This article concerns itself with the relationship between implicit moral cognitions and decisions in the realm of business ethics. Traditionally, business ethics research emphasized the effects of overt or explicit attitudes on ethical decision-making and neglected intuitive or implicit attitudes. Therefore, based on an implicit social cognition approach it is important to know whether implicit moral attitudes may have a substantial impact on managerial ethical decision-making processes. To test this thesis, a study with 50 participants was conducted. In this study (...) the participants were asked to work on a deliberative managerial ethical decision-making task, in which they had to decide on one of two options. Implicit moral attitudes towards the two options were measured using the implicit association test (IAT). A semantic differential scale was used to diagnose explicit moral attitudes towards the two options. Each step taken within the deliberative decision-making process, as well the decision itself, was assessed using a scoring model-based decision analysis and a decision-making questionnaire. The results of this study show that implicit moral attitude has a great influence on the deliberative ethical decision-making process. The derived conclusion is that complex and deliberative decision-making processes in the context of business ethics can be affected by implicit social cognitions such as implicit moral attitudes. (shrink)

The concept of toleration plays a central role in pluralistic societies. It designates a stance which permits conflicts over beliefs and practices to persist while at the same time defusing them, because it is based on reasons for coexistence in conflict - that is, in continuing dissension. A critical examination of the concept makes clear, however, that its content and evaluation are profoundly contested matters and thus that the concept itself stands in conflict. For some, toleration was and is an (...) expression of mutual respect in spite of far-reaching differences, for others, a condescending, potentially repressive attitude and practice. Rainer Forst analyses these conflicts by reconstructing the philosophical and political discourse of toleration since antiquity. He demonstrates the diversity of the justifications and practices of toleration from the Stoics and early Christians to the present day and develops a systematic theory which he tests in discussions of contemporary conflicts over toleration. (shrink)

Introduction: the foundation of justice -- Practical reason and justifying reasons: on the foundation of morality -- Moral autonomy and the autonomy of morality : toward a theory of normativity after Kant -- Ethics and morality -- The justification of justice: Rawls's political liberalism and Habermas's discourse theory in dialogue -- Political liberty: integrating five conceptions of autonomy -- A critical theory of multicultural toleration -- The rule of reasons: three models of deliberative democracy -- Social justice, justification, and power (...) -- The basic right to justification: toward a constructivist conception of human rights -- Constructions of transnational justice: comparing John Rawls's the law of peoples and Otfried Höffe's democracy in an age of globalisation -- Justice, morality, and power in the global context -- Toward a critical theory of transnational justice. (shrink)

Research on surprise relevant to the cognitive-evolutionary model of surprise proposed by Meyer, Reisenzein, and Schützwohl is reviewed. The majority of the assumptions of the model are found empirically supported. Surprise is evoked by unexpected events and its intensity is determined by the degree if schema-discrepancy, whereas the novelty and the valence of the eliciting events probably do not have an independent effect. Unexpected events cause an automatic interruption of ongoing mental processes that is followed by an attentional shift and (...) attentional binding to the events, which is often followed by causal and other event analysis processes and by schema revision. The facial expression of surprise postulated by evolutionary emotion psychologists has been found to occur rarely in surprise, for as yet unknown reasons. A physiological orienting response marked by skin conductance increase, heart rate deceleration, and pupil dilation has been observed to occur regularly in the standard version of the repetition-change paradigm of surprise induction, but the specificity of these reactions as indicators of surprise is controversial. There is indirect evidence for the assumption that the feeling of surprise consists of the direct awareness of the schema-discrepancy signal, but this feeling, or at least the self-report of surprise, is also influenced by experienced interference. In contrast, facial feedback probably does contribute substantially to the feeling of surprise and the evidence for the hypothesis that surprise is affected by the difficulty of explaining an unexpected event is, in our view, inconclusive. Regardless of how the surprise feeling is constituted, there is evidence that it has both motivational and informational effects. Finally, the prediction failure implied by unexpected events sometimes causes a negative feeling, but there is no convincing evidence that this is always the case, and we argue that even if it were so, this would not be a sufficient reason for regarding this feeling as a component, rather than as an effect of surprise. (shrink)

