Semantic noise, the effect ensuing from the denotative and thus functional variability exhibited by different terms in different contexts, is a common concern in natural language processing (NLP). While unarguably problematic in specific applications (e.g., certain translation tasks), the main argument of this paper is that failing to observe this linguistic matter of fact as a generative effect rather than as an obstacle, leads to actual obstacles in instances where language model outputs are presented as neutral. Given that a common (...) and long-standing challenge in NLP is the interpretation of ambiguous – i.e., semantically noisy – cases, this article focuses on an exemplar ambiguity-resolution task in NLP: the problem of anaphora in Winograd schemas. The main question considered is: to what extent is the standard approach to disambiguation in NLP subject to a stagnant “image of language”? And, can a transdisciplinary, dynamic approach combining linguistics and philosophy elucidate new perspectives on these possible conceptual shortcomings? In order to answer these questions we explore the term and concept of noise, particularly in its presentation as semantic noise. Owing to its definitional plurality, and sometimes even desirable unspecificity, the term noise is thus used as proof of concept for semantic generativity being an inherent characteristic in linguistic representation, and its concept is used to interrogate assumptions admitted in the resolution of Winograd schemas. The argument is speculative and theoretical in method, and the result is an analysis which provides an account of the fundamentally dialogical and necessarily open-ended effects of semantic noise in natural language. (shrink)

Many church fathers have been identified as having held a xenolalic view on the gift of tongues. Scholars who have shown evidence of this have, however, omitted to give sufficient attention to the scope of the tongues the church fathers detailed. Many of these church fathers, referenced, identify the gift of tongues as the ability to speak all languages. This supernatural ability to speak all languages has been appropriately designated as pan-xenolalia. This article aimed to highlight the existence and prevalence (...) of the pan-xenolalic view among the church fathers and examined the works of the relevant church fathers to determine how they gave expression to their view, which passages of Scripture they applied their view to and how they motivated their view. The pan-xenolalic sentiments of many church fathers could be confirmed though they used various phrases to express it. These references to pan-xenolalia were used in the context of both Acts and 1 Corinthians. Their possible motivations for holding this view seemed to have come from sources outside of the text itself, with tradition, expectation and purpose of tongues from their perspective being the most likely influences. Contribution: The patristic perspective on tongues were not merely xenolalic but pan-xenolalic. Pan-xenolalia as interpretive key to 1 Corinthians 12–14 provides a fresh perspective to reading the text, which may pose some significant challenges to how the text is interpreted. Establishing the veracity of the pan-xenolalic view lays the foundation for scholars to evaluate a reading of 1 Corinthians 14 from this perspective. (shrink)

The paper examines the logic and semantics of knowledge attributions of the form “s knows whether A or B”. We analyze these constructions in an epistemic logic with alternative questions, and propose an account of the context-sensitivity of the corresponding sentences and of their presuppositions.

In this chapter we deal with the challenge to the existence of free will and moral responsibility that is raised by the threat of determinism from a Wittgensteinian perspective. Our argument starts by briefly recapitulating Wittgenstein’s analysis of the practice of doubt in On Certainty. We subsequently turn to the problem of free will. We argue that the existence of free will is a basic certainty and that the thesis of determinism fails to cast doubt on it. We thereby make (...) use of – but also try to go beyond – Wittgenstein’s own remarks in his “Lectures on Freedom of the Will”. In the final section we focus more explicitly on moral responsibility. Inspired by P.F. Strawson’s work on free will and moral responsibility, which we take to be deeply Wittgensteinian, we argue that our practices of holding each other responsible manifest basic human certainties which cannot be meaningfully challenged by invoking the thesis of determinism. (shrink)

We give derivations of two formal models of Gricean Quantity implicature and strong exhaustivity in bidirectional optimality theory and in a signalling games framework. We show that, under a unifying model based on signalling games, these interpretative strategies are game-theoretic equilibria when the speaker is known to be respectively minimally and maximally expert in the matter at hand. That is, in this framework the optimal strategy for communication depends on the degree of knowledge the speaker is known to have concerning (...) the question she is answering. In addition, and most importantly, we give a game-theoretic characterisation of the interpretation rule Grice (formalising Quantity implicature), showing that under natural conditions this interpretation rule occurs in the unique equilibrium play of the signalling game. (shrink)

