Can friendship as a political practice offer enough traction to imagine a borderless world? The startling contemporary rise in aggressive ethno-nationalism and end-times ecological crises have the same root: an inability to be together with humans as much as the natural world. Matt Hern and Am Johal suggest that porous renditions of being-together animated by friendship can spark a repoliticization of the political to surpass the foreclosures of the state, speak to a freedom of movement, and find renovated relationships (...) with the more-than-human. This volume includes interviews with Jean-Luc Nancy, Leela Gandhi and Leanne Simpson. (shrink)

We evaluate people all the time for a wide variety of activities. We blame them for miscalculations, uninspired art, and committing crimes. We praise them for detailed brushwork, a superb pass, and their acts of kindness. We accomplish things, from solving crosswords to mastering guitar solos. We bungle our endeavors, whether this is letting a friend down or burning dinner. Sometimes these deeds are morally significant, but many times they are not. Simply Responsible defends the radical proposal that the (...) blameworthy artist is responsible in just the same way that the blameworthy thief is. We can be responsible for all kinds of different activities, from lip-synching to long division, from murders to meringues, but the relation involved, what author Matt King calls the basic responsibility relation, is the same in every case. We are responsible for the things we do first, then blameworthy or praiseworthy for having done them in light of whether they're good or bad, according to a variety of standards. Why is this a radical proposal? Firstly, because so much of the contemporary literature on moral responsibility has moralized its nature. According to most accounts, moral responsibility is either a special species of responsibility or else depends on moralized capacities. In contrast, King argues that we get a more complete and unifying picture of responsible agency from a more general theory of responsibility. Secondly, the proposal is radical due to its drastic simplicity. King foregoes many of the complications that feature in other accounts of responsibility, arguing that we can make do with less demanding theoretical elements. (shrink)

"Nous vomissons sur tous ces gens qui, subitement, disent être nos amis," ["We vomit on all those people who suddenly declare themselves our friends"],1 Willem, one of the surviving cartoonists from Charlie Hebdo told the press shortly after the 2015 attack on the magazine's offices that left twelve dead, including six of its star cartoonists. Willem was speaking at the peak of demonstrations that were taking place across France in support of the paper, which became known as Republican marches. Thrust (...) suddenly into international prominence, CH editors made a show of their irreverence towards their new supporters, mocking the way their cause was being taken up by their erstwhile political... (shrink)

As I walk into a restaurant to meet up with a friend, I look around and see all sorts of things in my immediate environment—tables, chairs, people, colors, shapes, etc. As a result, I know of these things. But what is the nature of this knowledge? Nowadays, the standard practice among philosophers is to treat all knowledge, aside maybe from “know-how”, as propositional. But in this paper I will argue that this is a mistake. I’ll argue that some knowledge (...) is constituted, not by beliefs toward propositions, but by awareness of properties and objects. Seeing isn’t believing, but it is knowing. After further characterizing this type of knowledge, I will make the case for it. Then I will consider a variety of objections. Finally, I will indicate how our recognition of this knowledge may answer other questions, and solve other problems, in philosophy. (shrink)

I am aware of the rain outside, but only in virtue of looking at a weather report. I am aware of my friend, but only because I hear her voice through my phone. Thus, there are some things that I’m aware of, but only indirectly. Many philosophers believe that there are also some things of which I am directly aware. The most plausible candidates are experiences such as pains, tickles, visual sensations, etc. In fact, the philosophical consensus seems to (...) be that experiences are the only plausible candidates for acquaintance. But I will argue that we are also acquainted with ourselves. After outlining what it means to be acquainted with oneself, I will introduce, develop, and defend a commonly used test for acquaintance. Then I will apply this test to us and show that we pass. I will consider various objections to my argument. But ultimately I will conclude that we can be, and often are, acquainted with ourselves. (shrink)

