BOETHIUS. CHAPTER I. A GLANCE AT THE CONTROVERSY ON BOETHIUS. Authorities. — The volumes of Nitzsch and Hildebrand mentioned in this chapter have been of ...

Introspection is often cited as providing rational warrant for either a libertarian or a compatibilist view of human free will. C. A. Campbell argues for the former position, while Adolf Grünbaum argues for the latter. Others, such as Peter van Inwagen, attempt to show that introspection fails to provide adequate warrent for the belief that humans have free will. The paper seeks to demonstrate how all three views are mistaken, and to show just what introspective evidence rationally justifies. The epistemic (...) status of introspective truth claims is also discussed, as is the possibility of parallels between introspection related issues and the mind body problem. (shrink)

Introspection is often cited as providing rational warrant for either a libertarian or a compatibilist view of human free will. C. A. Campbell argues for the former position, while Adolf Grünbaum argues for the latter. Others, such as Peter van Inwagen, attempt to show that introspection fails to provide adequate warrent for the belief that humans have free will. The paper seeks to demonstrate how all three views are mistaken, and to show just what introspective evidence rationally justifies. The epistemic (...) status of introspective truth claims is also discussed, as is the possibility of parallels between introspection related issues and the mind body problem. (shrink)

The sixteen essays in Gender Struggles address a wide range of issues in gender struggles, from the more familiar ones that, for the last thirty years, have been the mainstay of feminist scholarship, such as motherhood, beauty, and sexual violence, to new topics inspired by post-industrialization and multiculturalism, such as the welfare state, cyberspace, hate speech, and queer politics, and finally to topics that traditionally have not been seen as appropriate subjects for philosophizing, such as adoption, care work, and the (...) home. (shrink)

En esta revisión, trato de mostrar cómo los conceptos de redistribución y reconocimiento, formulados en el contexto del libro Justiça Interrupda, se refieren más bien a las preocupaciones de Fraser con respecto a la elaboración de un diagnóstico del capitalismo tardío y las sociedades posliberales sobre los dilemas identificados en el lo que ella llama la “condición post-socialista”. Para entender este diagnóstico, propongo que primero miremos un conjunto de preocupaciones sociales y políticas que yacen en la génesis de la (...) formulación conceptual de justicia de Fraser, a saber, temas y contribuciones del movimiento feminista, una concepción radical de la democracia (que considera contextos espacios más amplios permeados por relaciones de dominación y subordinación) y una concepción de “contrapúblicos subalternos” que permite criticar los límites de las esferas públicas realmente existentes. (shrink)

In its comprehensive overview of Alain Locke's pragmatist philosophy this book captures the radical implications of Locke's approach within pragmatism, the critical temper embedded in Locke's works, the central role of power and empowerment of the oppressed and the concept of broad democracy Locke employed.

As teorias feministas de gênero passaram nas ultimas décadas de uma concepção pós-marxistas a partir dos novos estudos de cultura e identidade, baseando-se no movimento de redistribuição, para o de reconhecimento. Este artigo mostra esse processo de mudança de paradigma. Nele não se procura uma análise de gênero ampla o bastante para abrigar todas as variedades das preocupações feministas. Mostra a concepção de justiça de Nancy Fraser que abrange tanto a redistribuição quanto o reconhecimento, pois reparar a injustiça certamente (...) requer uma política de reconhecimento. Traz a ideia de Reconhecimento de Axel Honneth que estabelece os padrões de reconhecimento inter-sugestivo: o amor (que gera autoconfiança – amizade, relações no trabalho), o direito (auto-respeito) e a solidariedade (auto-estima - reconhecimento, interação social). Conclui-se com uma tentativa de conceitos de redistribuição e reconhecimento de Fraser e Honneth para contribuir na correção da má redistribuição ou o não reconhecimento de gênero. (shrink)

The ‘managed-metabolism’ hypothesis suggests that a ‘cooperation barrier’ must be overcome if self-producing chemical organizations are to undergo the transition from non-life to life. This dynamical barrier prevents un-managed autocatalytic networks of molecular species from individuating into complex, cooperative organizations. The barrier arises because molecular species that could otherwise make significant cooperative contributions to the success of an organization will often not be supported within the organization, and because side reactions and other ‘free-riding’ processes will undermine cooperation. As a result, (...) the barrier seriously impedes the emergence of individuality, complex functionality and the transition to life. This barrier is analogous to the cooperation barrier that also impedes the emergence of complex cooperation at all levels of living organization. As has been shown at other levels of organization, the barrier can be overcome comprehensively by appropriate ‘management’. Management implements a system of evolvable constraints that can overcome the cooperation barrier by ensuring that beneficial co-operators are supported within the organization and by suppressing free-riders. In this way, management can control and manipulate the chemical processes of a collectively autocatalytic organization, producing novel processes that serve the interests of the organization as a whole and that could not arise and persist in an un-managed chemical organization. Management self-organizes because it is able to capture some of the benefits that are produced when its interventions promote cooperation, thereby enhancing productivity. Selection will therefore favour the emergence of managers that take over and manage chemical organizations so as to overcome the cooperation barrier. The managed-metabolism hypothesis demonstrates that if management is to overcome the cooperation barrier comprehensively, its interventions must be digitally coded. In this way, the hypothesis accounts for the two-tiered structure of all living cells in which a digitally-coded genetic apparatus manages an analogically-informed metabolism.GraphicalOpen image in new window. (shrink)

