive, and (3) harmful to workers. In “The Ethical and Economic Case Against Sweatshop Labor: A Critical Assessment,” Powell and Zwolinski critique all three objections and thereby offer what is arguably the most powerful defense of sweatshops in the philosophical literature to date. This article demonstrates that, whether or not unregulated sweatshops are exploitative or coercive, they are, pace Powell and Zwolinski, harmful (...) to workers. (shrink)

Striking similarities across ape gestural repertoires suggest shared phylogenetic origins that likely provided a foundation for the emergence of language. We pilot a novel approach for exploring possible semantic universals across human and nonhuman ape species. In a forced‐choice task, n = 300 participants watched 10 chimpanzee gesture forms performed by a human and chose from responses that paralleled inferred meanings for chimpanzee gestures. Participants agreed on a single meaning for nine gesture forms; in six of these the agreed form‐meaning (...) pair response(s) matched those established for chimpanzees. Such shared understanding suggests apes' (including humans') gesturing shares deep evolutionary origins. (shrink)

Fairness of Artificial Intelligence decisions has become a big challenge for governments, companies, and societies. We offer a theoretical contribution to consider AI ethics outside of high-level and top-down approaches, based on the distinction between “reality” and “world” from Luc Boltanski. To do so, we provide a new perspective on the debate on AI fairness and show that criticism of ML unfairness is “realist”, in other words, grounded in an already instituted reality based on demographic categories produced by institutions. Second, (...) we show that the limits of “realist” fairness corrections lead to the elaboration of “radical responses” to fairness, that is, responses that radically change the format of data. Third, we show that fairness correction is shifting to a “domination regime” that absorbs criticism, and we provide some theoretical and practical avenues for further development in AI ethics. Using an ad hoc critical space stabilized by reality tests alongside the algorithm, we build a shared responsibility model which is compatible with the radical response to fairness issues. Finally, this paper shows the fundamental contribution of pragmatic sociology theories, insofar as they afford a social and political perspective on AI ethics by giving an active role to material actors such as database formats on ethical debates. In a context where data are increasingly numerous, granular, and behavioral, it is essential to renew our conception of AI ethics on algorithms in order to establish new models of responsibility for companies that take into account changes in the computing paradigm. (shrink)

Recent scholarship has focused attention on the difficulties that evil, suffering, and tragic conflict present to religious belief and moral life. Thinkers have drawn upon many important historical figures, with one significant exception - Augustine. At the same time, there has been a renaissance of work on Augustine, but little discussion of either his work on evil or his influence on contemporary thought. This book fills these gaps. It explores the 'family biography' of the Augustinian tradition by looking at Augustine's (...) work and its development in the writings of Hannah Arendt and Reinhold Niebuhr. Mathewes argues that the Augustinian tradition offers us a powerful, though commonly misconstrued, proposal for understanding and responding to evil's challenges. The book casts new light on Augustine, Niebuhr, and Arendt, as well as on the problem of evil, the nature of tradition, and the role of theological and ethical discourse in contemporary thought. (shrink)

Topics in Cognitive Science, Volume 14, Issue 3, Page 550-573, July 2022.

God and morality -- Jewish ethics -- Christian ethics -- Islamic ethics -- Friendship -- Sexuality -- Marriage and family -- Lying -- Forgiveness -- Love and justice -- Duty, law, conscience -- Capital punishment -- War (I) : towards war -- War (II) : in war -- Religion and the environment -- Pursuits of happiness : labor, leisure, and life -- Good and evil.

What is nature, and how are we to live with it rather than against it, as ecophilosophers enjoin? My own understanding of nature and of our proper relation to it is ultimately traceable to a metaphysics that could be broadly described as panpsychist, in that it attributes an internal principle, or subjectival dimension, to matter generally. I have explored such a metaphysic elsewhere, and do not propose..

Nature in its wider cosmic sense is not at risk from human exploitation and predation. To see life on Earth as but a local manifestation of this wider, indestructable and inexhaustible nature is to shield ourselves from despair over the fate of our Earth. But to take this wide view also appears to make interventionist political action on behalf of nature-which is to say, conservation-superfluous. If we identify with nature in its widest sense, as deep ecology prescribes, then the “self-defence” (...) argument usually advanced by deep ecologists in support of conservation appears not to work. I argue that the need for eco-activism can be reconciled with a rejection of despair within the framework of deep ecology, and that in the process of this reconciliation the meaning of the term conservation acquires a new, spiritual dimension. (shrink)

In this paper I examine the question of when human life begins from a neo-Aristotelian perspective. In my view, the basic principles of Aristotle’s metaphysics inform an account of human life (and the human person) that offers the best available explanation of the available phenomena. This account – the substance account of the human person – can fully incorporate the contemporary findings of empirical embryology, while also recognizing the essential uniqueness of rational human nature.

