The moral status of animals is a subject of controversy both within and beyond academic philosophy, especially regarding the question of whether and when it is ethical to eat meat. A commitment to animal rights and related notions of animal protection is often thought to entail a plant-based diet, but recent philosophical work challenges this view by arguing that, even if animals warrant a high degree of moral standing, we are permitted - or even obliged - to eat meat. (...) class='Hi'>Andy Lamey provides critical analysis of past and present dialogues surrounding animal rights, discussing topics including plant agriculture, animal cognition, and in vitro meat. He documents the trend toward a new kind of omnivorism that justifies meat-eating within a framework of animal protection, and evaluates for the first time which forms of this new omnivorism can be ethically justified, providing crucial guidance for philosophers as well as researchers in culture and agriculture. (shrink)

A very simple contextualist treatment of a sentence containing an epistemic modal, e.g. a might be F, is that it is true iff for all the contextually salient community knows, a is F. It is widely agreed that the simple theory will not work in some cases, but the counterexamples produced so far seem amenable to a more complicated contextualist theory. We argue, however, that no contextualist theory can capture the evaluations speakers naturally make of sentences containing epistemic modals. If (...) we want to respect these evaluations, our best option is a relativist theory of epistemic modals. On a relativist theory, an utterance of a might be F can be true relative to one context of evaluation and false relative to another. We argue that such a theory does better than any rival approach at capturing all the behaviour of epistemic modals. (shrink)

Hohwy (Hohwy 2016, Hohwy 2017) argues there is a tension between the free energy principle and leading depictions of mind as embodied, enactive, and extended (so-called ‘EEE1 cognition’). The tension is traced to the importance, in free energy formulations, of a conception of mind and agency that depends upon the presence of a ‘Markov blanket’ demarcating the agent from the surrounding world. In what follows I show that the Markov blanket considerations do not, in fact, lead to the kinds of (...) tension that Hohwy depicts. On the contrary, they actively favour the EEE story. This is because the Markov property, as exemplified in biological agents, picks out neither a unique nor a stationary boundary. It is this multiplicity and mutability– rather than the absence of agent-environment boundaries as such - that EEE cognition celebrates. (shrink)

This article brings animal protection theory to bear on Temple Grandin’s work, in her capacity both as a designer of slaughter facilities and as an advocate for omnivorism. Animal protection is a better term for what is often termed animal rights, given that many of the theories grouped under the animal rights label do not extend the concept of rights to animals. I outline the nature of Grandin’s system of humane slaughter as it pertains to cattle. I then outline four (...) arguments Grandin has made defending meat-eating. On a protection-based approach, I argue, Grandin’s system of slaughter is superior to its traditional counterpart. Grandin’s success as a designer of humane slaughterhouses however is not matched by any corresponding success in offering a moral defence of meat-eating. Despite, or perhaps because of, the popularity of her work, Grandin’s arguments for continuing to eat animals are noteworthy only in how disappointing and rudimentary they are. If we can thank Grandin for making a difference in the lives of millions of farm animals, her work can also be criticized for not engaging the moral status of animals with the depth and rigor that it deserves. (shrink)

During long-term refugee displacements, it is common for the refugees’ country of origin to be called on to recognize a right of return. A long-standing tradition of philosophical theorizing is sceptical of such a right. Howard Adelman and Elazar Barkan are contemporary proponents of this view. They argue that, in many cases, it is not feasible for entire refugee populations to return home, and so the notion of a right of return is no right at all. We can call Adelman (...) and Barkan’s view the feasibility objection. Many defenders of rights will deny that empirical facts such as the kind to which Adelman and Barkan appeal are relevant to determining whether a moral entitlement amounts to a right. In contrast, I offer a response to the feasibility objection that does admit the relevance of facts. In my view, considerations of feasibility do matter when determining what rights human beings possess. Nevertheless, the feasibility objection is undone by its failure to acknowledge a distinction between two different kinds of feasibility constraints. ‘Hard’ constraints include logical, nomological and biological considerations. ‘Soft’ constraints include political, cultural and institutional factors. A necessary condition of a moral entitlement achieving the status of a right, I argue, is that it be feasible in the hard sense. Crucially, however, a right need not always be feasible in the soft sense. Refugees can have rights that it is not currently possible to implement politically. (shrink)

Hello World! I am Young Mantis. I was born in a village, called the Jute Plant Village, near the Bird Village. The photo of mine was taken by Kingfisher the Wise of the Bird Village, showing me while just 3 days old. That’s why I looked very tiny, even when compared to a newborn leave of the jute plant where I was clinging. My friendship with Kingfisher the Wise has developed over time, going through a roller coaster ride, thus, (...) complicated. But we are still friends today. For this, I am pleased to express my gratitude for many things in life. (shrink)

The Handmaid’s Tale depicts a United States taken over by a fundamentalist dictatorship called Gilead that also resembles Plato’s ideal city. Attempts to explain Gilead’s debt to Plato face two challenges. First, aspects of Gilead that recall Plato also contain features that differ, at times dramatically, from the Platonic original. Second, Gilead invokes distorted versions of ideas from philosophies other than Plato’s. I explore two ways of making sense of Gilead’s distorted philosophical appropriations. The explanations differ over whether such distortions (...) are best explained by the nature of the philosophies they misrepresent, or by the nature of Gilead. The explanation that emphasizes Gilead’s own agency is ultimately best able to make sense of how illiberal regimes misappropriate philosophical concepts, both in the novel and in reality, in order to limit the political imagination of their subjects. (shrink)

