It is common in contemporary sport to liken the notion of the team to that of the family. That is, the family is used to evoke team life. Portraying the team as a family usually implies a positive evaluation. Despite its prevalence, the team as a family equation has not been analyzed in the sport philosophy literature. Thus, the purpose of this article is twofold. First, it explores whether the team is to be equated with the family. To discuss the (...) nature of the family and the team, I draw together the work of several sport philosophers with that of Laura Wildemann Kane. Second, and considering what characterizes the team, this article investigates whether teammates have special responsibilities to one another by virtue of their relationship and the value attached to it. I propose that the team as a family equation does not align with the constitution of these two social groups and that teammates have special responsibilities to one another, but such responsibilities are different from those observed in the family. (shrink)

The ontology of social objects and facts remains a field of continued controversy. This situation complicates the life of social scientists who seek to make predictive models of social phenomena. For the purposes of modelling a social phenomenon, we would like to avoid having to make any controversial ontological commitments. The overwhelming majority of models in the social sciences, including statistical models, are built upon ontological assumptions that can be questioned. Recently, however, artificial neural networks have made their way into (...) the social sciences, raising the question whether they can avoid controversial ontological assumptions. ANNs are largely distinguished from other statistical and machine learning techniques by being a representation-learning technique. That is, researchers can let the neural networks select which features of the data to use for internal representation instead of imposing their preconceptions. On this basis, I argue that neural networks can avoid ontological assumptions to a greater degree than common statistical models in the social sciences. I then go on, however, to establish that ANNs are not ontologically innocent either. The use of ANNs in the social sciences introduces ontological assumptions typically in at least two ways, via the input and via the architecture. (shrink)

Reflection on religion has, in the modern era, been intimidated by the conclusions and the methods of science. The latter have been by far the most threatening, since they challenge not simply the conclusions but the possibility of theology. Happily, the philosophy of science has recently developed models of understanding which can be applied less destructively to other modes of thought. Yet the pattern persists: philosophers of religion and theologians receive these as they might receive new revelations from the deity.

The question of whether or not one should procreate is rarely cast as a personal choice in philosophical discourse; rather, it is presented as an ethical choice made against a backdrop of aggregate concerns. But justifications concerning procreation in popular culture regularly engage with the role that identity plays in making procreative decisions; specifically, how one’s decision will affect who they are and who they might be in the future. Women in particular cite the personally transformative aspects of becoming a (...) parent — personal circumstances, including socioeconomic status, age, health, and relationship status — as the most important considerations for the decision they make regarding possible parenthood, and not the more aggregate concerns that an ethics of procreation prioritizes. I highlight women because when women undergo a transformative experience related to parenthood, they do so in contexts where the social, economic, and emotional effects related to pregnancy and motherhood are extensive and impose greater effects on women than men. These harmful material effects threaten a woman’s economic stability, career development, social relationships, and emotional health. Because of this, I argue that an ethics of procreation must engage with the ways in which women’s identities are transformed through procreative decisions. (shrink)

Prominent accounts of collective intentional activity explain the nature of social groups by virtue of a specific criterion: goal-directedness. In doing so, these accounts offer little in the way of determining whether there are any differences among social groups. In this paper, I propose a refined framework of collective intentional activity that can distinguish among social groups better than alternative accounts, and which has revisionary but nevertheless plausible implications for the nature of the family: specifically, that certain friendship relationships may (...) count as genuinely familial, and that we ought to count them as such. I argue that social groups are distinguished by what we can expect from one another within different kinds of social groups; specifically, that there is an important difference between reciprocity that is equivalent in performance and reciprocity that is equivalent in intention; familial groups are specifically guided by this latter kind of reciprocity. This more inclusive definition of familial groups may have important implications for how such groups are supported within a given society – for instance, by recognizing certain caring relations as essential for well-being and supporting them accordingly. (shrink)