The ‘managed-metabolism’ hypothesis suggests that a ‘cooperation barrier’ must be overcome if self-producing chemical organizations are to undergo the transition from non-life to life. This dynamical barrier prevents un-managed autocatalytic networks of molecular species from individuating into complex, cooperative organizations. The barrier arises because molecular species that could otherwise make significant cooperative contributions to the success of an organization will often not be supported within the organization, and because side reactions and other ‘free-riding’ processes will undermine cooperation. As a result, (...) the barrier seriously impedes the emergence of individuality, complex functionality and the transition to life. This barrier is analogous to the cooperation barrier that also impedes the emergence of complex cooperation at all levels of living organization. As has been shown at other levels of organization, the barrier can be overcome comprehensively by appropriate ‘management’. Management implements a system of evolvable constraints that can overcome the cooperation barrier by ensuring that beneficial co-operators are supported within the organization and by suppressing free-riders. In this way, management can control and manipulate the chemical processes of a collectively autocatalytic organization, producing novel processes that serve the interests of the organization as a whole and that could not arise and persist in an un-managed chemical organization. Management self-organizes because it is able to capture some of the benefits that are produced when its interventions promote cooperation, thereby enhancing productivity. Selection will therefore favour the emergence of managers that take over and manage chemical organizations so as to overcome the cooperation barrier. The managed-metabolism hypothesis demonstrates that if management is to overcome the cooperation barrier comprehensively, its interventions must be digitally coded. In this way, the hypothesis accounts for the two-tiered structure of all living cells in which a digitally-coded genetic apparatus manages an analogically-informed metabolism.GraphicalOpen image in new window. (shrink)

The evolution of life on Earth has produced an organism that is beginning to model and understand its own evolution and the possible future evolution of life in the universe. These models and associated evidence show that evolution on Earth has a trajectory. The scale over which living processes are organized cooperatively has increased progressively, as has its evolvability. Recent theoretical advances raise the possibility that this trajectory is itself part of a wider developmental process. According to these theories, the (...) developmental process has been shaped by a yet larger evolutionary dynamic that involves the reproduction of universes. This evolutionary dynamic has tuned the key parameters of the universe to increase the likelihood that life will emerge and produce outcomes that are successful in the larger process (e.g. a key outcome may be to produce life and intelligence that intentionally reproduces the universe and tunes the parameters of ‘offspring’ universes). Theory suggests that when life emerges on a planet, it moves along this trajectory of its own accord. However, at a particular point evolution will continue to advance only if organisms emerge that decide to advance the developmental process intentionally. The organisms must be prepared to make this commitment even though the ultimate nature and destination of the process is uncertain, and may forever remain unknown. Organisms that complete this transition to intentional evolution will drive the further development of life and intelligence in the universe. Humanity’s increasing understanding of the evolution of life in the universe is rapidly bringing it to the threshold of this major evolutionary transition. (shrink)

The Evolutionary Manifesto shows that evolution is directional and demonstrates that this has major implications for humanity. The Manifesto shows that humanity must align its social systems and behaviour with the trajectory of evolution if we are to survive and thrive into the future. The Manifesto goes on to demonstrate that humanity has an essential role to play in the future evolution of life on this planet. It demonstrates that life on Earth has reached a critical stage in evolution’s trajectory. (...) Up to now evolution has moved along its trajectory blindly and unconsciously. But if evolution on Earth is to continue to advance successfully in the future, the process will have to be driven intentionally and consciously by humanity. In this way, a proper understanding of evolution shows us how we can live a life that matters in a larger scheme of things. An evolutionary worldview answers the fundamental existential question that faces us all: “What should I do with my life?” The Manifesto outlines in broad terms what humanity must do to advance the evolutionary process—how we will intentionally have to re-make our political, social and economic systems, and how we will need to develop our cognition and consciousness. As such, the Manifesto presents a detailed case for evolutionary activism--coordinated action directed at advancing the evolutionary process intentionally. (shrink)

Can a human society be constrained in such a way that self-organization will thereafter tend to produce outcomes that advance the goals of the society? Such a society would be self-organizing in the sense that individuals who pursue only their own interests would none-the-less act in the interests of the society as a whole, irrespective of any intention to do so. The paper sketches an agent-based model that identifies the conditions that must be met if such a self-organizing society is (...) to emerge. The model draws heavily on an understanding of how self-organizing societies have emerged repeatedly during the evolution of life on Earth. The model demonstrates that the key enabling requirement for a self-organizing society is ‘consequence-capture’. Broadly this means that all agents in the society must capture sufficient of the beneficial consequences of their actions for the goals of the society. ‘Consequence-capture’ can be organized in a society by appropriate management that suppresses free riders and supports pro-social actions. In human societies these constraints include institutions such as systems of governance and social norms. If a self-organizing society is to emerge, consequence-capture must apply to all agents in the society, including those involved in the establishment and adaptation of institutions. If this is achieved, the result will be a fully self-organizing society in which the interests of all agents are aligned with the interests of the society as a whole. (shrink)