Jurisdictionism offers a new rationale for restricting immigration. Immigrants impose new obligations on the people whose territories they enter. Insofar as these obligations are unwanted, polities are justified in turning immigrants away, so long as the immigrants are from a country that respects their rights. The theory, however, employs a flawed account of obligation, which overlooks how we can be obliged to take on new duties to immigrants. Jurisdictionism also employs different standards when determining whether an obligation exists, only one (...) of which is sensitive to consequences. Finally, the theory falsely claims that obligations necessarily reduce the freedom of the obliged. (shrink)

Marginal comments on student essays are a near-universal method of providing feedback in philosophy. Widespread as the practice is, however, it has well-known drawbacks. Commenting on students' work in the form of a video has the potential to improve the feedback experience for both instructors and students. The advantages of video feedback can be seen by examining it from both the professor's and the student's perspective. In discussing the professor's perspective, this article shares observations based on the author's experience delivering (...) feedback through video. Turning to the student's view, it discusses qualitative feedback solicited from students that indicates a clear preference for video feedback over written marginalia. In particular, students describe video feedback as more informative, more personal, better at suggesting improvements on future assignments, enhancing the professor's ability to communicate through tone of voice and gesture, and easier to understand compared to written feedback. (shrink)

Freeganism is the practice of eating food that is free. It is commonly associated with recovering food that grocery stores and restaurants have thrown away, but vegetables grown in one’s garden and other free foods, such as leftovers from a work event, would also qualify. It is worth asking whether there is a form of freeganism that can be justified in new omnivorist terms. Could it be consistent with animal protection to eat meat, just so long as we don’t pay (...) for it? -/- I argue that from an animal protection point of view, freegan meat consumption faces two difficulties. The first is that when it involves the consumption of animal flesh conventionally regarded as edible (chicken, pork, beef, etc.) but not other types of flesh commonly considered inedible (mice, dogs, etc.), the practice is likely to be rooted in speciesism. This runs contrary to new omnivorism’s own principles, which are anti-speciesist. In addition, when the meat in question is the product of animal agriculture, consuming it will amount to a form of complicity in the industry’s wrong-doing, as the rationale for the animal’s slaughter will be retroactively endorsed. Either of these two considerations taken by itself will suffice to generate a presumption against freegan meat consumption. -/- My analysis, however, does not address every conceivable defense of freegan meat consumption. In particular, neither consideration generates a reason to avoid all animal by-products, such as eggs from backyard chickens that are well cared for. But given that the by-products in question will not be industrially produced, such consumption is likely to be permissible only in exceptional instances, rather than a practice available to society at large. (shrink)

This thesis argues for the fundamental importance of the opposition between holistic and reductionistic world-views in economics. Both reductionism and holism may nevertheless underpin laissez-faire policy prescriptions. Scrutiny of the nature of the articulation between micro and macro levels in the writings of economists suggests that invisible hand theories play a key role in reconciling reductionist policy prescriptions with a holistic world. An examination of the prisoners' dilemma in game theory and Arrow's impossibility theorem in social choice theory sets the (...) scene. The prisoners' dilemma epitomises the collective irrationality coordination problems lead to. The source of the dilemma is identified as the combination of interdependence in content and independence in form of the decision making process. Arrovian impossibility has been perceived as challenging traditional views of the relationship between micro and macro levels in economics. Conservative arguments against the possibility in principle of a social welfare function are criticised here as depending on an illicit dualism. The thesis then reviews the standpoints of Smith, Hayek and Keynes. For Smith, the social desirability of individual self-seeking activity is ensured by the 'invisible hand' of a god who has moulded us so to behave, that the quantity of happiness in the world is always maximised. Hayek seeks to re-establish the invisible hand in a secular age, replacing the agency of a deity with an evolutionary mechanism. Hayek's evolutionary theory, criticised here as being based on the exploded notion of group selection, cannot underpin the desirability of spontaneous outcomes. I conclude by arguing that Keynes shares the holistic approach of Smith and Hayek, but without their reliance on invisible hand mechanisms. If spontaneous processes cannot be relied upon to generate desirable social outcomes then we have to take responsibility for achieving this ourselves by establishing the appropriate institutional framework to eliminate macroeconomic prisoners' dilemmas. (shrink)

One of the starting assumptions in the debate over the ethical status of animals is that someone who is committed to reducing animal suffering should not eat meat. Steven Davis has recently advanced a novel criticism of this view. He argues that individuals who are committed to reducing animal suffering should not adopt a vegetarian or vegan diet, as Tom Regan an other animal rights advocates claim, but one containing free-range beef. To make his case Davis highlights an overlooked form (...) of animal harm, that done to field animals in crop production. Yet while Davis's argument is ingenious and thought-provoking, it is not a successful challenge to vegetarianism and veganism's status as the diets that most advance animal rights. Scientific studies of crop production that Davis draws on document two different forms of harm done to field animals: those that are directly killed by harvesting equipment and those that are killed by other animals. Once this distinction is made explicit, the degree to which such studies pose a problem for animal protection theory considerably weakens. Davis also overlooks philosophically significant forms of harm to human beings that are present in beef production but not crop harvesting. Finally, he bases his argument on the controversial assumption that there is no difference between deliberate and accidental killing - either of animals or people. Although these problems defeat Davis's attempt to offer an immanent critique of Regan's animal rights position, his analysis does have important dietary ramifications that animal advocates should take into account. (shrink)