This paper reports on comparative research on how textual representations of issues related to corporate social responsibility (CSR) in corporate annual reports from Sweden, Canada and the Netherlands have changed over time. The results show a substantial increase on a number of topics that can be linked to the general CSR-discourse in the 2001 sample in comparison to the 1991 and 1981 samples. The rise in the CSR-discourse appears to be related to a drop in other discourses related to issues (...) of social responsibility regarding the social, economic and political development of a company’s native country. (shrink)

Livestock production has been confronted with several epidemics over the last decades. The morality of common animal disease strategies—stamping out and vaccination—is being debated and provokes controversies among farmers, authorities and the broader public. Given the complexity and controversy of choosing an appropriate control strategy, this article explores the potential of nano-enabled diagnostics in future livestock production. At first glance, these applications offer promising opportunities for better animal disease surveillance. By significantly shortening the reaction time from diagnosis to appropriate control, (...) they could complement the current disease management strategies. Although nano-enabled diagnostics will not make livestock disease eradication strategies redundant or completely free of the culling of infected animals, these diagnostics could significantly reduce the number of culled animals and animal suffering. This article aims to demonstrate that the ethical assessment of advanced diagnostics can build on the experiences with decision making in biomedical ethics where nonmaleficence, beneficence, autonomy and justice serve as important benchmarks. Nano-enabled diagnostics may be an ethically sound solution if it can resolve the dilemma between stamping out and vaccination in favor of the latter and if it can balance the autonomy–paternalism dilemma between farmers and authorities. The technology should allow to be switched on and off by farmers, whilst simultaneously allowing for a weak paternalism on behalf of authorities in order to benefit the farmer and broader society and to protect them from harm. (shrink)

The diverse things that surround us in our daily life become virtual extensions of our corporeal life. As such, they provide an important mediating role in our relationship to our social and natural environment. This careful descriptive study of household objects attempts to widen our psychological horizons. It also contributes significantly to our understanding of art and architecture.

Perhaps the commonest reasons for the keeping of pets are companionship and as a conduit for affection. Pets are, therefore, being “used” for human ends in much the same way as laboratory or farm animals. So shouldn’t the same arguments apply to the use of pets as to those used in other ways? In accepting the “rights” of farm animals to fully express their natural behavior, one must also accept the “right” of pets to express their intrinsic natural behavior. Dogs (...) kept in houses for most of the day are being kept in an unnatural environment. So are rabbits kept in hutches, and guinea-pigs or birds in cages. These conditions infringe the animals’ telos. Dogs are naturally pack animals, so is a dog in isolation being denied its telos? Other actions more deliberately infringe telos and autonomy. Enforced shampooing – or even exercise; hair-cutting of poodles; putting animals in clothes; and tail-docking. If de-beaking of chickens is considered wrong, then the same must be true for tail-docking of dogs. One should also question the ethics of specialist breeding – especially when that results in physiological disadvantages (boxers with breathing troubles). There would appear to be no advantage to the animals in having such health problems and when these are the direct result of the breeders’ desire for specific cosmetic traits, we should question the ethics of the practice at least as much as when animals are bred for specific agricultural traits. (shrink)

Construction grammar organizes its basic elements of description, its constructions, into networks that range from concrete, lexically-filled constructions to fully schematic ones, with several levels of partially schematic constructions in between. However, only few corpus studies with a constructionist background take this multi-level nature fully into account. In this paper, we argue that understanding language variation can be advanced considerably by systematically formulating and testing hypotheses at various levels in the constructional network. To illustrate the approach, we present a corpus (...) study of the Dutch naar-alternation. It is found that this alternation primarily functions at an intermediate level in the constructional network. (shrink)