Quakers express their faith by refraining from war, often actively opposing it. In modern Quakerism, this is known as the ‘Peace Testimony’. This commonly has a negative and positive construal: it is seen as a testimony against war, and as a testimony to the possibility and goodness of peaceful lives. This paper offers an account of how these aspects of the Peace Testimony are unified in and grounded on a corporate experience of being led by God into a way of (...) life that renders war unthinkable. My goal is to make sense of Friends’ activism in light of their religious experience and to introduce some ideas from Quaker practical theology to philosophers and theologians more generally. I begin by considering the role of what Rachel Muers calls ‘negative testimony’ in Quaker peace work, arguing that we risk misunderstanding this work if we do not see the unity of the Peace Testimony’s negativity and Friends’ positive peace-making endeavors. I then turn to the Testimony’s ground, which I claim can be nothing other than an experience of direct revelation. I conclude by arguing that prominent objections to pacifism, such as Elizabeth Anscombe’s, hold little weight against the Peace Testimony. (shrink)

Despite extensive discussion of naïve realism in the wider philosophical literature, those influenced by the phenomenological movement who work in the philosophy of perception have hardly weighed in on the matter. It is thus interesting to discover that Edmund Husserl’s close philosophical interlocutor and friend, the early twentieth-century phenomenologist Johannes Daubert, held the naive realist view. This article presents Daubert’s views on the fundamental nature of perceptual experience and shows how they differ radically from those of Husserl’s. The author (...) argues, in conclusion, that Daubert’s views are superior to those of Husserl’s specifically in the way that they deal with the phenomenon of perceptual constancy. (shrink)

How should we talk to Angry Uncle, or attempt to persuade any very ignorant audience? This paper discusses several strategies, including fact dumping, consistency checking, pandering, and just being friendly. It defends the continued value of fact dumping and consistency checking despite skeptical doubts rooted in recent cognitive science literature about their strategic efficacy. Pandering and friendliness often fail to confront our audience with epistemic resistance and so face serious limitations as means of responding to ignorance. Any reasonable view of (...) how to talk to Angry Uncles must also consider how to meet relevant moral standards, such as showing respect for ourselves, our audience, and important social causes. Without some fact dumping and consistency checking, pandering and friendliness often fail to meet these standards. All in all, the various modes work best together, and it would be a mistake to conclude from unfavorable cognitive science research that we should avoid fact dumping and consistency checking in Angry Uncle exchanges. (shrink)