I argue against two of the most influential contemporary theories of moral responsibility: those of Harry Frankfurt and John Martin Fischer. Both propose conditions which are supposed to be sufficient for direct moral responsibility for actions. (By the term direct moral responsibility, I mean moral responsibility which is not traced from an earlier action.) Frankfurt proposes a condition of 'identification'; Fischer, writing with Mark Ravizza, proposes conditions for 'guidance control'. I argue, using counterexamples, that neither is sufficient for direct moral (...) responsibility. -/- My counterexample cases are based on recent research in psychology which reveals many surprising causes of our actions. Some of this research comes from the field of situationist social psychology; some from experiments which reveal the influence of automatic processes in our actions. Broadly, I call such causes 'subverting' when the agent would not identify with her action, if she knew all the causes of the action. When an action has subverting causes, the agent is not directly morally responsible for it, even though she may meet the conditions specified by Frankfurt and Fischer. -/- I also criticise the theories of Eddy Nahmias and John Doris, who have both engaged specifically with the threats posed to moral responsibility by situationist research. Against Doris and Nahmias, I argue that their conditions are neither necessary nor sufficient for direct moral responsibility. -/- My final objective is to argue that there are many everyday actions for which we mistakenly hold agents morally responsible. I review evidence that there are many everyday actions which have subverting causes. Many of those are actions for which we currently hold agents morally responsible. But I argue that, in many of those same actions, the agents are not in fact morally responsible – they bear neither direct nor traced moral responsibility. (shrink)

This study aims to evaluate whether the idea of ultimate reality in world religions contributes to the characteristics of the world religion paradigm, which is hierarchical cosmology or “subject-object cosmology.” Several research on this topic claims that one of the characteristics of the world religion paradigm is its hierarchical perspective. Discussing this issue is important to distinguish the world religions as the paradigm and the world religions as the most widely embraced religion. This study argues that the hierarchical perspective of (...) the world religion paradigm can be rooted in the idea of ultimate reality, that there is a supreme, foremost, and most principal reality in the continuity of this universe, namely the supernatural or God. The hierarchical cosmology consists of three main domains: supernatural/God, culture/human, and nature. This study uses a literature study methodology, relying on books, journals, and texts related to research questions. This study finds that the world religion paradigm or hierarchical cosmology or “subject-object cosmology” is prominent, especially in Abrahamic religions such as Islam, Christianity, and Judaism, even though the concept of ultimate reality in these three religions is different. (shrink)

Philosophers have highlighted a dilemma for the criminal law. Unjust, racist policies in the United States have produced conditions in which the dispossessed are more likely to commit crime. This complicity undermines the standing of the state to blame their offenses. Nevertheless, the state has reason to punish those crimes in order to deter future offenses. Tommie Shelby proposes a way out of this dilemma. He separates the state’s right to condemn from its right to punish. I raise doubts about (...) Shelby’s proposed resolution. So long as punishment is widely and reasonably understood to condemn crime, Shelby’s proposal does not resolve the dilemma. Moreover, there is reason to think the blaming aspect of punishment plays a role in the justification of its hard treatment. I conclude by considering some other ways out of the dilemma, focusing especially on how the United States might take responsibility for its complicity. (shrink)

Poetry is a literary work of two different worlds, the ideal world and the factual world. This research describes the ideal world and the factual world, gap/opposition or equivalent. The method is descriptive qualitative. The research results showed an equivalent and opposition in the poetry of Surat Cinta (love letter) by WS Rendra. The equivalent is seen in the aspects of romance leading to: (1) passion, (2) love, (3) remembered and thought in the heart, (4) restless, (5) worried, and (6) (...) sad. Whereas, the opposition is seen in the aspect of expression in the form of: (1) thoughts with feelings, (2) men with women, (3) love with grief, and (4) sweetly with bitterly. The equivalent and opposition in the poetry of Surat Cinta by WS Rendra as a whole build the integrity of meaning in poetry. (shrink)

This study aims to describe the cultural strategy of the Buginese people of Pagatan (one of ethnic group in Indonesia) in preserving their local wisdom living in a multicultural society. This research was conducted using qualitative descriptive method through three methods of data collection i.e. in-depth interview, observation and literature involving community leaders and ordinary people as informants. The historical-interpretative method was used to analyze the Data. The findings from this study indicate that the people of Buginese-Pagatan use two strategies (...) to preserve their Buginese identity in a pluralistic society i.e. the strategy of interaction patterns and the use of ethnic symbols. In the strategy of interaction patterns, they implement adaptive and inclusive interaction patterns. This strategy is represented by the mastery and the use of regional languages in addition to the Buginese language, cross-ethnic marriages, and participation in social activities. While in the strategy of using ethnic symbols, they form a distinct identity from the one existing in Sulawesi. This strategy is represented by the use of ethnic symbols such as wearing Bodo clothes, bone cap in the rituals of marriage and moving in new houses, preserving the ancient model of Buginese house for settlement, and forming a new cultural identity called Maccera Tasi. This research has identified local values preserved and held by its people as cultural strategies in building a harmonious society. We believe that the cultural strategies are useful not only to form a united, dignified and civilized local community of Indonesia, but also to serve as a model for other cultures to preserve their local wisdom. (shrink)

The past decade has seen a protracted debate over the semantics of epistemic modals. According to contextualists, epistemic modals quantify over the possibilities compatible with some contextually determined group’s information. Relativists often object that contextualism fails to do justice to the way we assess utterances containing epistemic modals for truth or falsity. However, recent empirical work seems to cast doubt on the relativist’s claim, suggesting that ordinary speakers’ judgments about epistemic modals are more closely in line with contextualism than relativism (...) (Knobe & Yalcin 2014; Khoo 2015). This paper furthers the debate by reporting new empirical research revealing a previously overlooked dimension of speakers’ truth-value judgments concerning epistemic modals. Our results show that these judgments vary systematically with the question under discussion in the conversational context in which the utterance is being assessed. We argue that this ‘QUD effect’ is difficult to explain if contextualism is true, but is readily explained by a suitably flexible form of relativism. (shrink)

