Although fairness is a key moral trait, limited research focuses on participants' observed fairness behavior because moral traits are generally measured through self-report. This experiment focused on day-to-day interpersonal fairness rather than impersonal justice, and fairness was assessed as observed behavior. The experiment investigated whether a self-reported fairness trait would moderate a situational influence on observed fairness behavior, such that individuals with a stronger fairness trait would be less affected by a situational influence than those with a weaker fairness trait. (...) We used an iterated resource game in which participants could withdraw resources as they chose, and we manipulated the number of resources bogus players withdrew. The number of resources participants withdrew was the behavioral measure of fairness. Results confirmed the expected moderation of the unfairness manipulation by a fairness trait on observed behavior. Those reporting a stronger fairness trait were unaffected by the manipulation, whereas those reporting a weaker fairness trait were more strongly influenced. (shrink)

This book is a methodological guide for the emerging, interdisciplinary science of virtue traits and their value. The authors situate this emerging empirical field in the history of psychology, critically survey existing work, defend the scientific validity of virtue science, and develop a general model that can guide, unify, and catalyze future research. In addition, chapters discuss how philosophy and philosophers can contribute to empirical inquiry and how a mature science of virtue could inform moral philosophy. The book is co-authored (...) by two psychologists and a philosopher who pursued joint empirical work on fairness and then began to discuss larger methodological issues raised by that collaboration. -/- o Expected publication date: January 31, 2024 o Paperback ISBN: 1108747981. (shrink)

John Rawls claims that public reasoning is the reasoning of ‘equal citizens who as a corporate body impose rules on one another backed by sanctions of state power’. Drawing on an amended version of Michael Bratman’s theory of shared intentions, I flesh out this claim by developing the ‘civic people’ account of public reason. Citizens realize ‘full’ political autonomy as members of a civic people. Full political autonomy, though, cannot be realised by citizens in societies governed by a ‘constrained proceduralist’ (...) account of democratic self-government, or the ‘convergence’ account of public justification formulated recently by Gerald Gaus and Kevin Vallier. (shrink)

Journal of Social Philosophy, EarlyView.

Some theorists—including Elizabeth Anderson, Gerald Gaus, and Amartya Sen—endorse versions of 'public reason' as the appropriate way to justify political decisions while rejecting 'ideal theory'. This chapter proposes that these ideas are not easily separated. The idea of public reason expresses a form of mutual 'civic' respect for citizens. Public reason justifications for political proposals are addressed to citizens who would find acceptable those justifications, and consequently would comply freely with those proposals should they become law. Hence public reasoning involves (...) 'local ideal theorizing': the justification of political proposals includes their consideration and evaluation under conditions of compliance with them by the citizens to whom those justifications are addressed. Local ideal theorizing, moreover, can lead to 'full ideal theorizing', wherein citizens outline and evaluate an amended version of their society’s 'basic structure'. This argument is illustrated by some recent empirical work on inequality within the United States. (shrink)

Interest in the nature and importance of ‘childhood goods’ recently has emerged within philosophy. Childhood goods, roughly, are things that are good for persons qua children independent of any contribution to the good of persons qua adults. According to Colin Macleod, John Rawls’s political conception of justice as fairness rests upon an adult-centered ‘agency assumption’ and thus is incapable of incorporating childhood goods into its content. Macleod concludes that because of this, justice as fairness cannot be regarded as a complete (...) conception of distributive justice. In this paper I provide a political liberal response to Macleod’s argument by advancing three claims. First, I propose that political liberalism should treat leisure time as a distinct ‘primary good.’ Second, I suggest that leisure time should be distributed via the ‘basic needs principle’ and the ‘difference principle’ for all citizens over the course of their complete lives, including their childhoods. Third, the provision of leisure time in this way supports the realization of childhood goods for citizens. (shrink)

According to Philip Pettit, we should understand republican liberty, freedom as ‘non-domination,’ as a ‘supreme political value.’ It is its commitment to freedom as non-domination, Pettit claims, that distinguishes republicanism from various forms of liberal egalitarianism, including the political liberalism of John Rawls. I explain that Rawlsian political liberalism is committed to a form of non-domination, namely, a ‘political’ conception, which is: (a) limited in its scope to the ‘basic structure of society,’ and (b) ‘freestanding’ in nature (that is, compatible (...) with the ‘fact of reasonable pluralism’). I show that the political conception of non-domination is an integral part of political liberalism through an exploration of the kind of citizenship education that political liberalism mandates for all students. Such an education would impart to future citizen the skills and knowledge necessary for them to realize republican freedom vis-à-vis their political institutions, their workplaces, and, by means of an enforceable ‘right of exit,’ the various associations to which they might belong. (shrink)

Citizens are politically autonomous insofar as they are subject to laws that are (a) justified by reasons acceptable to them and (b) authorized by them via their political institutions. An obstacle to the equal realization of political autonomy is the plurality of religious, moral, and philosophical views endorsed by citizens. Decisions regarding certain fundamental political issues (e.g., abortion) can involve citizens imposing political positions justified in terms of their respective worldviews upon others. Despite citizens’ disagreements over which worldview is correct, (...) ‘political liberalism’ claims that there is a form of political autonomy that is realizable within pluralist societies. (Political liberalism differs from ‘comprehensive liberalism’ by, inter alia, being ‘freestanding’ vis-à-vis citizens’ different worldviews.) Citizens can be politically autonomous if they enjoy equal political power and justify its exercise with ‘public reasons.’ A political liberal education would aim at ensuring that all students can become politically autonomous citizens by teaching them how to exercise their democratic rights effectively and how to engage in public reasoning. Some political and educational theorists, however, argue that teaching students how to be politically autonomous amounts to teaching them how to be ‘comprehensively’ autonomous. If this is so, then the distinction between political liberalism and comprehensive liberalism collapses, at least with respect to education. This chapter outlines the main elements of political liberalism, summarizes the main requirements of a political liberal citizenship education, and surveys three arguments in support of and against the thesis that a political liberal education amounts to an education for comprehensive autonomy. (shrink)