To evaluate the overall good/welfare of any action, policy or institutional choice we need some way of comparing the benefits and losses to those affected: we need to make interpersonal comparisons of the good/welfare. Yet sceptics have worried either: that such comparisons are impossible as they involve an impossible introspection across individuals, getting ‘into their minds’; that they are indeterminate as individual-level information is compatible with a range of welfare numbers; or that they are metaphysically mysterious as they assume the (...) existence either of a social mind or of absolute levels of welfare when no such things exist. This article argues that such scepticism can potentially be addressed if we view the problem of interpersonal comparisons as fundamentally an epistemic problem – that is, as a problem of forming justified beliefs about the overall good based on evidence of the individual good. (shrink)

Introduction: the figure of this world -- 1. The question of political ontology -- 2. The poetic experience of the world -- 3. The myth of the earth -- 4. The unbearable -- 5. The creature before the law -- 6. The animal for which animality is an issue -- 7. Understanding the happy -- 8. The picture and its captives -- 9. The passing of the figure of this world.

Very soon after I began working on the identity of magic-workers in classical antiquity, I realized that it was necessary to come to terms with a thesis about depictions of erotic magic-working in Greek and Roman literature. It asserted that male writers engaged in a systematic misrepresentation of the realities of magic-working in portraying erotic magic as an exclusively female preserve; the reality was that men were the main participants in this form of magic-working. The thesis is based on the (...) supposition that the truth about erotic magic and the people who performed it is to be found in the formularies or spell-books preserved in papyrus and in defixiones. These two sources of information are said to show us that erotic magic was performed by men and not by the women who are the persons depicted engaging in love-magic in literature. The scholar who first presented the thesis was the late John Winkler. A version of it is to be found in Fritz Graf's general account of Greek and Roman magic. There is agreement over what are taken to be the facts, but views diverge over their interpretation. Winkler appeals to the Freudian notion of denial and transference to offer an explanation not only of the discrepancy between life and literature, but of what he took to be the belief held by the young men who cast erotic spells that the girls who were the objects of their spells were as sexually eager as they were: men, when overwhelmed by sexual desire for unattainable women, through a process of denial transfer that feeling to women, whether old or young, whom they fondly imagine suffer the same intense sexual longings as themselves. (shrink)

Two of Josiah Royce's lectures in Lectures on Modern Idealism concern the work of F. W. J. Schelling, the "poetic seer of splendid metaphysical visions" whom Royce considered "the prince of the romanticists."1 These lectures are titled "The Dialectical Method in Schelling" and "Schelling's Transcendental Idealism." In the former, Royce remarks that "there are two simple ways to avoid all dialectical complications. One is an easy way, viz., not to think at all. The other is a prudent way, viz., not (...) to confess your thoughts."2 But, Royce insists, philosophers (and Schelling, notably) attempt to "confess their contradictions, to live through them, and so, if may be, to get beyond them."3 In his second treatment of .. (shrink)

The proposed paper wishes to reflect on the conception of non-self and Shunyta and how these ideas are discerned in the process of remaking of Man as it is understood in the classical Indian philosophy. The concept of non-self is very carefully elaborated in such a way that it could define the unique relationship that thehuman being have with the world of existence where remaking of man is an absolute necessity to transact with the uncertain and indescribable phenomenal world. The (...) paper would prefer to review this aspect based on the method employed by the Madhyamika Buddhist philosophy, using the idea of shnyata where allphenomenal experiences are delineated based on selflessness of the phenomenal world and of the subjective self (dharmanairatmya and pudgalanairatmya). It is argued here that the conception of self is understandable only contextually where a notional subjective self is in contact with phenomenal happenings of the world, but a proper understanding of either of the entities would reveal the conception of selflessness and the notional self. The procedure of “remaking ofman” is explained as the proper discernment of essencelessness of subjective self. The notion of a real self (pudgala) is clearly understood by reconstructing the psychophysical personality of man that the notion of selflessness is revealed by explaining the function of his dispositions and feelings. A proper conception of sunyata and the procedure remaking of man are intrinsically connected. (shrink)

Research in public relations ethics has focused primarily on moral philosophy and applied normative ethics. Although these efforts may help to theoretically "ground" ethical behavior, they offer little help in understanding the complex processes by which public relations practitioners reason through moral decisions. This article is designed to introduce moral reasoning theories into public relations ethics research by using the Defining Issues Test to generate baseline data for future research.