Recent decades have witnessed the rise of chefs to a position of cultural prominence. This rise has coincided with increased consciousness of ethical issues pertaining to food, particularly as they concern animals. We rank cookbooks by celebrity chefs according to the minimum number of sentient animals that must be killed to make their recipes. On our stipulative definition, celebrity chefs are those with their own television show on a national network in the United States, the United Kingdom, Canada or Australia. (...) Thirty cookbooks by 26 such chefs were categorized according to the total number of cows, pigs, chicken, fish and other species they included as ingredients. The total number of animals killed was divided by the number of non-dessert recipes to generate an average number of animal deaths per recipe for each book. We outline the rationale for our project and its methodology before presenting a ranked table of 30 cookbooks by celebrity chefs. This method generates several interesting findings. The first concerns the wide variation in animal fatalities among cookbooks. The chef with the heaviest animal footprint killed 5.25 animals per recipe, while the omnivorous chef with the smallest footprints killed 0.19 per recipe. Clearly, not all approaches to meat eating are equal when it comes to their animal mortality rate. Pigs and large ruminants are all substantially bigger than poultry, which are themselves bigger than many fish. The prime determinant of a chef’s place in the index was the number of small animals his or her recipes required. Whether a chef cooked in the style of a particular cuisine (Italian, French, Mexican etc.), by contrast, had no discernible influence on his or her ranking. We analyze how different chefs present themselves—as either especially sensitive or insensitive to ethical issues involving animals and food—and note cases where these presentations do or do not match their index ranking. -/- . (shrink)

The notion of a spontaneous order has a long history in the philosophy of economics, where it has been used to advance a view of markets as complex networks of information that no single mind can apprehend. Traditionally, the impossibility of grasping all of the information present in the spontaneous order of the market has been invoked as grounds for not subjecting markets to central planning. A less noted feature of the spontaneous order concept is that when it is applied (...) to ecosystems it yields a reasonably strong environmental ethic. Thinking of ecosystems as spontaneous orders generates a presumption against interfering with their natural functioning in a manner that results in anthropogenic species loss. Such a presumption will permit some interventions in nature while precluding others. Environmental ethics could potentially make valuable use of the spontaneous order idea, without necessarily endorsing its traditional application to markets. (shrink)

Recent work in moral theory has seen the refinement of theories of moral standing, which increasingly recognize a position of intermediate standing between fully self-conscious entities and those which are merely conscious. Among the most sophisticated concepts now used to denote such intermediate standing is that of primitive self-consciousness, which has been used to more precisely elucidate the moral standing of human newborns. New research into the structure of the avian brain offers a revised view of the cognitive abilities of (...) birds. When this research is approached with a species-specific focus, it appears likely that one familiar species, the chicken (Gallus gallus domesticus), also exhibits primitive self-consciousness. Given the likelihood that they are primitively self-consciousness, chickens warrant a degree of moral standing that falls short of that enjoyed by persons, but which exceeds the minimal standing of merely conscious entities. (shrink)

This paper reveals the concept of ma'rifa developed by Ibn al-'Arabi (d.1260), , especially in his magnum opus, Fuṣūṣ al-Ḥikam, the late work considered to the synthesis of his doctrine of metaphysics represented through the wisdom of each prophet; their uniqueness of divinely inspired and their epitome of spiritual perception, concerning the knowledge of God. It shows the transformative role of the prophet’s messages involving in the deeper creative process of divine-human dialogue, calling and response, that is repeatedly mentioned in (...) the Qur’an. Ibn ‘Arabi emphasized the importance of perceiving the direct relationship between all of creation and the divine Names and Attributes (al-asmā’ wa-l-sifāt al-ilāhiyyah), between creation as outward manifestation and as inward spiritual awareness (rūh). Everything that exists and is experienced in reality is the manifestation (tajallī) of different divine Names. (shrink)

Some philosophers (Duff, Hampton) conceive of punishment as a way of communicating a message to the punished and argue that this communicative function justifies the harm of punishment. I object to communicative theories because punishment seems intuitively justified in cases in which it fails as a method of communication. Punishment fails as communication when the punished ignores the intended message or fails to understand it. Among those most likely to ignore or fail to understand the message of punishment are the (...) most hardened criminals, whom we typically think are appropriate targets of punishment. I suggest that an alternative justificatory strategy, one that focuses not on the successful receipt of the message of punishment by the wrongdoer but on the expression of condemnation by the community, is not subject to the same worry. The norms of successful expression are more easily met than those of communication, so that expressing condemnation toward a criminal might be justified even if he is unreceptive in the face of the expression. (shrink)

Calls to recognize a right of return are a recurring feature of refugee crises. Particularly when such crises become long-term, advocates of displaced people insist that they be allowed to return to their country of origin. I argue that this right is best understood as the right of refugees to return, not to a prior territory, but to a prior political status. This status is one that sees not just any state, but a refugee's state of origin, take responsibility for (...) safeguarding their welfare. This entitlement I characterize as an institutional right: a right that presupposes, and is a necessary feature of, a particular institution. The institution of which the right of return is an indispensable part is the international political system that sees authority exercised by sovereign states. The institutional argument for a right of refugee return presupposes two basic factual claims about states: they play a central role in safeguarding rights and they pursue exclusionary policies of border control. Importantly, the institutional view presupposes only that states do perform both functions, not that they are justified in doing so. On a purely normative level, the institutional account assumes little more than the moral equality of human beings. (shrink)