Interactive social cognition theory and approaches of developmental psychology widely agree that central aspects of emotional and social experience arise in the unfolding of processes of embodied social interaction. Bi-directional dynamical couplings of bodily displays such as facial expressions, gestures, and vocalizations have repeatedly been described in terms of coordination, synchrony, mimesis, or attunement. In this paper, I propose conceptualizing such dynamics rather as processes of affective resonance. Starting from the immediate phenomenal experience of being immersed in interaction, I develop (...) the philosophical notion of affective resonance to refer to a dynamic entanglement of moving and being-moved in relation. The concept of affective resonance makes visible that the interaction dynamic itself creates an affective experience rather than transmitting internal feeling states between pre-existent individuals. This leads to a philosophical framework in which relationality and ontogeny are primary over separate individuals, and in which the naturalistic distinction of a fundamental physical level versus an emerging level of social processes has to be given up. (shrink)

Evidence on the coherence between emotion and facial expression in adults from laboratory experiments is reviewed. High coherence has been found in several studies between amusement and smiling; low to moderate coherence between other positive emotions and smiling. The available evidence for surprise and disgust suggests that these emotions are accompanied by their “traditional” facial expressions, and even components of these expressions, only in a minority of cases. Evidence concerning sadness, anger, and fear is very limited. For sadness, one study (...) suggests that high emotion–expression coherence may exist in specific situations, whereas for anger and fear, the evidence points to low coherence. Insufficient emotion intensity and inhibition of facial expressions seem unable to account for the observed dissociations between emotion and facial expression. (shrink)

Based on the belief that computational modeling (thinking in terms of representation and computations) can help to clarify controversial issues in emotion theory, this article examines emotional experience from the perspective of the Computational Belief–Desire Theory of Emotion (CBDTE), a computational explication of the belief–desire theory of emotion. It is argued that CBDTE provides plausible answers to central explanatory challenges posed by emotional experience, including: the phenomenal quality,intensity and object-directedness of emotional experience, the function of emotional experience and its relation (...) to cognition and motivation, and the relation between emotional experience and emotion. In addition, CBDTE avoids most objections that have been raised against cognitive theories of emotion. A remaining objection, that beliefs are not necessary for the emotions covered by CBDTE, is rejected as empirically unsupported. (shrink)

The same as with many other concepts, once one considers the concept of power more closely, fundamental questions arise, such as whether a power relation is necessarily a relation of subordination and domination, a view that makes it difficult to identify legitimate forms of the exercise of power. To contribute to conceptual as well as normative clarification, I suggest a novel way to conceive of power. I argue that we only understand what power is and how it is exercised once (...) we understand its essentially noumenal nature. I claim that the real and general phenomenon of power is to be found in the noumenal realm, that is, in the space of reasons, understood as the realm of justifications. On that basis, I defend a normatively neutral notion of power that enables us to distinguish more particular forms of power, such as rule, coercion, or domination. The analysis aims to prepare the way for a critical theory of power. (shrink)

The term “toleration”—from the Latin tolerare: to put up with, countenance or suffer—generally refers to the conditional acceptance of or non-interference with beliefs, actions or practices that one considers to be wrong but still “tolerable,” such that they should not be prohibited or constrained. There are many contexts in which we speak of a person or an institution as being tolerant: parents tolerate certain behavior of their children, a friend tolerates the weaknesses of another, a monarch tolerates dissent, a church (...) tolerates homosexuality, a state tolerates a minority religion, a society tolerates deviant behavior. Thus for any analysis of the motives and reasons for toleration, the relevant contexts need to be taken into account. (shrink)