Although organic standards and certification schemes have a crucial role in ensuring quality, safety, and sustainability within food systems, there is a need to critically analyze their implications on human capabilities within alternative food networks (AFNs). Therefore, this paper draws upon the capability approach to analyze the implications of three governance mechanisms (i.e., third-party, social control, and hybrid certification) on human flourishing within AFNs in Ceará, Brazil. The three cases primarily build on 66 interviews with farmers, consumers, AFN owners and (...) employees, certifying officials, governmental and non-governmental representatives, and researchers. Third-party certification has some positive effects in terms of material, political, and environmental capabilities and many negative effects regarding social/cultural capabilities. Social control certification bolsters material, social/cultural, political, and environmental capabilities for the benefit of farmers and consumers. Hybrid certification increases the material control, political power, social legitimacy, and environmental governance of market intermediaries. The findings can help scholars, practitioners, and policymakers rethink the role of organic standardization and certification in fostering fundamental human capabilities and tackling inequalities within AFNs. (shrink)

When making an assessment of animal welfare, it is important to take environmental (housing) or animal-based parameters into account. An alternative approach is to focus on the behavior and appearance of the animal, without making actual measurements or quantifying this. None of these tell the whole story. In this paper, we suggest that it is possible to find common ground between these (seemingly) diametrically opposed positions and argue that this may be the way to deal with the complexity of animal (...) welfare. The model will have to be acceptable for the different parties that will be affected by it and real benefits for the animal should result from it. This will be the basis of a practical ethical approach. All this can be condensed into a model that essentially is made up out of three basic elements: the classical welfare analysis with an existing welfare assessment tool, an assessment of the stockholder, and an implementation of the Free Choice Profiling technique. This new framework does not pretend to be a different or better animal welfare matrix; it is intended to integrate existing knowledge and to provide a practical tool to improve animal welfare. It identifies whether there are welfare problems on a farm, if present whether these problems are caused by the housing system or the stockholder, and what can be done to improve the situation. (shrink)

We investigate how social comparison processes in leader treatment quality impact group members’ self-worth, affect, and behavior. Evidences from the field and the laboratory suggest that employees who are treated kinder and more considerate than their fellow group members experience more self-worth and positive affect. Moreover, the greater positive self-implications of preferentially treated group members motivate them more strongly to comply with norms and to engage in tasks that benefit the group. These findings suggest that leaders face an ethical trade-off (...) between satisfying the moral standard of treating everybody equally well and satisfying individual group members’ desire to be treated better than others. (shrink)

Perhaps the commonest reasons for the keeping of pets are companionship and as a conduit for affection. Pets are, therefore, being “used” for human ends in much the same way as laboratory or farm animals. So shouldn’t the same arguments apply to the use of pets as to those used in other ways? In accepting the “rights” of farm animals to fully express their natural behavior, one must also accept the “right” of pets to express their intrinsic natural behavior. Dogs (...) kept in houses for most of the day are being kept in an unnatural environment. So are rabbits kept in hutches, and guinea-pigs or birds in cages. These conditions infringe the animals’ telos. Dogs are naturally pack animals, so is a dog in isolation being denied its telos? Other actions more deliberately infringe telos and autonomy. Enforced shampooing – or even exercise; hair-cutting of poodles; putting animals in clothes; and tail-docking. If de-beaking of chickens is considered wrong, then the same must be true for tail-docking of dogs. One should also question the ethics of specialist breeding – especially when that results in physiological disadvantages. There would appear to be no advantage to the animals in having such health problems and when these are the direct result of the breeders’ desire for specific cosmetic traits, we should question the ethics of the practice at least as much as when animals are bred for specific agricultural traits. (shrink)