A common trait of all realistic political theories is the rejection of a conception of political theory as applied moral philosophy and an attempt to preserve some form of distinctively political thinking. Yet the reasons for favouring such an account of political theory can vary, a point that has often been overlooked in recent discussions by realism’s friends and critics alike. While a picture of realism as first-and-foremost an attempt to develop a more practical political theory which does not reduce (...) morality to politics is often cited, in this paper we present an alternative understanding in which the motivation to embrace realism is grounded in a set of critiques of or attitudes towards moral philosophy which then feed into a series of political positions. Political realism, on this account, is driven by a set of philosophical concerns about the nature of ethics and the place of ethical thinking in our lives. This impulse is precisely what motivated Bernard Williams and Raymond Geuss to their versions of distinctively realist political thought and is important to emphasise because it demonstrates that realism does not set politics against ethics (a misunderstanding typically endorsed by realism’s critics) but is rather an attempt to philosophise about politics without relying on understandings of morality which we have little reason to endorse. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.1 (2002) 83-104 [Access article in PDF] Reluctant Modernism: Moses Mendelssohn's Philosophy of History Matt Erlin In a well-known passage from the second section of Jerusalem (1784) Moses Mendelssohn takes his old friend Lessing to task for his recent treatise on The Education of the Human Race (1780). His respect for the author notwithstanding, Mendelssohn has little sympathy for Lessing's view (...) of human progress. Opposing the attempt to force the entire species into a single framework of linear development, Mendelssohn claims that, as a species, humankind has always oscillated between cultivation and barbarism. Borrowing the "ages of man" metaphor that Lessing employed in his own discussion, he writes that at almost any point in human history, man is "child, adult, and old man at the same time, though in different places and regions of the world." 1 Against Lessing's concept of global progress Mendelssohn proposes a model in which each individual follows his own trajectory of self-cultivation, a trajectory that begins before birth, intersects more or less briefly with the plane of historical time, and then continues after death into eternity.Mendelssohn's resistance to the Geschichtsphilosophie articulated here by Lessing and later appropriated by Kant, Schiller, and Hegel has been subject to a variety of interpretations. Not surprisingly, more recent commentators have stressed the philosopher's defense of particularity, his opposition to a totalizing theory of history that threatens to grant the individual nothing more than a bit part in the realization of some future state of human perfection. Norbert Hinske, for example, has argued that Mendelssohn's late writings engage in a conscious confrontation with Kant's understanding of historical progress. 2 [End Page 83]According to Hinske, especially Mendelssohn's short text On the Ideal Constitution indicates that the author "must have recognized spontaneously that Kant's proposed solution, whether intentionally or unintentionally, degraded the individual to a mere means of social progress...." 3Mendelssohn's concern for the individual is certainly central to his rejection of a species-based historical teleology, but one should also keep in mind the ethnic and cultural implications of such a model. As both Kant's and Hegel's later writings reveal, any attempt to understand human history in terms of a coherent, linear narrative, especially one that culminates in the rise of Christian Europe, is necessarily troubled by the continued existence of Judaism. In other words it is not just the individual who suffers an implicit reduction in status in late eighteenth-century theories of progress; entire cultures become vestigial once their historical function has been fulfilled. 4 Although the texts containing the most striking hostility toward Judaism were published after the appearance of Jerusalem, a somewhat surprising anti-Jewish bias is already evident in Lessing's explorations of the topic. Lessing does after all refer to the Jews in the period of Egyptian exile as "the most rude and the most ferocious" people imaginable. 5 Moreover, although he grants them a crucial role as educators of humanity, this role lasts only until the appearance of Jesus Christ, an event that simultaneously marks the end of the childhood of humankind. As Hans Liebeschütz has remarked, Lessing's adoption of this position must have been quite a blow to Mendelssohn. 6Each of these reasons for Mendelssohn's skepticism is significant in its own right; taken together, they also raise fundamental questions regarding his relationship to modernity and modern historical consciousness more generally. In one respect, of course, the topic of Mendelssohn's modernity has been much debated. Ever since Alexander Altmann's 1973 biography addressed the philosopher's complex relation to the "two disparate worlds of Judaism and modern Enlightenment," scholars have sought to untangle the strands of tradition and innovation in his work. 7 Most recently, Allan Arkush has depicted Mendelssohn as a radical deist whose observance of Jewish law was largely [End Page 84] strategic, while David Sorkin has emphasized the more conservative aims of his long neglected Hebrew works. 8In light of this interest... (shrink)

Problems of climate change present new challenges for social theory. In this article we focus on the task of understanding and analyzing car dependence, using this as a case through which to introduce and explore what we take to be central but underdeveloped questions about how infrastructures and complexes of social practice connect across space and time. In taking this approach we work with the proposition that forms of energy consumption, including those associated with automobility, are usefully understood as outcomes (...) of interconnected patterns of social practices, including working, shopping, visiting friends and family, going to school, and so forth. We also acknowledge that social practices are partly constituted by, and always embedded in material arrangements. Linking these two features together, we suggest that forms of car dependence emerge through the intersection of infrastructural arrangements that are integral to the conduct of many practices at once. We consequently explore the significance of professional – and not only ‘ordinary’ – practices, especially those of planners and designers who are involved in reconfiguring infrastructures of different scales, and in the practice dynamics that follow. (shrink)

The Basic-Income Guarantee is a governmental programme of income redistribution that enjoys an increasing predicament among academic and political circles. Traditionally, the philosophical defence for this programme has been articulated from the standpoint of social liberalism, republicanism, or communism. Recently, however, libertarian philosopher Matt Zwolinski also tried to reconcile the Basic-Income Guarantee scheme with libertarian ethics. To do so, he resorted to the Lockean proviso: to the extent that the institutionalization of private property impoverishes certain people by depriving their (...) access to natural resources, these people deserve compensation and the most pragmatic way of providing this is through a Basic-Income Guarantee. This paper examines Zwolinski’s arguments and responds by demonstrating that the Basic-Income Guarantee is incompatible with libertarian ethics: the current levels of poverty are not caused by the institutionalization of private property and the Basic-Income Guarantee does not constitute a pragmatic approach to eradicate poverty. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. (...) Rudnick, Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

Cognitive science has recently made some startling discoveries about temporal experience, and these discoveries have been drafted into philosophical service. We survey recent appeals to cognitive science in the philosophical debate over whether time objectively passes. Since this research is currently in its infancy, we identify some directions for future research.