This article argues that alienation should be understood as a particular form of individual and social heteronomy that can only be overcome by a dialectical combination of individual and collective autonomy, recovering a deontological sense of normative authority. If we think about alienation in Kantian terms, the main source of alienation is a denial of standing or, in the extreme, losing a sense of oneself as a rational normative authority equal to all others. I call the former kind of alienation, (...) where persons deny others equal standing as a normative authority in moral or political terms, first order noumenal alienation, as there is no proper mutual cognition and recognition of each other in such a social context. I call the latter kind of alienation, where a subject does not consider themselves an equal normative authority – or an ‘end in oneself’ – second order noumenal alienation. In this sense, alienation violates the dignity of humans as moral and political lawgivers – a dignity seen by Rousseau, Kant and Marx as inalienable: It can be denied or violated, but it cannot be lost. (shrink)

Three main versions of cognition-arousal theory are distinguished depending on how they interpret the theory’s basic postulate, that an emotion is a function of cognition and arousal: objectivist causal theories, attributional theories, and fusion theories. The objectivist causal and attributional theories each comprise a causal-functional and a part-whole version, and the fusion theory subsumes in particular a categorization and a perceptual integration version. In addition, the attributional version of cognition-arousal theory can be reinterpreted as a theory of emotion self-ascription. Although (...) arousal may in fact not be necessary for emotions, a modified cognition-feeling theory that replaces arousal with intrinsically affective feelings, seems still viable. Arguments are presented why the objectivist causal-functional version of this theory should be preferred. (shrink)

We first present a reconstruction of James’s theory of emotion and then argue for four theses: Despite constructivist elements, James’s views are overall in line with basic emotions theory. JATE does not exclude an influence of emotion on intentional action even in its original formulation; nevertheless, this influence is quite limited. It seems possible, however, to repair this problem of the theory. Cannon’s theory of emotion is a centralized version of JATE that inherits from the latter theory a potentially fatal (...) flaw, the insufficient physiological differentiation of emotions. The core claim of JATE, that emotions are bodily feelings, is very likely false. (shrink)

Secular arguments for equal and exclusively human worth generally tend to follow one of two strategies. One, which has recently gained renewed attention because of a novel argument by S. Matthew Liao, aims to directly ground worth in an intrinsic property that all humans have in common, whereas the other concedes that there is no morally relevant intrinsic difference between all humans and all other animals, and instead appeals to the membership of all humans in a special kind. In this (...) article, I argue that both strategies necessitate drawing a line that is both arbitrary and implausibly opens a moral gulf between individuals whose difference from one another in terms of empirical reality is entirely unremarkable, providing reasons to reject them that go beyond the standard objections in the literature. I conclude that, if all humans are to be included in the community of equals, we must lay to rest the idea that we can do so without also including a wide range of non-human animals. (shrink)

This chapter explores the relationship between republican democracy and justice by comparing Philip Pettit's notion of neo-republicanism with that of Immanuel Kant. It begins by describing a republican, political conception of justice as nondomination and explaining why the discourse of republicanism and that of theories of justice often remain at odds with one another. It then considers the basis of a republican conception of justice as nondomination and locates it within the principle of justification, along with Pettit's idea of autonomy (...) and respect. It also examines the notions of ‘arbitrariness’ and ‘domination’ as well as Pettit's ‘negative republicanism’ and its emphasis on legally and politically secure freedom of choice. The chapter argues that a Kantian interpretation of modern republicanism is more convincing than Pettit's ‘negative republicanism’. (shrink)

Mental-threshold egalitarianism, well-known examples of which include Jeff McMahan’s two-tiered account of the wrongness of killing and Tom Regan’s theory of animal rights, divides morally considerable beings into equals and unequals on the basis of their individual mental capacities. In this paper, I argue that the line that separates equals from unequals is unavoidably arbitrary and implausibly associates an insignificant difference in empirical reality with a momentous difference in moral status. In response to these objections, McMahan has proposed the introduction (...) of an intermediate moral status. I argue that this move ultimately fails to address the problem. I conclude that, if we are not prepared to give up moral equality, our full and equal moral status must be grounded in a binary property that is not a threshold property. I tentatively suggest that the capacity for phenomenal consciousness is such a property, and a plausible candidate. (shrink)