This handbook presents a comprehensive introduction to the core areas of philosophy of education combined with an up-to-date selection of the central themes. It includes 95 newly commissioned articles that focus on and advance key arguments; each essay incorporates essential background material serving to clarify the history and logic of the relevant topic, examining the status quo of the discipline with respect to the topic, and discussing the possible futures of the field. The book provides a state-of-the-art overview of philosophy (...) of education, covering a range of topics: Voices from the present and the past deals with 36 major figures that philosophers of education rely on; Schools of thought addresses 14 stances including Eastern, Indigenous, and African philosophies of education as well as religiously inspired philosophies of education such as Jewish and Islamic; Revisiting enduring educational debates scrutinizes 25 issues heavily debated in the past and the present, for example care and justice, democracy, and the curriculum; New areas and developments addresses 17 emerging issues that have garnered considerable attention like neuroscience, videogames, and radicalization. The collection is relevant for lecturers teaching undergraduate and graduate courses in philosophy of education as well as for colleagues in teacher training. Moreover, it helps junior researchers in philosophy of education to situate the problems they are addressing within the wider field of philosophy of education and offers a valuable update for experienced scholars dealing with issues in the sub-discipline. Combined with different conceptions of the purpose of philosophy, it discusses various aspects, using diverse perspectives to do so. Contributing Editors: Section 1: Voices from the Present and the Past: Nuraan Davids Section 2: Schools of Thought: Christiane Thompson and Joris Vlieghe Section 3: Revisiting Enduring Debates: Ann Chinnery, Naomi Hodgson, and Viktor Johansson Section 4: New Areas and Developments: Kai Horsthemke, Dirk Willem Postma, and Claudia Ruitenberg. (shrink)

Sur la décomposition des ensembles de points en parties respectivement congruentes.

This article offers a survey of the major developments in the analytic philosophy of mind since 1950, touching on the "naturalistic turn", the mind-body problem, the problem of intentionality (folk psychology) and the problem of [psycho]semanticity.

This article investigates the status assigned to Max Weber’s The Protestant Ethic and the Spirit of Capitalism as a case study on the development of the concept of theory in twentieth century sociology. I trace this development in the interplay between scholars in the United States and Germany and distinguish three waves of meaning given to the text. The transitions between these phases were brought about by an initial process of mystification of the text in the 1930s and a dynamic (...) of de- and re-mystification beginning in the 1980s. Following this process of (re)interpretation over time, I show that at the beginning of the century the work was perceived as an empirical inquiry, while at the end of the century it was treated as pure theory. Based on the example of the peculiarities of the Weberian expert communities in the United States and Germany, I analyze how the invention of a concept of theory as independent from empirical evidence helped to stabilize the value of scholarly expertise on Weber in the face of otherwise declining resonance of the text. The analysis of this paradigmatic case adds to our understanding of the development, uses, and meaning of theory in contemporary sociology. (shrink)

In this paper, we introduce the Societal Readiness Thinking Tool to aid researchers and innovators in developing research projects with greater responsiveness to societal values, needs, and expectations. The need for societally-focused approaches to research and innovation—complementary to Technology Readiness frameworks—is presented. Insights from responsible research and innovation concepts and practice, organized across critical stages of project-life cycles are discussed with reference to the development of the SR Thinking Tool. The tool is designed to complement not only shortfalls in TR (...) approaches, but also improve upon other efforts to integrate RRI, sustainability, and design thinking in research and innovation cycles. Operationalization and early-stage user tests of the Tool are reported, along with discussion of potential future iterations and applications. (shrink)

Dem Autor geht es in erster Linie darum, einen in Deutschland weitgehend vergessenen Philosophen in den Mittelpunkt des Wissenschaftsdiskurses zu stellen. Der Thuringer Karl Christian Friedrich Krause, Schuler von Fichte und Schelling in Jena, entwickelte eine eigenstandige Philosophie, die sich einerseits der epochalen abendlandischen Geistestradition verpflichtet weiss, zugleich aber auch von der Kantischen Philosophie und ihrem kritischen Geist beeinflusst wurde. Krause ist einerseits Systemphilosoph, der immer wieder die Thematik des Absoluten oder Gottes in den Vordergrund stellt - in dieser Hinsicht (...) ist er spekulativer Idealist. Andererseits muss alle Philosophie beim Ich beginnen, sofern zeigt er sich als Denker des Transzendentalen. Krauses Philosophie ist zweistrahlig aufgebaut: Zum einen will er die endliche Welt aus Gott ableiten, andererseits soll das Ich zur Erkenntnis Gottes aufsteigen. Ausgehend von der Metaphysik wird dieser Aufstieg des Ich zum Absoluten in den verschiedenen Regionalphilosophien, in der Religion, Ethik und Asthetik thematisiert.". (shrink)