The article explores the comprehensibility of court forms by providing a quantitative overview and a qualitative analysis of such syntactic characteristics as length and structure of sentences and noun phrases. The analysis is viewed in the broader context of genre characteristics of court forms, their role within legal proceedings, and their function for eliciting narratives from court users. The findings show that while the elicitation strategies are not always coherently aligned with the guidance sections, the guidance itself condenses legal and (...) procedural information into overly complex and verbose syntactic constructions. Comprehensibility barriers are thus created through breaks in information flow, ambiguous syntactic constructions, missing information and misalignment between questions and guidance. Such comprehension challenges have a negative impact on the potential of court users to effectively engage with legal proceedings. (shrink)

Causal models of agents have been used to analyse the safety aspects of machine learning systems. But identifying agents is non-trivial -- often the causal model is just assumed by the modeler without much justification -- and modelling failures can lead to mistakes in the safety analysis. This paper proposes the first formal causal definition of agents -- roughly that agents are systems that would adapt their policy if their actions influenced the world in a different way. From this we (...) derive the first causal discovery algorithm for discovering agents from empirical data, and give algorithms for translating between causal models and game-theoretic influence diagrams. We demonstrate our approach by resolving some previous confusions caused by incorrect causal modelling of agents. (shrink)

This volume presents new essays by leading figures in speech-act theory, the interdisciplinary study of things we do with words. They range over formal semantics and pragmatics, foundational issues about the nature of linguistic representation, and issues at the intersection of the philosophy of language, ethics, and political philosophy.

Knowing Nature brings together political ecologists and science studies scholars to showcase the key points of encounter between the two fields and how this ...

Legal structures may form barriers to, or enablers of, adoption of precision agriculture management with small autonomous agricultural robots. This article develops a conceptual regulatory framework for small autonomous agricultural robots, from a practical, self-contained engineering guide perspective, sufficient to get working research and commercial agricultural roboticists quickly and easily up and running within the law. The article examines the liability framework, or rather lack of it, for agricultural robotics in EU, and their transpositions to UK law, as a case (...) study illustrating general international legal concepts and issues. It examines how the law may provide mitigating effects on the liability regime, and how contracts can be developed between agents within it to enable smooth operation. It covers other legal aspects of operation such as the use of shared communications resources and privacy in the reuse of robot-collected data. Where there are some grey areas in current law, it argues that new proposals could be developed to reform these to promote further innovation and investment in agricultural robots. (shrink)

Decaying wood, while an abundant and stable resource, presents considerable nutritional challenges due to its structural rigidity, chemical recalcitrance, and low nitrogen content. Despite these challenges, certain insect lineages have successfully evolved saproxylophagy (consuming and deriving sustenance from decaying wood), impacting nutrient recycling in ecosystems and carbon sequestration dynamics. This study explores the uneven phylogenetic distribution of saproxylophagy across insects and delves into the evolutionary origins of this trait in disparate insect orders. Employing a comprehensive analysis of gut microbiome data, (...) from both saproxylophagous insects and their non‐saproxylophagous relatives, including new data from unexplored wood‐feeding insects, this Hypothesis paper discusses the broader phylogenetic context and potential adaptations necessary for this dietary specialization. The study proposes the “Detritivore‐First Hypothesis,” suggesting an evolutionary pathway to saproxylophagy through detritivory, and highlights the critical role of symbiotic gut microbiomes in the digestion of decaying wood. (shrink)

Social enterprises are hybrid organizations that primarily pursue social missions while also seeking economic gains. Drawing on workplace diversity and conflict theories, this article addresses recent calls for further research to explore how employees within social enterprises experience internal conflicts arising from the organizational pursuit of dual, competing missions (i.e., social and economic), and how social enterprises manage, and potentially overcome, these challenges. In the context of Korean social enterprise, we conducted a quantitative study that built on an initial explorative (...) qualitative study. Our research examined whether perceived participatory human resource management practices and diversity climate increase employees’ affective commitment by reducing their relational conflict. We further explored a boundary condition, perceived social impact, which strengthened this mediation relationship. Our results offer significant insights into social enterprise, business ethics, and broader management literature. Implications for future research and practice are also discussed. (shrink)