Colour has long been a source of fascination to both scientists and philosophers. In one sense, colours are in the mind of the beholder, in another sense they belong to the external world. Colours appear to lie on the boundary where we have divided the world into 'objective' and 'subjective' events. They represent, more than any other attribute of our visual experience, a place where both physical and mental properties are interwoven in an intimate and enigmatic way. -/- The last (...) few decades have brought fascinating changes in the way that we think about 'colour' and the role 'colour' plays in our perceptual architecture. In Colour Perception: Mind and the physical world, leading scholars from cognitive psychology, philosophy, neurophysiology, and computational vision provide an overview of the contemporary developments in our understanding of colours and of the relationship between the 'mental' and the 'physical'. With each chapter followed by critical commentaries, the volume presents a lively and accessible picture of the intellectual traditions which have shaped research into colour perception. -/- Written in a non-technical style and accessible to an interdisciplinary audience, the book will provide an invaluable resource for researchers in colour perception and the cognitive sciences. (shrink)

Temporary migration raises two different challenges. The first is whether territorial democracies can integrate temporary migrants as equal citizens; the second is whether transnationally mobile societies can be organized democratically as communities of equal citizens. Considering both questions within a single analytical framework will reveal a dilemma: on the one hand, liberals have good reasons to promote the expansion of categories of free-moving citizens as the most effective and normatively attractive response to the problem of partial citizenship for temporary migrants; (...) yet, on the other hand, if free movement rights were actually used by too many, this might fatally undermine the sustainability of intergenerational and territorial democratic polities. (shrink)

The existence of predatory animals is a problem in animal ethics that is often not taken as seriously as it should be. We show that it reveals a weakness in Tom Regan's theory of animal rights that also becomes apparent in his treatment of innocent human threats. We show that there are cases in which Regan's justice-prevails-approach to morality implies a duty not to assist the jeopardized, contrary to his own moral beliefs. While a modified account of animal rights that (...) recognizes the moral patient as a kind of entity that can violate moral rights avoids this counterintuitive conclusion, it makes non-human predation a rights issue that morally ought to be subjected to human regulation. Jennifer Everett, Lori Gruen and other animal advocates base their treatment of predation in part on Regan's theory and run into similar problems, demonstrating the need to radically rethink the foundations of the animal rights movement. We suggest to those who, like us, find it less plausible to introduce morality to the wild than to reject the concept of rights that makes this move necessary to read our criticism either as a modus tollens argument and reject non-human animal rights altogether or as motivating a libertarian-ish theory of animal rights. (shrink)

In the practice of social criticism, the concept of human dignity has played and still plays an important role. In philosophical debates, however, we find widely divergent accounts of that concept, ranging from views based on a conception of human needs to religious approaches trying to explain the ‘inviolability’ of the person. The view presented here reconstructs the basic claim of human dignity historically and normatively as resting on the moral status of the person as a reason-giving, reason-demanding and reason-deserving (...) being. The person as holding a basic moral right to justification is the true ground for the claim of having one’s dignity respected: as someone who must not be subjected to norms, rules, or institutions which cannot be properly justified to that person in appropriate practices of justification. To possess human dignity means being an equal member in the realm of subjects and authorities of justification and to be respected as such. This is the moral ground of social criticism, implied in particular social and political demands raised in given historical contexts. Thus, critical theory has to be reoriented towards a critique of the relations of justification in a given social order of justification. (shrink)

This article suggests a Kantian reading of Rawls’s Political Liberalism. As much as Rawls distanced himself from a presentation of his theory in terms of a comprehensive Kantian moral doctrine, we ought to read it as a noncomprehensive Kantian moral-political theory. According to the latter approach, the liberal conception of justice is compatible with a plurality of comprehensive doctrines as long as they share the independently defined and grounded essentials of that conception of justice—that is, as long as they are (...) “reasonable,” to use the term that does most of the Kantian work. (shrink)