Körper, Seele und Geist. Aus welchen Teilen besteht der Mensch? Mit dieser Fragestellung hat sich die Anthropologie schon seit Jahrhunderten beschäftigt. Vorliegendes Buch arbeitet diese Frage anhand der Epoche der Romantik und des damaligen wissenschaftlichen Diskurses der Anthropologie auf. Zwischen den Anthropologen gab es große Meinungsunterschiede. Die Schule der Dualisten behauptete, dass der Mensch aus einer Seele und einem Körper bestehe. Die genuin christlich inspirierten Trinitarier gingen hingegen von einem Gott analogen Menschenbild mit den Merkmalen Geist, Seele und Körper aus.

Die Frage nach der Technik ist eine Art der Heideggerschen Frage nach dem Sein, die die Fragen nach dem Menschen in der Moderne und nach der Zivilisation überhaupt impliziert. Im Rahmen der sogenannten "Seinsgeschichte" bildet sie eine Kreuzungsstelle, die von verschiedenen Linien gebildet wird, welche wiederum in ihrer Verschiedenheit zu berücksichtigen sind und nicht einfach textuell hermetisiert werden dürfen. Heidegger besorgt nicht zuletzt mit Hilfe der seinsgeschichtlichen Konstellation des Gestells seine Selbstinterpretation hinsichtlich der Haltung zum Nationalsozialismus. Verweigert wird die falsche (...) Alternative eines platt-realistischen oder biographischen Reduktionismus zum einen und des Jüngerschar-Minimalismus oder kalauernden dekonstruktivistischen Textdesigns zum andern. Genauso einseitig wie der absicherungsstrategische Jargon der Orthodoxie ist die positivistische Abschiebung Heideggers in die Ecke der "Begriffsdichtung". Tatsächlich besteht ein arbeitsteiliger Konsens zwischen beiden Seiten. Gegen diesen Konsens im Dissens opponiert vorliegender Text. (shrink)

Von 1925 bis 1928 wurden im Berliner J. M. Spaeth-Verlag unter der Leitung von Hans Rosenkranz eine Reihe von Werken seinerzeit eher unbekannter, in der Retrospektive jedoch signifikanter Autoren der Zwischenkriegszeit publiziert. Der Beitrag thematisiert Rosenkranz als jungen Verleger und Bewunderer Stefan Zweigs. Er entwirft auf Grundlage der Archivüberlieferung einen neuen Blick auf die Geschichte des Unternehmens und kommentiert das damit verbundene literarische Programm: Welche wichtigen verlegerischen Projekte wurden in jener kurzen Zeit unternommen? Welche Rolle hatte Stefan Zweig (...) für das Zustandekommen einiger Titel und besonders in den letzten Wochen der Verlagsexistenz? Inwiefern lässt sich Programmgestaltung und ökonomische Entwicklung von J. M. Spaeth als paradigmatisch für jüdische Verlage in der Weimarer Republik verstehen? Dazu wird erstmals das Scheitern des Unternehmens während der „Bücherkrise“ Ende der 1920er Jahre aus den Quellen rekonstruiert. (shrink)