If C.S. Lewis' A Grief Observed can be considered an account of a lost human relationship, then Cunsolo and Landman's Mourning Nature forms a posthuman, but nonetheless personal, examination of the losses of relationships with plants, animals, and even entire ecosystems—an ecological grief observed. In this regard, one of the motivations for this book was Cunsolo's interviews with Inuit residents who experienced profound sadness and despair at the changes in the landscape brought by climate change. Beyond this, each of the (...) contributors to Mourning Nature brought a variety of written, auditory, visual, and meaning-making experiences to their acts of mourning wild nature. The parallels to Lewis' book end here... (shrink)

My argument will be that our understanding of human beings, which is what I take the Christian doctrine of man to be concerned with, will benefit considerably from an examination of two different but related clusters of human attitudes which can be found respectively under the headings ‘optimism’ and ‘pessimism’. There are many pitfalls in the way of such an enterprise, and occasionally some prejudices to be overcome. For example L. E. Loemker in the relevant articles in the Encyclopedia of (...) Philosophy concludes a fairly lengthy discussion with the rather terminal judgement. (shrink)

Many large corporations now have written codes of ethics to guide the business/marketing activities of employees. The purpose of this study was to determine the frequency and types of topics which are covered in the ethics policy statements of large U.S. corporations. The results indicated that the topics covered most often (respectively) were: misuse of funds/improper accounting, conflicts of interest, political contributions, and confidential information. It is concluded that in addition to written ethics policy statements, top management should communicate ethical (...) values and demonstrate by example. (shrink)

We propose a liminality-based analysis of the process of ethical leadership/followership in organizations. A liminal view presents ethical leadership as a process taking place in organizational contexts that are often characterized by high levels of ambiguity, which render the usual rules and preferences dubious or inadequate. In these relational spaces, involving leaders, followers, and their context, old frames may be questioned and new ones introduced in an emergent way, through subtle processes whose evolution and implications may not be easy to (...) grasp even by those participating in them. (shrink)

Evolution's Arrow argues that evolution is directional and progressive, and that this has major consequences for humanity. Without resort to teleology, the book demonstrates that evolution moves in the direction of producing cooperative organisations of greater scale and evolvability - evolution has organised molecular processes into cells, cells into organisms, and organisms into societies. The book founds this position on a new theory of the evolution of cooperation. It shows that self-interest at the level of the genes does not prevent (...) cooperation from increasing as evolution unfolds. Evolution progresses by discovering ways to build cooperative organisations out of self-interested individuals. The book also shows that evolution itself has evolved. Evolution has progressively improved the ability of evolutionary mechanisms to discover effective adaptations. And it has produced new and better mechanisms. Evolution's Arrow uses this understanding of the direction of evolution to identify the next great steps in the evolution of life on earth - the steps that humanity must take if we are to continue to be successful in evolutionary terms. A key step for humanity is to increase the scale and evolvability of our societies, eventually forming a unified and cooperative society on the scale of the planet. We must also transform ourselves psychologically to become self-evolving organisms - organisms that are able to escape their biological and cultural past by adapting in whatever directions are necessary to achieve future evolutionary success. (shrink)

Obedience: a simple term. Stanley Milgram, the famous experimental social psychologist, shocked the world with theory about it. Another man, Pol Pot, the infamous leader of the Khmer Rouge, showed how far the desire for obedience could go in human societies. Milgram conducted his experiments in the controlled environment of the US psychology laboratory of the 1960s. Pol Pot experimented with Utopia in the totalitarian Kampuchea of the 1970s. In this article, we discuss the process through which the Khmer Rouge (...) regime created an army of unquestioningly obedient soldiers — including child soldiers. Based on these two cases, we advance a framework on how obedience can be grown or countered. (shrink)

O presente artigo tem como objetivo articular um diálogo entre as propostas de Charles Taylor e Nancy Fraser acerca das políticas de reconhecimento e identidade. Nesta tarefa, apresentamos a ligação fundamental que Charles Taylor estabelece entre identidade e reconhecimento, a partir de uma dimensão dialógica que privilegia o contato significativo com os outros. Posteriormente, discutimos a concepção de um modelo de status como alternativa ao modelo de identidade na proposta de Nancy Fraser, que compreende o reconhecimento como uma (...) questão de justiça desvinculada de avaliações éticas. Por fim, são contrastadas as concepções de reconhecimento de ambos os pensadores em relação à centralidade da identidade e autorrealização nas políticas de reconhecimento, destacando como as críticas de Fraser a Taylor desconsideram a dimensão intersubjetiva da concepção de identidade do filósofo canadense. (shrink)