This paper contrasts two relatively independent forms of human development: waking up, the process and practices of psychospiritual awakening , and growing up, the process of moving from lesser narcissistic and ethnocentric self-identities towards mature postconventional self-identities with greater degrees of inclusion, perspective-taking, caring, and compassion. Each is a unique type of growth, contemplative and transformative, with different ways of engaging and differing goals and results. The former is about transcending or deconstructing the ego and the latter about building, strengthening, (...) and diversifying the ego. Whereas the Buddhist tradition and contemplative practices aim at awakening and transcending samsara (worldly conditions) by cultivating compassion and taming the mind, the Western tradition cultivates greater degrees of care and compassion by developing a mature ego within samsara that is both social-justice and eco-justice informed. The project of transcending the ego should not be confused with growing and maturing the ego. Self-transcendence and self-development must inform each other, and both are necessary for realizing our full human potential. (shrink)

Comprehensive when it was published in 1990, this guide brought together information on the broad spectrum of education and research opportunities then available in the sciences of complexity. Its purpose was to make these kinds of investigations more accessible by providing information on programs, institutions, organizations, and literature where one can learn about their principles, methods, and applications. The guide was intended to help interested students and educators locate the various academic fields, departments, institutes, and programs that offer education in (...) systems thinking and complex systems research. The guide also served professionals who are already involved in the systems sciences as a directory to general activity in what are otherwise widely separate fields. By browsing the guide one can get a snapshot of where education and research in systems science was happening at the time in both North America and Europe. The landscape has since massively changed so its value is mostly historical. (shrink)

Despite their differences, Ludwig Wittgenstein, Ralph Waldo Emerson, and Leo Strauss share two key philosophical commitments. They recognize that philosophy cannot establish or discover a conceptual structure to which one might appeal to justify what one says. And they agree that the task of philosophical writing is to convey a way of thinking set apart from that which seeks to establish or discover conceptual structures. Yet each knows that his writing, in the absence of a universal ground of appeal, will (...) mostly fail to convey that way of thinking, and so will be, to that extent, esoteric. What differentiates them is their rendering of philosophy's inherent esotericism. -/- Wittgenstein's late interest in aspect-seeing and aspect-blindness grows out of his well-documented despair that his writing would fall before uncomprehending eyes. The correlation here rests on noticing, contra Stephen Mulhall, that Wittgenstein's aspect-seeing remarks are inspired by aesthetic matters, not least by the 'subjective universality' of aesthetic judgments. Indeed, Wittgenstein's appeals to grammatical criteria are rightly understood, not as appeals to rules in a game, but as cousin to the form of justification in aesthetics. But then, as in aesthetic justification, there may be no reason for a speaker's inability to convey to another the connections he or she may see. Emerson, whose approach to writing comes into view alongside parallel strategies in jazz and film, begins with the fact that he can write the way he does---relying on the transformative possibilities of words whose multiple meanings he acquired the way anyone does---and concludes that no one is precluded from finding in his writing a model for transforming thinking. Strauss begins with the fact that esoteric writing works the way it does---conveying the writer's true thoughts to some while withholding them from the majority---and concludes that such writing reveals a natural order of rank among readers. Yet nothing in the nature of writing philosophy as Strauss understands it compels one, in the end, to accept Strauss's conclusion. (shrink)

Sourcing insights from the waking up/growing up contrast, this review of philosopher Jay Garfield's book takes a look at his presentation of the Buddhist doctrine of selflessness, why losing a separate self-sense is beneficial, and how situated selfless personhood is a more accurate description of who we are. The review points out the many strengths and weaknesses of his presentation, drawing insights from developmental psychology and social justice education while also describing the limitations of Buddhist views.

This is a review of Volume Eight of a 25 volume series on the philosophy of India, a project directed by professor Karl H. Potter. It reviews the second of five volumes on Buddhist philosophy in the series.

Professor Ziporyn introduces the sophisticated philosophy of the Chinese Tiantai school of Buddhism, a Chinese Mahayana Buddhist school based on an idiosyncratic and innovative interpretation of the "Lotus Sutra". This is a deep dive into the Mahayana philosophy of dependent origination and emptiness which brings along with it Chinese sensibilities and innovations such as the Center, zhong 中, adding a third truth to the two truths doctrine of Madhyamaka Buddhism. Full book title: "Emptiness and Omnipresence: An Essential Introduction to Tiantai (...) Buddhism". (shrink)

A review of Eric Schneider and Dorion Sagan's 2006, "Into the Cool: Energy Flows, Thermodynamics, and Life.".

Get used to it: paradox and contradiction are inherent in human experience. Australian philosopher of logic Graham Priest takes us on a historical tour of paradox and limitation in human conception, expression, cognition, and calculation. Along the way we meet the many, mostly western, philosophers who've struggled with expressing the inexpressible and conceiving the inconceivable. Priest arrives at a general schema for representing these limit encounters from the standpoint of contemporary logic.