Equal Justice explores the role of the idea of equality in liberal theories of justice. The title indicates the book’s two-part thesis: first, I claim that justice is the central moral category in the socio-political domain; second, I argue for a specific conceptual and normative connection between the ideas of justice and equality. This pertains to the age-old question concerning the normative significance of equality in a theory of justice. The book develops an independent, systematic, and comprehensive theory of equality (...) and egalitarianism. The principal question is about the importance of equality in a theory of justice. More precisely, we should pose questions in four contracting circles: 1. Is justice the supreme value guiding our setup of the basic structure of society, or are there other, equally important values, such as recognition, care, communal belonging? 2. If justice is the highest guiding principle, which competing ideals—especially equality and freedom—ought to have precedence in a policy oriented toward justice? What status does the ideal of equality have in that framework? 3. If equality is a basic ideal of just policy, how should it be practically realized? What sort of equality (equal opportunity, equality of welfare, resource equality) should be demanded? 4. What patterned distribution of which specific goods does the ideal of equality demand? Which principles of distribution can be justified according to our justice ideal? To conclude and summarize: 5. What is the essential core of an egalitarian theory of justice, as opposed to an inegalitarian theory? These five questions structure the work’s order of argumentation. Part A elaborates the conceptual foundations and basic moral principles of justice and equality. Chapter I sets out to install justice as the central moral category in the socio-political domain. At the beginning of the first chapter, the conceptual foundations of justice are clarified. While not eliminating the classical distinctions between different forms of justice, I argue that the distributive paradigm is of primary importance. The primacy of justice in the socio-political domain is developed out of a confrontation with alternative positions, those which maintain either that justice generally, or distributive justice in particular, are subsidiary virtues. At the end of Chapter I, the first of the questions mentioned above is answered in a way that establishes justice as the guiding normative concept for the foundation and evaluation of any social order. To clarify the role of equality in a theory of justice, Chapter II separates the idea of equality into four different principles. They are organized in a way that begins with the most general and uncontroversial principle of equality, and progresses towards increasingly detailed and contested principles. There are two theses that articulate and defend the significance of equality for justice: First there is a conceptual connection between justice and equality, in that principles of formal and proportional equality are necessary in order to explicate the concept of justice. These two principles establish an unbreakable bond between justice and equality. Justice can only be explained—or so I argue—by reference to these and other (normative) principles of equality. The second thesis posits a normative relationship between justice and equality, which is disclosed by three substantive principles of equality: moral equality, the presumption of equality, and the principle of responsibility. I argue that the normative core of an egalitarian theory of justice is expressed by the latter two principles, which are themselves based on the first principle, that of moral equality. When we view one another as persons, what form of equality or equal treatment is normatively demanded? I argue that the answer to this question is given by the procedural principle of the presumption of equality: regardless of their apparent differences, all persons deserve strictly equal treatment, unless certain kinds of differences have whatever particular relevance would justify, on generally acceptable grounds, unequal treatment or unequal distribution. The justification of the presumption of equality is central to this work and has considerable importance. If the presumption principle’s validity can be justified by enlisting the principle of general justification, then the primacy of equality, and the essential argument for an egalitarian theory of justice, is established. This would likewise provide a procedure for the construction of a material theory of justice. The second question is answered thereby at the end of Chapter II: Equality should have primacy over competing ideals within a justice-oriented policy. The presumption of equality establishes this primacy and, at the same time, offers an appropriate metric and guideline for the construction of a material theory of distributive justice. The presumption of equality in Part B offers an elegant procedure for the development of a theory of distributive justice. Chapter III clearly sets out the necessary prerequisites that a theory of distribution must satisfy in order to determine a liberal-egalitarian distributional framework. We need to specify in which situation the distribution takes place; which goods are and are not to be distributed; in which respect the presumptive equality is to be produced; and by and to whom, and for what period, the relevant goods are to be distributed. The distribution is based on resources understood as general-purpose means. It is necessary to divide goods into different categories, since the justification for unequal treatment in one domain will not carry over into another. This makes presumptive equality necessarily complex. To that end, four spheres of justice are distinguished: (1) the political sphere, which involves allocating rights through the distribution of civil liberties; (2) the democratic sphere, in which political power and the rights of political participation are regulated; (3) the economic sphere, in which income and property are distributed; (4) the social sphere, in which social positions and opportunities are distributed. This framework of distributive justice answers the third of our guiding questions, about the nature of equality, in terms of equality of resources. Chapters IV and V set out the egalitarian distributive criteria for each sphere. I argue that the generally accepted, fundamental rights of classical liberalism are more effectively reconstructed by reference to the equal resource distribution presumptively required in those spheres. Chapter IV shows that when it comes to the first two spheres, those involving basic rights and freedoms and entitlement political participation, there can be no justified exceptions to the equal distribution of the relevant goods. That section argues, contrary to what we commonly find in theories of freedom or popular sovereignty, that the value of freedom and self-determination as the political basis of autonomy is best realized through the presumption of equal distribution. Chapter V deals with the other two spheres, those of economic goods and social positions, and argues for justified exceptions to equal distribution. In the economic sphere we find one principal reason favouring unequal distribution of resources, and three restrictions and compensations limiting that inequality. The basic exception to equal economic distribution arises from the unequal consequences of personal responsibility. From a suitably egalitarian standpoint, the principle of responsibility is the normative principle that determines which reasons justify economic inequality. Here the basic idea is that unequal shares of social goods are fair if they result from the choices and deliberate actions of the relevant parties. That individuals have to bear the costs of their own choices is a condition of autonomy. However, benefits or disadvantages arising from arbitrary and unmerited differences in social circumstances or natural endowments is unfair. The unequal consequences of independent decision-making and action must therefore be limited by compensating first for preferences, secondly for disadvantages, and thirdly by redistributing wealth in aid of the worse-off. I situations of emergency, compensating for disadvantages has priority over all other claims, owing to the urgency of the situation. Social inequalities go beyond the permissible limit if it is possible to improve the long-term social or economic situation of the worse-off by redistributing wealth to them. These exceptions lead to a complex system of free economic action within a framework of compensatory tax and transfer mechanisms. Finally, in the social sphere, the distribution of social positions, offices and opportunities must be structured to ensure that equally talented and motivated citizens have roughly equal chances of obtaining those offices or positions, irrespective of their economic or social class backgrounds. This compromise is permissible for reasons of freedom and prudence, and it makes a certain measure of inequality acceptable. The fourth of our guiding questions is answered accordingly. There are five principles of justice for the basic structure of society, and five legal principles that govern the special distribution of goods in the respective spheres—all are ranked according to their most defensible grounds of priority, ensuring that everyone is accorded equal justice. Chapter VI recapitulates the initial question of equality’s value. The conception of equal justice developed in this work postulates five principles of equality and five principles of law; these constitute an egalitarian framework because they support and promote social justice. Equality has value with respect to them, but is not given any independent, intrinsic value. That is why I call the account developed here a form of constitutive egalitarianism: justice is realized through the realization of equality, itself accomplished by applying the five postulates of equality and five distributive principles of law. This is an egalitarianism on two levels. The first level is involves the claim that morality or justice is conceptually connected with equality. The second level gives equality a substantial weight in what is conceptually validated at the first level, namely the presumption of equality, and constructs an appropriate interpretation and conception of distributive justice through principles of distribution for the individual spheres. The weight and importance of equality is shown by the distributive criteria applied to those spheres. This answers our final guiding question about the nature of an egalitarian theory. (shrink)

