Social constructionist analysis of kind terms such as ‘women’ are often criticized as counterintuitive. In response, Haslanger claims that such charges are moot once the distinctions between different types of philosophical analyses and their corresponding concepts are in place. I argue that even with the said distinctions, the Haslangerian definition of ‘women’ is problematic. Drawing on recent discussions on contextualism, metalinguistic negotiation, and the crucial role solidarity plays in politically significant terms, I claim that Haslanger’s replies would lead to consequences (...) contrary to the stated goal of her project. Moreover, I offer a new proposal that takes seriously the aim of ameliorating ‘women.’ My account draws on a dynamic understanding of solidarity based on feminist reconceptualization and makes recourse to Mikkola’s model of trait/norm covariance. Based on the vision that a proper ameliorative analysis in the positive moment should be forward-looking to enhance our coordination in a more just society, my construal elucidates what ‘women’ can and ought to be. (shrink)

This article defends an account of collective hope that arises through solidarity in the pursuit of justice. I begin by reviewing recent literature on the nature of hope. I then explore the relationship between hope and solidarity to demonstrate the ways in which solidarity can give rise to hope. I suggest that the hope born of solidarity is collective when it is shared by at least some others, when it is caused or strengthened by activity in a collective action setting, (...) and when the reciprocal hopeful expressions of individual group members result in an emotional atmosphere of hope that extends across the group. In the context of social movements, collective hope emerges alongside the collective intentions and actions of the solidarity group; namely, in the pursuit of a form of social justice that inspires the movement. I then suggest that the object of collective hope born of solidarity is the guiding ideal of justice and reflect on what it might mean to hope well for justice. (shrink)

Using relations of solidarity in global contexts, this article explores some of the debates about what constitutes solidarity. Three primary forms of solidarity are discussed, with particular attention to the different nature of the solidaristic relations and their moral obligations.

Around the world, millions of children are in need of parental care. In response to this global crisis, some philosophers defend a moral duty for prospective parents to adopt children rather than procreate. Challenges to the duty focus almost exclusively on parents’ desires to have biological children. However, reasons deriving primarily from one’s membership in a social group that favour procreation over adoption or oppose transracial adoptions are largely overlooked. In this dissertation, I examine whether group-based reasons could justifiably override (...) a duty to adopt for prospective parents who are members of racially oppressed groups. I ultimately argue that group-based interests cannot outweigh the needs of existing children for parental care, and thus provide further support for the duty to adopt. My thesis is divided into four chapters. In Chapter 1, I introduce a duty to adopt and argue that it is resilient against a series of proposed defeating conditions and foundational challenges. In Chapter 2, I develop three group-based reasons in favour of procreation that challenge the duty: reparative justice, racial solidarity, and cultural preservation. In Chapter 3, I argue that these reasons do not definitively support procreation over adoption and, instead, seem to favour adopting children either within or outside one’s racial group. I then identify remaining challenges to the duty that take issue with transracial adoptions and place a high value on children’s belonging in same-race families or in their communities of origin. In Chapter 4, I argue that the needs of individual children to receive timely parental care should not be compromised by groups’ interests and that children’s relationships with their communities of origin can be maintained in transracial or extra-communal adoptive placements. (shrink)

Many lament that solidarity is declining, implying there is something good about it; but what is solidarity and why should we want it? Here, we defend an original functionalist re-interpretation of solidarity. Political solidarity plays a key functional role in a polity’s persistence through time. Thus, we should want institutions that foster solidarity. This paper is divided into three parts. In the first, we draw on the philosophy of biology to pinpoint what counts as a proper function, in a way (...) that is naturalistic, objective, and selective. On this aetiological account, a sharp distinction between functional needs (e.g. the pumping of blood) and functional mechanisms (e.g. the valve that pumps blood) is drawn. In the second part of the paper, we propose that solidarity should be understood as an aetiological function of society. This new conception sheds light on the widely acknowledged, yet seldom clarified connection between two common readings of solidarity: solidarity as a set of feelings of mutual kinship (its functional need), and solidarity as a set of redistributive institutions (a key functional mechanism). The third part concludes that this new functional conception of solidarity provides normative reasons to foster solidarity. (shrink)

Abstract In a recent issue of Neuroethics , I considered whether the notion of human dignity could help us in solving the moral problems the advent of the diagnostic category of minimally conscious state (MCS) has brought forth. I argued that there is no adequate account of what justifies bestowing all MCS patients with the special worth referred to as human dignity. Therefore, I concluded, unless that difficulty can be solved we should resort to other values than human dignity in (...) addressing the moral problems MCS poses. In his new book Christopher Kaczor criticizes the argument I put forward. Below, I respond to Kaczor’s criticism. I maintain that the considerations he presents do not undermine my argument nor succeed in providing adequate justification for the view that all MCS patients possess the worth referred to as human dignity. Content Type Journal Article Category Original Paper Pages 1-11 DOI 10.1007/s12152-011-9147-z Authors Jukka Varelius, Department of Behavioural Sciences and Philosophy, University of Turku, Turku, 20014 Finland Journal Neuroethics Online ISSN 1874-5504 Print ISSN 1874-5490. (shrink)

Recent work has stressed the importance of the concept of solidarity to bioethics and social philosophy generally. But can and should it feature in documents such as the Universal Declaration on Bioethics and Human Rights as anything more than a vague notion with multiple possible interpretations? Although noting the tension between universality and particularity that such documents have to deal with, and also noting that solidarity has a political content, the paper explores the suggestion that solidarity should feature more centrally (...) in international regulations. The paper concludes with the view that when solidarity is seen aright, the UDBHR is an implicitly solidaristic document. (shrink)

Recent progress in neurosciences has improved our understanding of chronic disorders of consciousness. One example of this advancement is the emergence of the new diagnostic category of minimally conscious state (MCS). The central characteristic of MCS is impaired consciousness. Though the phenomenon now referred to as MCS pre-existed its inclusion in diagnostic classifications, the current medical ethical concepts mainly apply to patients with normal consciousness and to non-conscious patients. Accordingly, how we morally should stand with persons in minimally conscious state (...) remains unclear. In this paper, I examine whether the notion of human dignity could provide us with guidance with the moral difficulties MCS gives rise to. More precisely, I focus on the question of whether we are justified in holding that persons in minimally conscious state possess human dignity. (shrink)

Journal of Social Philosophy, EarlyView.

In a recent issue of Neuroethics, I considered whether the notion of human dignity could help us in solving the moral problems the advent of the diagnostic category of minimally conscious state (MCS) has brought forth. I argued that there is no adequate account of what justifies bestowing all MCS patients with the special worth referred to as human dignity. Therefore, I concluded, unless that difficulty can be solved we should resort to other values than human dignity in addressing the (...) moral problems MCS poses. In his new book Christopher Kaczor criticizes the argument I put forward. Below, I respond to Kaczor’s criticism. I maintain that the considerations he presents do not undermine my argument nor succeed in providing adequate justification for the view that all MCS patients possess the worth referred to as human dignity. (shrink)