The Bugis-Makassar indigenous people who live around Mount Bawakaraeng perform a ritual pilgrimage (hajj) to the top of Mount Bawakaraeng (as a sacred space). This ritual is often considered heretical and deviant. These negative assumptions are the result of the monopoly definition of “sacred place” by the world religion paradigm which is only limited to the doctrine of the holy book and is hierarchical-exclusive. Meanwhile, in the indigenous religion paradigm, “sacred place” is closely related tothe surrounding environment (nature) which also (...) gives life to indigenous peoples. The Bugis-Makassar indigenous people who live around Mount Bawakaraeng construct the sacredness of the mountain, not only as a place for religious rituals but also as a guarantor of their life. There were lacking previous researches discussing “sacred place” through the indigenous religion paradigm approach. This research contributes to that lack. This study examines how the indigenous religion paradigm interprets “sacred place”. The research method used in this research is qualitative. This study argues that there is no better way to understand why indigenous people perform rituals on Mount Bawakaraeng than using the indigenous religion paradigm. This study also shows that the “sacred place” associated with Mount Bawakaraeng is a way for the indigenous people who live around the mountain to preserve the nature around them which has enabled them to live and make a living such as accessing water, gathering medicines from nature, and so on. Eventually, with research that provides a better explanation of what a “sacred place” is in the indigenous religion paradigm, negative assumptions about indigenous people who regard a mountain as sacredplace can be better understood. (shrink)

We know that animals are harmed in plant production. Unfortunately, though, we know very little about the scale of the problem. This matters for two reasons. First, we can’t decide how many resources to devote to the problem without a better sense of its scope. Second, this information shortage throws a wrench in arguments for veganism, since it’s always possible that a diet that contains animal products is complicit in fewer deaths than a diet that avoids them. In this paper, (...) then, we have two aims: first, we want to collect and analyze all the available information about animal death associated with plant agriculture; second, we try to show just how difficult it’s to come up with a plausible estimate of how many animals are killed by plant agriculture, and not just because of a lack of empirical information. Additionally, we show that there are significant philosophical questions associated with interpreting the available data—questions such that different answers generate dramatically different estimates of the scope of the problem. Finally, we document current trends in plant agriculture that cause little or no collateral harm to animals, trends which suggest that field animal deaths are a historically contingent problem that in future may be reduced or eliminated altogether. (shrink)

Hannah Arendt argued that refugees pose a major problem for liberalism. Most liberal theorists endorse the idea of human rights. At the same time, liberalism takes the existence of sovereign states for granted. When large numbers of people petition a liberal state for asylum, Arendt argued, these two commitments will come into conflict. An unwavering respect for human rights would mean that no refugee is ever turned away. Being sovereign, however, allows states to control their borders. States supposedly committed to (...) human rights will thus often violate the rights of refugees by denying them entry. I attempt to defend liberalism from Arendt’s criticism by outlining a rights-based model of asylum that is enforceable by sovereign states. This approach avoids the question of what border-enforcement measures, if any, are defensible at the level of ideal justice, and instead seeks to outline a framework of refugee rights that can be realized in a world in which migration controls are a fact of life. Central to my argument is a distinction between the place where a person is recognized as a rights-bearing agent and the potentially different place where he or she exercises those rights. (shrink)

Feminist social theory and female body experience are the twin themes of Iris Marion Young's twelve outstanding essays written over the past decade and brought together here. Her contributions to social theory raise critical questions about women and citizenship, the relations of capitalism and women's oppression, and the differences between a feminist theory that emphasizes women's difference and one that assumes a gender-neutral humanity. Loosely following a phenomenological method of description, Young's essays on female embodiment discuss female movement, (...) pregnancy, clothing, and the breasted body. In an introduction that situates her work in the context of shifts in feminist theory and politics over the past decade, Young emphasizes the rootedness of her theorizing in a dedicated and seasoned political activism. (shrink)

There is consensus within the chemosciences that olfactory perception is of the molecular structure of chemical compounds, yet within philosophical theories of smell there is little agreement about the nature of smell. The paper critically assesses the current state of debate regarding smells within philosophy in the hopes of setting it upon firm scientific footing. The theories to be covered are: Naïve Realism, Hedonic Theories, Process Theory, Odor Theories, and non-Objectivist Theories. The aforementioned theories will be evaluated based on their (...) explanations of the (a) the olfactory quality of a smell, (b) smells as distal entities, and (c) our experience of smells as intentional objects. The paper concludes with a defense of Molecular Structure Theory that demonstrating its superiority in accounting for each of these three aspects of smell. (shrink)

The phenomenon of abbreviation used on Instagram is an interesting thing since the users modify the abbreviation form of expansion words making deviation from the original meaning. The principle of meaning relation between abbreviations and their expansions is used to make a change to the purposes of Instagram users. This research was aimed to describe the principle of abbreviation used in Instagram. An exploitation method was used by the technique of making screenshots and recording the abbreviation data. The results of (...) research indicate that the principle of abbreviation consists of three forms namely inclusion, contact, and complementary. The results of this research can be very effective in understanding as well as how to use abbreviations, especially on Instagram. The Novelty of the study is in investigating the abbreviation used in Instagram. (shrink)