Die traditionelle Erkenntnistheorie beschäftigte sich vor allem mit drei großen Fragen. (i) Was ist Wissen? (ii) Ist Wissen möglich und in welchen Bereichen und in welchem Umfang können wir es, wenn überhaupt, erwerben? (iii) Was sind die Quellen des Wissens, und spielen womöglich einige von ihnen (etwa Wahrnehmung oder Introspektion) eine besondere Rolle für die Fundierung epistemischer Systeme? Neben der Einbeziehung sozialer Wissensquellen in die Behandlung von Frage (iii) ist in den letzten zwei Jahrzehnten auch ein weiteres Thema in den (...) Fokus erkenntnistheoretischer Debatten gerückt. Wir streben nach Wissen und versuchen, es zu erhalten und zu vermehren. Wenn wir einer Person Wissen zuschreiben, so schwingen außerdem oft Anerkennung, gar Lob oder Bewunderung mit, Einstellungen, die wir Überzeugungen, die kein Wissen sind, vielfach versagen. Nicht zuletzt die anhaltende Beschäftigung der Philosophie selbst seit Platon mit den Fragen (i) bis (iii) scheint zu zeigen, dass wir Wissen als ein wertvolles Gut betrachten. Eine weitere wichtige epistemologische Frage lautet daher (iv): Worin liegt der besondere Wert des Wissens? (shrink)