Rural diversification strategies in Zimbabwe are wide in nature but the environment plays an important role in ensuring that sustainability and structural transformation are achieved. A good understanding of the diversity of rural livelihoods choices and income sources among rural households would therefore inform policy makers on appropriate policy interventions. This paper delves to establish the role of rural diversification strategies in promoting structural transformation in Zimbabwe using Insiza district as a case study. A mixed methods research design was used. (...) Both qualitative and quantitative data collection methods were applied. The study utilized semi-structured interviews with key informants who were purposively sampled to take part in the study. A total of 100 questionnaires were distributed and 86 were returned thus giving the researcher a response rate of 86%. The study’s findings noted that rural diversification is an important component of the rural economy and it plays an important component in order to achieve structural transformation using Insiza district in Zimbabwe as a case study. The study also noted that though climate was negatively impacting on the Insiza district residents, households that diversified their income sources had enhanced income compared with farming households which do not diversify their income sources being vulnerable. The study recommends that the government should intervene by financing and educating the rural folk. Micro-policy should be targeted on rural households incomes that facilitate the provision of widening income options through small scale group schemes. (shrink)

The United States wastes approximately 40% of its food supply. This article will examine the implications of this waste for food insecurity and climate change. It will also explore how the law and social entrepreneurship can be used to confront this public health challenge.

Food insecurity in the United States is a profound public health challenge that hospitals are uniquely situated to address. Through the enactment of the Hospital Readmission Reduction Program, the Affordable Care Act provides a strong economic incentive for hospitals to actively confront food insecurity within the communities they serve. While there is a spectrum of nutrition interventions that hospitals can look to when engaging in these efforts, healthy food prescriptions and medically tailored meals are two particularly innovative and promising approaches (...) that could help hospitals reduce readmissions by addressing the nutritional needs of vulnerable patients. (shrink)

Recent studies indicate that mammalian chromosomes contain discretecis‐acting loci that control replication timing, mitotic condensation, and stability of entire chromosomes. Disruption of the large non‐coding RNA gene ASAR6 results in late replication, an under‐condensed appearance during mitosis, and structural instability of human chromosome 6. Similarly, disruption of the mouse Xist gene in adult somatic cells results in a late replication and instability phenotype on the X chromosome. ASAR6 shares many characteristics with Xist, including random mono‐allelic expression and asynchronous replication timing. (...) Additional “chromosome engineering” studies indicate that certain chromosome rearrangements affecting many different chromosomes display this abnormal replication and instability phenotype. These observations suggest that all mammalian chromosomes contain “inactivation/stability centers” that control proper replication, condensation, and stability of individual chromosomes. Therefore, mammalian chromosomes contain four types ofcis‐acting elements, origins, telomeres, centromeres, and “inactivation/stability centers”, all functioning to ensure proper replication, condensation, segregation, and stability of individual chromosomes. (shrink)

Learners are able to use 2 different types of knowledge to perform a skill. One type is a conscious mental model, and the other is based on memories of instances. The authors conducted 3 experiments that manipulated training conditions designed to affect the availability of 1 or both types of knowledge about an artificial grammar. Participants were tested for both speed and accuracy of their ability to generate letter sequences. Results indicate that model-based training leads to slow accurate responding. Memorybased (...) training leads to fast, less accurate responding and highest achievement when perfect accuracy was not required. Evidence supports participants’ preference for using the memory-based mode when exposed to both types of training. Finally, the accuracy contributed by model-based training declined over a retention interval. (shrink)

In this article I develop Heidegger's phenomenology of poetry, showing that it may provide grounds for rejecting claims that he lapses into linguistic idealism. Proceeding via an analysis of the three concepts of language operative in the philosopher's work, I demonstrate how poetic language challenges language's designative and world-disclosive functions. The experience with poetic language, which disrupts Dasein's absorption by emerging out of equipmentality in the mode of the broken tool, brings Dasein to wonder at the world's existence in such (...) a way that doubt about its reality cannot enter the picture. (shrink)