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

Political ecology and science studies have found fertile meeting ground in environmental studies. While the two distinct areas of inquiry approach the environment from different perspectives—one focusing on the politics of resource access and the other on the construction and perception of knowledge—their work is actually more closely aligned now than ever before. Knowing Nature brings together political ecologists and science studies scholars to showcase the key points of encounter between the two fields and how this intellectual mingling creates a (...) lively and more robust ecological framework for the study of environmental politics. The contributors all actively work at the interface between these two fields, and here they use empirical material to explore questions of theoretical and practical import for understanding the politics that surround nature-society relations, from wildlife management in the Yukon to soil fertility in Kenya. In addition, they examine how various environmental knowledge claims are generated, packaged, promoted, and accepted (or rejected) by the different actors involved in specific cases of environmental management, conservation, and development. Finally, they ask what is at stake in the struggles surrounding environmental knowledge, how such struggles shape conceptions of the environment, and whose interests are served in the process. (shrink)

The UN Convention against Torture defines torture as “any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person” by someone acting in an official capacity for purposes such as obtaining a confession or punishing or intimidating that person.1 It is unethical for healthcare professionals to participate in torture, including any use of medical knowledge or skill to facilitate torture or allow it to continue, or to be present during torture.2-7 Yet medical participation (...) in torture has taken place throughout the world and was a prominent feature of the US interrogation practice in military and Central Intelligence Agency (CIA) detention facilities in the years after the attacks of 11 September 2001.8-11 Little attention has been paid, however, to how a regime of torture affects the ability of health professionals to meet their obligations regarding routine clinical care for detainees. -/- The 2016 release of previously classified portions of guideline from the CIA regarding medical practice in its secret detention facilities sheds light on that question. These show that the CIA instructed healthcare professions to subordinate their fundamental ethical obligations regarding professional standards of care to further the objectives of the torturers. (shrink)

The potential to instrumentalize drug use based upon the detection of very many different drug states undoubtedly exists, and such states may play a role in psychiatric and many other drug uses. Nevertheless, nonaddictive drug use is potentially more parsimoniously explained in terms of sensation seeking/impulsivity and drug expectations. Cultural factors also play a major role in nonaddictive drug use.

Objectives“Attachment difficulties” is an umbrella term often used to describe various forms of non-secure attachment. Differentiating “attachment difficulties” from autism spectrum disorder and attention deficit hyperactivity disorder has been characterized as challenging. Few studies have explored how this happens in practice, from the perspective of professionals.DesignQualitative study.MethodsWe conducted in-depth semi-structured interviews with healthcare professionals from five NHS Foundation Trusts in the United Kingdom. Participants were recruited using a combination of snowballing, convenience and purposive sampling. Data were analyzed using a thematic (...) approach.ResultsWe identified six interrelated themes that might reflect difficulties with differential conceptualization. These include: a clinical lexicon of attachment; approaching attachment with caution; contextual factors; perceived characteristic behaviors; assessing attachment and adjacent supports; spotlighting intervention and dual conceptualization.ConclusionOur results indicate some of the ways suspicions around attachment are raised in practice. We advocate for more dialogue between research and practice communities on issues of differential conceptualization. We call for collaboration between a panel of experts consisting of attachment and neurodevelopmental orientated practitioners and researchers, to clarify issues around differentiating between attachment difficulties, ASD, and ADHD. (shrink)

The Skillfulness of Virtue provides a new framework for understanding virtue as a skill, based on psychological research on self-regulation and expertise. Matt Stichter lays the foundations of his argument by bringing together theories of self-regulation and skill acquisition, which he then uses as grounds to discuss virtue development as a process of skill acquisition. This account of virtue as skill has important implications for debates about virtue in both virtue ethics and virtue epistemology. Furthermore, it engages seriously with (...) criticisms of virtue theory that arise in moral psychology, as psychological experiments reveal that there are many obstacles to acting and thinking well, even for those with the best of intentions. Stichter draws on self-regulation strategies and examples of deliberate practice in skill acquisition to show how we can overcome some of these obstacles, and become more skillful in our moral and epistemic virtues. (shrink)