Borrowing the functional modeling approach common in systems and software engineering, an implementable model of the functions of human consciousness proposed to have the capacity for general problem solving ability transferable to any domain, or true self-aware intelligence, is presented. Being a functional model that is independent of implementation, this model is proposed to also be applicable to artificial consciousness, and to platforms that organize individuals into what is defined here as a first order collective consciousness, or at higher orders (...) into what is defined here as Nth order collective consciousness. Part I of this two-part article includes: Summary; Introduction; Set of Postulates One; Set of Postulates Two; Overview of the Model; Model of Homeostasis; Model of the Functional Units; Model of the Body System; Model of the Other Basic Life Processes; Model of the Other Functional Systems; Model of Perceptions in the Perceptual Fields; Model of Body Processes as Paths in the Perceptual Field; & Model of Conscious Awareness. (shrink)

All languages have unique morphemes as distinguishing features from other languages. Unique morpheme is a morpheme with typical features divergent from other morphemes or language morpheme in general. This study aims to explain the unique morphemes in Malay Language of Makassar dialect. The finding is useful for linguistic studies especially morphological studies of morphemes. This study used descriptive method data collection method used was listening method. The techniques were listening and engaged in conversation and notes-taking. The role of researcher in (...) listening and engaged in conversation technique was not only as listener but also took part in the conversation. In note-taking techniques the researcher recorded the conversations from the research objects. The results found that the The Malay language of Makassar dialect has unique morphemes, such as ka, ta, nu, ki. Na, ko-, etc. Unique morphemes in form of words are such as pale (only), sedeng (again), bela (that’s it), and so on. More unique morphemes of particles are mine-, ji-, pi-, pa-, mo-, etc. Using these unique morphemes before words would make different in sense of the words from using them after words. (shrink)

Educational institutions are in need of increasing their high standards as an essential factor in improving the level of quality in education. Hence, they are looking at better ways to develop such a curriculum which reaches the pre-decided standards. This calls for curriculum evaluation. This study was aimed at evaluating the implementation of the 2010 Curriculum (K-10) of English Education Department at the Universitas Islam Negeri Alauddin Makassar, Indonesia. The research design adapted Stake's Countenance Model. The data collected were quantitative (...) and qualitative data. The findings revealed that at the transactions stage, the concordance level between the objective conditions and the standard actuality/objective intensity objective for the curriculum implementation components was overall classified as 'Medium' (Score 48.75%). It indicated that some of the sub components still required limited changes or revisions in accordance with the Indonesian National Education Standards Agency instructions. Thus, the formative evaluation of the department’s curriculum implementation needs to be conducted periodically (annually) to ensure the quality of the program and anticipate the changes and development of workplace needs. (shrink)

In Postpolitics and the Limits of Nature, Andy Scerri offers a comprehensive overview of the relationship between Critical Theory and the US environmental movement from the 1960s to the present, refracted through the lens of the American Left. He examines why past generations of radical ecological and social justice scholarship have been ineffective in the fight against injustice and rampant environmental exploitation. Scerri then engages a new wave of radicals and reformists who, in the wake of the Occupy movement (...) and the 2016 presidential election, are reinventing the radical project as a challenge to injustice in the Anthropocene era. Along the way, he provides a fresh account of the thought of one of the major contributors to critical theory, Theodor Adorno, and of recent work that seeks to link Adorno’s ideas to the so-called new realism in political philosophy and political theory. (shrink)

1. The Situation in Cognition 2. Situated Cognition: A Potted Recent History 3. Extensions in Biology, Computation, and Cognition 4. Articulating the Idea of Cognitive Extension 5. Are Some Resources Intrinsically Non-Cognitive? 6. Is Cognition Extended or Only Embedded? 7. Letting Nature Take Its Course.

Many models of cognitive ability and disability rely on the idea of cognition as abstract reasoning processes implemented in the brain. Research in cognitive science, however, emphasizes the way that our cognitive skills are embodied in our more basic capacities for sensing and moving, and the way that tools in the external environment can extend the cognitive abilities of our brains. This chapter addresses the implications of research in embodied cognition and extended cognition for how we think about cognitive impairment (...) and rehabilitation, how cognitive reserve mitigates neural impairment, and the distinction between medical and social models of disability. (shrink)

As a cultural heritage containing traditional teachings, Pemali has been since long time practiced by the local people of Indonesia in almost all parts of the archipelago. The traditional teachings are nowadays potential of conflicting with the current life style of people due to a number of factors. This study aims at providing data and information about perception, attitude, and obedience of Indonesian people toward the pemali by investigating four independent variables i.e. ethnic group, sex, age, and education of the (...) samples. A total of 318 samples of Indonesian people residing in East Kalimantan Province participated in the study. The data of perception, attitude, and obedience collected by questionnaires form the samples specified in each of the four independent variables were then analyzed quantitatively by using analysis of variance (Anova) procedure, homogeneity test, and multiple comparison test. The statistic computations of the data analysis were done by applying SPSS computer program. The results of the analysis indicated that the majority of samples performed good perception as well as positive attitude toward pemali. In terms of obedience toward pemali, samples‘ obedience was categorized into 3 levels: very high, high, and moderate. The study concluded that amid the modern life style of the present era, the archipelago people keep upholding the local cultural values handed down from their ancestors as parts of their national identity. (shrink)

We are immersed within an odorous sea of chemical currents that we parse into individual odors with complex structures. Odors have been posited as determined by the structural relation between the molecules that compose the chemical compounds and their interactions with the receptor site. But, naturally occurring smells are parsed from gaseous odor plumes. To give a comprehensive account of the nature of odors the chemosciences must account for these large distributed entities as well. We offer a focused review of (...) what is known about the perception of odor plumes for olfactory navigation and tracking, which we then connect to what is known about the role odorants play as properties of the plume in determining odor identity with respect to odor quality. We end by motivating our central claim that more research needs to be conducted on the role that odorants play within the odor plume in determining odor identity. (shrink)