Modern philosophers tends to regard morality as intrinsically universalist, embracing universal norms that apply formally to each moral agent qua moral agent, independent of particularities such as familial relationships or membership in a specific community. At the same time, however, most of us think (and certainly act as if) those particularist properties play a significant and legitimate role in our moral lives. Accordingly, determining the proper relationship of these two spheres of the moral life is of great importance, but a (...) fully successful resolution of this tension remains lacking. I believe Dietrich von Hildebrand’s work on love, and specifically his development of the idea of Eigenleben (Subjectivity) in The Nature of Love, offers a fruitful way forward. In this paper I begin by laying out some of the chief features of the universalist character of modern moral theory in both Kantianism and consequentialism. I then articulate some of the ways in which von Hildebrand’s understanding of Eigenleben offers us genuine insights towards articulating a substantive account of the proper relationship of the universal demands of morality and the particularist demands of my own life. Specifically, von Hildebrand’s critique of extreme altruism shows that moral agents cannot be properly understood according to merely formal properties like rationality, because each person’s particular Eigenleben is the only real grounds for moral agency. Von Hildebrand develops a critique of depersonalized universalism similar to Bernard Williams’ later criticisms of Kantian moral thought, while offering a positive account that is in many ways more compelling. Ultimately, von Hildebrand allows us to see that a genuine Subjectivity is the necessary grounds for the possibility of love, including and especially the love of God, which serves as the basis for a genuine morality based on objective values. Building on this insight we can begin to articulate an account of the moral life grounded in answering the call of God that can do justice to both our universalist and particularist intuitions. (shrink)

. Underwater communication is usually affected by ambient noise, which may be generated by different sources, such as the wind origin sea-surface sources, ships and under water life. The properties of background noise, which are non-stationary in nature, depend on location, sea depth, wind speed and sound propagation conditions in the area. Overall performance of underwater acoustic instruments can be improved by denoising the underwater signals. This paper proposes a novel denoising method using empirical mode decomposition technique. Frequency domain based (...) thresholding has been used to denoise the signal, which involves three steps: EMD is applied to the noisy signal to decompose the signal into intrinsic mode functions. Thresholding is applied to each IMF in the frequency domain to remove the noise. Thresholded IMFs are added to obtain the denoised signal. Real-time experiments were performed to validate the proposed technique on the basis of the records of the ambient noise data recorded at sea for various wind speed. It was observed that the experimental results are in good agreement with the proposed algorithm under different wind-noise levels. (shrink)

In this highly original work, Mathew A. Foust breaks new ground in comparative studies through his exploration of the connections between Confucianism and the American Transcendentalist and Pragmatist movements. In his examination of a broad range of philosophers, including Confucius, Mencius, Xunzi, Ralph Waldo Emerson, Henry David Thoreau, Charles Peirce, William James, and Josiah Royce, Foust traces direct lines of influence from early translations of Confucian texts and brings to light conceptual affinities that have been previously overlooked. Combining resources (...) from both traditions, Confucianism and American Philosophy offers fresh insights into contemporary problems and exemplifies the potential of cross-cultural dialogue in an increasingly pluralistic world. (shrink)

This book foregrounds postcolonial theory as a lens through which to explore the concept of 'global heritage' and argues that the meso-level spaces of institutional ethos and cultural pedagogy must take an active role in the pursuit of cultural equality. Through interviews and accounts of observational, eampirical data, chapters draw attention to how the cultural capital of Global Majority students is institutionally positioned as a racialised and inferior cultural capital that is constantly required to 'prove itself' in the Western school. (...) Ultimately, the book contributes to international discussion on decolonising education and the spaces within in order to enact change, further the field, and more precisely to recognise the importance of global heritage as vital to a transformative understanding of the West's cultural identity within a globalised world. This book will appeal to scholars, researchers, and post-graduate researchers in the fields of multicultural education, school leadership, management and administration, and education policy and politics more broadly. Those interested in social justice, ideas of cultural and racial equality, and the sociology of education more broadly will also benefit from the volume. (shrink)

This paper empirically re(dis)covers a moment of conjuncture within Leicester when an opportunity opened up through multicultural/anti-racist education for schools and colleges to develop their ‘multicultural capital’. It does this through the thematic analysis of the key proximate document Report of the Working Party on Multicultural Education as well as drawing on interview data provided by two important agents who helped to implement Leicester’s/Leicestershire’s moment of multicultural education. This moment generated a symbolic, ideational, and conceptual shift within Leicester’s education provision (...) toward a more culturally inclusive position that began to recognise the cultural capital of non-white students. However, this moment was to be lost in the ‘neoliberal epoch’. It is argued in this paper that neoliberal education policy/practice has become an enabling mechanism for renascent colonial ideology. By re(dis)covering this vision for the official recognition of non-white cultural capital, this paper demonstrates the possibilities for alternative directions within Leicester’s schools and colleges that can challenge neoliberal and colonial conceptions of education. It suggests that there are still spaces and structures that can be re(dis)covered in order for this vision to be enabled. (shrink)