The chapter deals with the notion of phenomenal realness, which was first systematically explored by Albert Michotte. Phenomenal realness refers to the impression that a perceptual object is perceived to have an autonomous existence in our mind-independent world. Perceptual psychology provides an abundance of phenomena, ranging from amodal completion to picture perception, that indicate that phenomenal realness is an independent perceptual attribute that can be conferred to perceptual objects in different degrees. The chapter outlines a theoretical framework that appears particularly (...) well-suited for dealing with corresponding phenomena. According to this framework, perception can be understood as a triggering of conceptual forms by sensor inputs. It is argued that the attribute of phenomenal realness is based on specific types of internal evaluation functions which deal with the segregation of causes conceived as ‘external’ from those conceived as ‘internal’. These evaluation functions integrate different internal sources of ‘knowledge’ about the potential causes for the activation of conceptual forms and provide markers by which conceptual forms can be tagged as ‘external world objects’. (shrink)

The chapter argues from an ethology-inspired internalist perspective that ‘colour’ is not a homogeneous and autonomous attribute, but rather plays different roles in different conceptual forms underlying perception. It discusses empirical and theoretical evidence that indicates that core assumptions underlying orthodox conceptions are grossly inadequate. The assumptions pertain to the idea that colour is a kind of autonomous and unitary attribute. It is regarded as unitary or homogeneous by assuming that its core properties do not depend on the type of (...) ‘perceptual object’ to which it pertains and that‘colour per se’ constitutes a natural attribute in the functional architecture of the perceptual system. It is regarded as autonomous by assuming that it can be studied in isolation of other perceptual attributes. More generally, the chapter argues on the bases of corresponding empirical and theoretical evidence that perception cannot be understood as the ‘recovery’ of physical world structure from sensory structure by input-based computational processes. Rather, the sensory input serves as a kind of sign for biologically relevant aspects of the external world that activates biologically given conceptual forms with their internal parameters. Although the sensory input is a causally necessary requirement for the activation of conceptual forms, the perceptual computations triggered are under the control of an internal programme based on a set of conceptual forms. (shrink)

-/- Shitstorms, Hate Speech oder virale Videos, die zum Klicken, Liken, Teilen bewegen: Die vernetzte Gesellschaft ist von Affekten getrieben und bringt selbst ganz neue Affekte hervor. -/- Die Beiträge des Bandes nehmen die medientechnologischen Entwicklungen unserer Zeit in den Blick und untersuchen sie aus der Perspektive einer kritischen Affekt- und Sozialphilosophie. Sie zeigen: Soziale Medien und digitale Plattformen sind nicht nur Räume des Austauschs, sie erschaffen Affektökonomien – und darin liegt auch ihre Macht. Indem sie neue Formen des sozialen (...) Umgangs stiften und bestimmen, wie wir kommunizieren, verschieben sie auch die politische Topographie. -/- Mit einem Beitrag von Antonio Negri. (shrink)

The chapter deals with misconceptions in perception theory that are based on the idea of slicing the nature of perception along the joints of physics and on corresponding ill-conceived ʹpurposesʹ and ʹgoalsʹ of the perceptual system. It argues that the conceptual structure underlying the percept cannot be inferentially attained from the sensory input. The output of the perceptual system, namely meaningful categories, is evidently vastly underdetermined by the sensory input, namely physico-geometric energy patterns. Thus, the core task of perception theory (...) is to understand the internal conceptual structure with which our perceptual system is endowed. The conceptual structure underlying the semantic distinctions that characterise the output of the perceptual system can, by conceptual necessity, only be expressed by a logical language that is strictly more powerful than the logical language by which sensory notions can be expressed. Consequently, the internal structure underlying perceptual meaning – including core notions such as ‘Gestalt’ or ‘perceptual object’ – cannot be derived, by whatever kind of general inductive machinery, from the sensory input, or, more generally, from experience. (shrink)