This article attempts to determine whether there exists a coherent, plausible, and ultimately compelling explication of what it is to act neutrally. I argue that there is – an account I label neutrality of volition, and according to which an actor acts non-neutrally where she either acts for the purpose of differentially helping or hindering a particular party in a given contest, or acts or in the belief that there is a substantial likelihood that her action will have this effect. (...) Along the way, I suggest that political philosophers concerned with whether justice requires that the state’s laws and policies be publicly justifiable, as well as legal commentators who note that oftentimes laws of general application have disparate impacts, would do well to cease framing their arguments in the language of neutrality. I conclude by arguing that debate over the proper interpretation of neutrality is not merely a matter of semantics. Having identified an account of neutrality that aligns with our ordinary understanding of the concept, and which is also internally consistent, we have access to a conceptual tool that we can use to make better sense of a wide array of actions in the political sphere and beyond, while also avoiding an unhelpful conflation of neutrality with distinct concepts such as fairness, public justifiability, anti-perfectionism, equal impact, and non-discrimination. (shrink)

How to embed reflexivity in public participation in techno-science and to open it up to the agency of publics are key concerns in current debates. There is a risk that engagements become limited to “laboratory experiments,” highly controlled and foreclosed by participation experts, particularly in upstream techno-sciences. In this paper, we propose a way to open up the “participation laboratory” by engaging localized, self-assembling publics in ways that respect and mobilize their ecologies of participation. Our innovative reflexive methodology introduced participatory (...) methods to public engagement with upstream techno-science, with the public contributing to both the content and format of the project. Reflecting on the project, we draw attention to the largely overlooked issue of temporalities of participation, and the co-production of futures and publics in participation methodologies. We argue that many public participation methodologies are underpinned by the open futures model, which imagines the future as a space of unrestrained creativity. We contrast that model with the lived futures model typical of localized publics, which respects latency of materials and processes but imposes limits on creativity. We argue that to continue being societally relevant and scientifically important, public participation methods should reconcile the open future of research with the lived futures of localized publics. (shrink)

The idea that fictions may educate us is an old one, as is the view that they distort the truth and mislead us. While there is a long tradition of passionate assertion in this debate, systematic arguments are a recent development, and the idea of empirically testing is particularly novel. Our aim in this chapter is to provide clarity about what is at stake in this debate, what the options are, and how empirical work does or might bear on its (...) resolution. We distinguish between merely influencing people’s opinions and providing genuine learning, where the latter requires that the source of the change in opinion should be reliable. Other important ideas here are the extent to which authors of fiction may be considered to provide testimony, or something like it, and the possibility of recognizing an unstated purpose in the project of the fictional work. We ask whether fictions can furnish us not merely with ideas but with reasons for believing them, perhaps by constituting thought experiments. We consider whether the focus should be on understanding rather than on knowledge, and whether fictions can inform us about the qualities of another’s experiences. We briefly describe some experimental work of recent decades and suggest that the evidence for learning from fiction is currently meagre. (shrink)

What place, if any, ought cultural considerations have when we blame and punish in the criminal law? Bringing together political and legal theorists Criminal Law and Cultural Diversity offers original and diverse discussions that go to the heart of both legal and political debates about multiculturalism, human agency, and responsibility.

In this paper, we provide an overview of our ongoing project in the Genetics and Human Agency Initiative sponsored by the John Templeton Foundation. Our project focuses on the ways that lay beliefs about the heritability of virtue influence reasoning about the nature of virtue, parenting behaviors, and the development of virtue in children. First, we provide philosophical perspectives on the nature of virtue and suggest that viewing virtue as a malleable skill may have important advantages. Next, we review theory (...) and research that highlights the ways that lay heritability beliefs potentially undermine conceptualizations of virtue as a malleable skill. Finally, we discuss how lay heritability beliefs might ultimately affect parent–child interactions and child virtue development. The paper thus provides a brief description our project’s theoretical foundation and a general look at the empirical questions it will tackle. (shrink)