Efforts to ‘green’ civic republican thought link environmentalist with democratic ends. Such efforts cast both as contributions to virtuous world-making that contests ‘actually existing unsustainability’ and, so, seeks to realize freedom as nondomination. In the context of the erosion of both democratic and environmentalist achievements since the 1970s, however, a focus on contestation’s other side, the ‘world-unmaking’ virtue of obstruction, is warranted. ‘Democratic’ interpreters of Niccolò Machiavelli’s work urge such an understanding of political virtue, which they ground not in equal (...) freedom as nondomination but in civic liberty. Civic liberty is realized when all are able (1.) to participate in formulating rules and (2.) to defend procedures sufficient to subject all to constraint by so-formulated rules. Civic liberty therefore requires mobilization of majorities’ latent capacity to (re.1.) contest ‘public’ government decisions and (re. 2.) obstruct elites’ ‘private’ capacity to act with impunity in relation to such rules. This concept offers two insights into the current ‘crises’ of democracy and the environment. First, if, as empirical observers suggest, a significant cohort of elites have ‘seceded’ from electoral democracies, the normative concept ‘civic liberty’ unsettles contestatory presumptions about the deliberative character of contemporary politics. Second, if it is also true that a significant cohort of the poor are ‘seceding’ from mainstream politics out of frustration with the inegalitarian consequences of elite malfeasance, then the emphasis the concept places on the politics of majoritarian veto-power aimed at reining-in elite impunity might be useful to those who hope to make anti-democratic populists less attractive to at least some of this cohort. (shrink)

This study explores the core teachings of Buddhism and Confucianism, especially about homosexuality, and compares the two. This study argues that the attitude of Buddhism and Confucianism towards homosexuality is highly dependent on the cultural context in which these religions exist and are practiced. In other words, certain Buddhist/Confucian societies are sometimes more tolerant of homosexual practices than other Buddhist/Confucian societies. That is, the core teachings of religions cannot be merely a measure; culture participates in shaping religious responses to homosexuals. (...) However, it also does not mean that these two religions do not have a unique view on homosexuality. Using the literature study method, this study will focus on exploring the attitudes of these two religions, Buddhism and Confucianism, towards the practice of homosexuality, especially to queering the core teachings of both. The results of this study indicate that in both Buddhism and Confucianism, acceptance and rejection of homosexual practices exist, and almost all use their respective core teachings as arguments. In short, this study contributes to providing an overview of how homosexuality is accepted and rejected in Buddhism and Confucianism. (shrink)

Religious discourse is one of the instruments that are often used by the dominant class (the majority, who are in power) to carry out a symbolic violence mechanism against the dominated class (the minority, who are ruled). For example, through religious discourses that seem plural and open, the power and domination of the dominant class are continuously perpetuated. This study aims to analyze the symbolic violence that occurs in religious discourse in Indonesia, especially in the study of religion, by reviewing (...) the discourse of “agama vs. kepercayaan” and “moderasi beragama”. The symbolic violence referred to here is, according to Pierre Bourdieu's theory, violence that does not appear asviolence and is latent. Victims of this type of violence do not feel that they are victims ofviolence as if what happened was natural and it should have been. This study also argues that symbolic violence in religious discourse in Indonesia is widely produced in educational institutions, especially through the hands of academics, because through educational institutions, discourses of “agama vs. kepercayaan” and “moderasi beragama” are formulated and then implemented in government policies, as if the discourse has accommodated all religions and beliefs, but only perpetuates the way of thinking and tastes of the dominant class. In short, this study argues that religious discourses such as “agama vs. kepercayaan” and “moderasi beragama” are produced by the dominant class through educational institutions and so on and produce symbolic violence. (shrink)

Bunge (2000) distinguishes two main methodological approaches of holism and individualism, and associates with them policy prescriptions of centralism and laissez-faire. He identifies systemism as a superior approach to both the study and management of society. The present paper, seeking to correct and develop this line of thought, suggests a more complex relation between policy and methodology. There are two possible methodological underpinnings for laissez-faire: while writers such as Friedman and Lucas fit Bunge’s pattern, more sophisticated advocates of laissez-faire, such (...) as Smith and Hayek, base their policy prescription in a methodology quite divergent from the individualism Bunge describes. (shrink)

J.M. Coetzee’s book, 'Elizabeth Costello' is one of the stranger works to appear in recent years. Yet if we focus our attention on the book’s two chapters dealing with animals, two preoccupations emerge. The first sees Coetzee use animals to evoke a particular conception of ethics, one similar to that of the philosopher Mary Midgley. Coetzee’s second theme connects animals to the phenomena of scapegoating, as it has been characterized by the philosophical anthropologist René Girard. While both themes involve human (...) interactions with animals, each transcends application to that particular issue and raises deeper questions, respectively concerning the foundations of morality and the therapeutic allure of political violence. Making explicit these two preoccupations enhances our understanding of Coetzee’s fiction, particularly Disgrace. However, when Coetzee’s two philosophical strands are analyzed in their own terms, the ethics of sympathy is shown to be a more coherent notion than the understanding of politics he takes over from Girard. (shrink)