I argue that a metaphysical controversy, comparable with the ‘pantheism controversy’ of the late 18th century, is being played out today in the world-wide clash between religion and science, in which one side adheres to a strict materialism and the other admits phenomena of inspiritment as having a place in ontology. Just as the pantheism controversy was resolved, to some degree, via the concept of panentheism, so the solution to the contest between science and religion today might be pointing us (...) in a panentheist direction. Taking into account (a) the empirical evidence of science, (b) the widespread evidence of spirit phenomena from different religions and spirit traditions, and (c) that the experience of spirit phenomena varies according to cultural frame of reference, I conclude that spirit phenomena must emanate from something that is common across cultures. The only thing that could be common across cultures is matter: it must be matter itself then that is imbued with spirit. While this position has affinities with panentheism, I argue that ‘panentheism’ is not in fact an appropriate name for it in the 21st century, as this name excludes the experience of many cultures for whom phenomena of inspiritment are not describable in any kind of theistic terms. (shrink)

Some recent commentators have thought that, if updated with the findings of modern embryology, Aristotle’s views on abortion would yield a pro-life conclusion. On the basis of a careful reading of the relevant passage from Politics VII, I argue that the matter is more complicated than simply replacing his defective empirical embryological claims with our more accurate ones. Since Aristotle’s view on abortion was shaped not only by a defective embryology but also by an acceptance of the classical Greek practice (...) of exposure/ infanticide, substituting a more accurate embryology will not straightforwardly generate a strongly pro-life conclusion. In the end, this analysis reveals how different Aristotle’s ethical thought on this matter really is from the contemporary discussion of abortion. (shrink)

Introduction : the treachery and ambivalence of loyalty -- Loyalty, justice, virtue : contemporary debates -- The nature of loyalty -- Loyalty to loyalty -- Learning loyalty -- Loyalty and community -- Disloyalty -- Loyalty, disaster, business : contemporary applications -- Conclusion : the need for loyalty.

This article adds to previous accounts in the scholarship on Confucius's treatments of grief, mourning, death, and dying. Valuing Confucius’s remark that one must understand life to understand death, it is argued that through Confucius’s example in the Analects, we are guided in our quest for such understanding.

: How we understand the world (our metaphysical premise) determines, to a large degree, how we treat it. How we treat our world constitutes our basic modality. Our basic modality colors everything we do—our entire culture takes its cue from it. Three basic modalities are here distinguished. The first is the modality of pre-materialist or traditional, religion-based societies. This is a modality of importuning, the seeking of assistance from supernatural sources. The second is the modality of materialist or modern, secular (...) societies. This is a modality of instrumentalism, involving mastery, control, and a will to re-make the world in accordance with human ends. The third is the modality of prospective post-materialist societies. These societies would be post-religious but not post-spiritual. Their modality would be one of letting the world unfold according to its own nature, and, by extension, finding creative synergies between human and nonhuman conativities. This modality of synergy is explicated by reference to the Daoist notion of wu wei. (shrink)

Loyalty is central to the philosophies of Confucius and Josiah Royce. In the case of Confucius, we see this significance in the emphasis placed in the Analects on zhong (“loyalty,” “other-regard,” or “dutifulness”) and xiao (“filial piety” or “filiality”). In the case of Royce, we see this significance in the emphasis placed on loyalty in The Philosophy of Loyalty. Moreover, in Confucius's and Royce's interactions with disciples and students, we witness appreciable loyalty, to their students and to their respective philosophies. (...) This article compares the teachings—in thought and action—of Confucius and Royce, highlighting the significance of loyalty therein. (shrink)

In this paper I take up the claims of a number of recent commentators who have argued that there is no rational basis for a moral judgment against cannibalism because no successful argument against it can be articulated within the dominant consequentialist or neo-Kantian deontological approaches in normative ethics. While I think cannibalism is clearly morally repugnant, it is surprisingly difficult to explain why. I argue not only that a rational justification of the moral wrongness of cannibalism can be given (...) in terms of a broadly Aristotelian virtue ethics, but also that this requires a broader conception of moral value, and corresponding moral obligations, than is typical within the dominant approaches. (shrink)