There are few moral convictions that enjoy the same intuitive plausibility and level of acceptance both within and across nations, cultures, and traditions as the conviction that, normally, it is morally wrong to kill people. Attempts to provide a philosophical explanation of why that is so broadly fall into three groups: Consequentialists argue that killing is morally wrong, when it is wrong, because of the harm it inflicts on society in general, or the victim in particular, whereas personhood and human (...) dignity accounts see the wrongness of killing people in its typically involving a failure to show due respect for the victim and his or her intrinsic moral worth. I argue that none of these attempts to explain the wrongness of killing is successful. Consequentialism generates too many moral reasons to kill, cannot account for deeply felt and widely shared intuitions about the comparative wrongness of killing, and gives the wrong kind of explanation of the wrongness of killing. Personhood and human dignity accounts each draw a line that is arbitrary and entirely unremarkable in terms of empirical reality, and hence ill-suited to carry the moral weight of the difference in moral status between the individuals below and above it. Paying close attention to the different ways in which existing accounts fail to convince, I identify a number of conditions that any plausible account of the wrongness of killing must meet. I then go on to propose an account that does. I suggest that the reason that typically makes killing normal human adults wrong equally applies to atypical human beings and a wide range of non-human animals, and hence challenge the idea that killing a non-human animal is normally easier to justify than killing a human being. This idea has persisted in Western philosophy from Aristotle to the present, and even progressive moral thinkers and animal advocates such as Peter Singer and Tom Regan are committed to it. I conclude by discussing some important practical implications of my account. (shrink)

This article argues that the civic virtue of tolerance has to be understood as a virtue of justice. Based on an analysis of the concept of toleration and its paradoxes, it shows that toleration is a 'normatively dependent concept' that needs to take recourse to a conception of justice in order to solve these paradoxes. At the center of this conception of justice lies a principle of reciprocal and general justification with the help of which a distinction between moral norms (...) and ethical values is possible. While the former are strictly binding and define the realm of the tolerable, the latter are subject to reasonable disagreement that calls for toleration. Essentially, the virtue of tolerance is the capacity and willingness to accept the principle and criteria of justification of generally binding norms in an ethically pluralist society.This virtue is analyzed with respect to its normative and epistemological components. Finally, the idea of a 'tolerant character' is discussed. (shrink)

This article analyses the debate between Nancy Fraser and Axel Honneth in a dialectical fashion. Their controversy about how to construct a critical theory of justice is not just one about the proper balance between `redistribution' and `recognition', it also involves basic questions of social ontology. Differing both from Fraser's `twodimensional' view of `participatory parity' and from Honneth's `monistic' theory of recognition, the article argues for a third view of `justificatory monism and diagnosticevaluative pluralism', also called the `first-things-first' approach. According (...) to it, theories of recognition provide an essential sensorium for analyses of social suffering and of injustice, while with respect to the justification of justice claims, a discursive conception of justification is required. This, however, does not imply a purely `formal' account of justice; rather, it leads to a substantive understanding of the `grammar of justice', motivationally, socially and institutionally. Such an account of a critical theory of justice aims at a multidimensional critique of social and political `relations of justification'. (shrink)

In his book “Medical Philosophy: Conceptual issues in Medicine”, Mario Bunge provides a unique account of medical philosophy that is deeply rooted in a realist ontology he calls “systemism”. According to systemism, the world consists of systems and their parts, and systems possess emergent properties that their parts lack. Events within systems may form causes and effects that are constantly conjoined via particular mechanisms. Bunge supports the views of the evidence-based medicine movement that randomized controlled trials provide the best evidence (...) to establish the truth of causal hypothesis; in fact, he argues that _only_ RCTs have this ability. Here, we argue that Bunge neglects the important feature of patients being open systems which are in steady interaction with their environment. We show that accepting this feature leads to counter-intuitive consequences for his account of medical hypothesis testing. In particular, we point out that the confirmation of hypotheses is inherently stochastic and affords a probabilistic account of both confirmation and evidence which we provide here; RCTs are neither necessary nor sufficient to establish the truth of a causal claim; testing of causal hypotheses requires taking into account background knowledge and the context within which an intervention is applied. We conclude that there is no “best” research methodology in medicine, but that different methodologies should coexist in a complementary fashion. (shrink)