In a world of partially overlapping and partially conflicting interests there is good reason to doubt that self-seeking behaviour at the micro-level will spontaneously lead to desirable social outcomes at the macro-level. Nevertheless, some sophisticated economic writers advocating a laissez-faire policy prescription have proposed various 'invisible hand' mechanisms which can supposedly be relied upon to 'educe good from ill'. Smith defended the 'simple system of natural liberty' as giving the greatest scope to the unfolding of God's will and the working (...) out of 'natural' providential processes free of interference by 'artificial' state intervention - the expression not of divine order but of fallible human reason. Hayek, adopting a similar policy stance, based it in an evolutionary process in which those institutional forms best adapted to reconciling individual interests would, he believed, spontaneously be selected for in the inter-group struggle for survival. Keynes shares the holistic approach of Smith and Hayek, but without their reliance on invisible hand mechanisms. If spontaneous processes cannot be relied upon to generate desirable social outcomes then we have to take responsibility for achieving this ourselves by establishing the appropriate institutional framework. Keynes takes a historical view of the role of capitalism and analyses its pathology as rooted in what we would now refer to as a multi-player prisoners' dilemma. The paper draws out the significance of his methodological standpoint here. Keynes's policy standpoint assigns a critical role to his own class, the 'educated bourgeoisie' in the reform process he maps out. A distinction, but also an intimate connection, is highlighted between, on the one hand, micro-level individualism (the 'Manchester System, and, on the other, the macro-level collective action ('planning') required to preserve it. Finally Keynes is considered in relation to the themes of laissez-faire, holism, reductionism, providentialism and the invisible hand. (shrink)

Mind &Language, Volume 35, Issue 1, Page 90-114, February 2020.

Diversity is a good thing. Some of its value is instrumental. Having people around with diverse beliefs, or customs, or tastes, can expand our horizons and potentially raise to salience some potential true beliefs, useful customs or apt tastes. Even diversity of error can be useful. Seeing other people fall away from the true and the useful in distinctive ways can immunise us against similar errors. And there are a variety of pleasant interactions, not least philosophical exchange, that wouldn’t be (...) possible unless some kinds of diversity existed. Diversity may also have intrinsic value. It may be that a society with diverse views, customs and tastes is simply thereby a better society. But we will mostly focus on diversity’s instrumental value here. We think that what is true of these common types of diversity is also true of moral diversity. By moral diversity we mean not only diversity of moral views, though that is no doubt valuable, but diversity of moral behaviour. In a morally diverse society, at least some people will not conform as tightly to moral norms as others. In short, there will be some wrongdoers. To be sure, moral diversity has some costs, and too much of it is undoubtedly a bad thing. Having rapists and murderers adds to moral diversity (assuming, as we do, that most people are basically moral) but not in a way that is particularly valuable. Still, smaller amounts of moral diversity may be valuable, all things considered. It seems particularly clear that moral diversity within a subgroup has value, but sometimes society as a whole is better off for being morally diverse. Let us consider some examples. Many violations of etiquette are not moral transgressions. Eating asparagus spears with one’s fork is not sinful, just poor form. But more extreme violations may be sinful. Hurtful use of racial epithets, for example, is clearly immoral as well as a breach of etiquette. Even use of language that causes not hurt, but strong discomfort, may be morally wrong.. (shrink)

In Beyond Art (2014), Dominic Lopes proposed a new theory of art, the buck passing theory. Rather than attempting to define art in terms of exhibited or genetic featured shared by all artworks, Lopes passes the buck to theories of individual arts. He proposes that we seek theories of music, painting, poetry, and other arts. Once we have these theories, we know everything there is to know about the theory of art. This essay presents two challenges to the theory. First, (...) this essay argues that Lopes is wrong in supposing that theories of arts were developed to deal with the ‘hard cases’ – developments such as Duchamp’s readymades and conceptual art. This is a problem since Lopes holds that the buck passing theory’s capacity to deal with the hard cases is one of its virtues. Second, this essay argues that the buck passing theory has no account of which activities are arts and no account of what makes some activity an art. (shrink)

Difficulty in producing natural English sounds by Indonesian learners of English is due to the divergence in manner of producing the sounds in English and Indonesia and resulted in unnatural pronunciation of the English sounds. This research addresses the issue of English sound production with special attention to segmental sounds produced by Indonesian learners of English. Descriptive method was used to explain the data collected from picture description task and interview. The study was divided into two: 1) an in-depth phonetic (...) analysis of the students’ sounds production in terms of place of articulation, manner of articulation and distinctive features for the production of English consonant sounds, and openness of mouth, tongue elevation, position of tongue elevation, lips’ shapes, and length of vocalization for the production of the English vowel sounds and 2) detailed explanation about the contributory factors to the production of segmental sounds quality in terms of unnatural performance and unnatural competence. The findings of this research denoted that the most to least frequent problematic sounds produced by the student occur in [ð] voiced dental fricative (38.15%) for consonant sound and [ӕ] Lax Low Front Unrounded (38.46%) for vowel sound. The most potential influential factors to the problematic English sounds production are the learners’ mother language interference and the less practice of speaking English. Both are indicators of unnatural performance. (shrink)

We perceive smells as perduring complex entities within a distal array that might be conceived of as smellscapes. However, the philosophical orthodoxy of Odor Theories has been to deny that smells are perceived as having a distal location. Recent challenges have been mounted to Odor Theories’ veracity in handling the timescale of olfactory perception, how it individuates odors as a distal entities, and their claim that olfactory perception is not spatial. The paper does not aim to dispute these criticisms. Rather, (...) what will be shown is that Molecular Structure Theory, a refinement of Odor Theory, can be further developed to handle these challenges. The theory is further refined by focusing on distal perception that requires considering the perceptual object as mereologically complex persisting odor against a background scene conceived of as a smellscape. What will be offered is an expansion of Molecular Structure Theory to account for distal smell perception within natural environments. (shrink)