In this paper we analyse the ideas implicit in the style of exhibition favoured by contemporary galleries and museums, and argue that unless the audience is empowered to ascribe meaning and significance to artwork through critical dialogue, the power not only of the audience is undermined but also of art. We argue that galleries and museums preside over an experience economy devoid of art, unless (i) indeterminacy is understood, (ii) the critical rather than coercive nature of art is facilitated, and (...) (iii) the conditions for inter-subjectivity are met. (shrink)

A closer look at the theories and questions in philosophy of technology and ethics of technology shows the absence and marginality of non-Western philosophical traditions in the discussions. Although, increasingly, some philosophers have sought to introduce non-Western philosophical traditions into the debates, there are few systematic attempts to construct and articulate general accounts of ethics and technology based on other philosophical traditions. This situation is understandable, for the questions of modern sciences and technologies appear to be originated from the West; (...) at the same time, the situation is undesirable. The overall aim of this paper, therefore, is to introduce an alternative account of ethics of technology based on the Confucian tradition. In doing so, it is hoped that the current paper can initiate a relatively uncharted field in philosophy of technology and ethics of technology. (shrink)

Political liberals assume an accessibility requirement, which means that, for ensuring civic respect and non-manipulation, public officials should offer accessible reasons during political advocacy. Recently, critics have offered two arguments to show that the accessibility requirement is unnecessary. The first is the pluralism argument: Given the pluralism in evaluative standards, when officials offer non-accessible reasons, they are not disrespectful because they may merely try to reveal their strongest reason. The second is the honesty argument: As long as officials honestly confess (...) their beliefs after offering non-accessible reasons, disrespect and non-manipulation do not occur. This paper defends the accessibility requirement and asserts that these two arguments overlook a unique feature of the political domain. While all citizens collectively own political power as a corporate body, an official does not privately own her political power. Instead, she is a trustee who has a duty to act on behalf of the corporate body, that is, she has to make decisions on grounds that are accessible to others. This duty explains why, despite pluralism, the accessibility requirement is necessary. Moreover, given that political decisions are profoundly influential to each person, requiring people to be honest is ineffective in discouraging disrespectful and manipulative acts. (shrink)

In Public Reason Confucianism, Kim Sungmoon presents a perfectionist theory that is based on a partially comprehensive Confucian doctrine but is non-sectarian, since the doctrine is widely shared in East Asian societies. Despite its attractiveness, I argue that this project, unfortunately, fails because it is still vulnerable to the sectarian critique. The blurred distinction between partially and fully comprehensive doctrines will create a loophole problem. Sectarian laws and policies may gain legitimacy that they do not deserve. I further defend political (...) Confucianism, which is regarded by Kim as an inadequately intelligible form of Confucianism. Kim assumes a too narrow understanding of intelligibility. Although political Confucianism may not be politically intelligible, it is civically intelligible, i.e. it is culturally intelligibly different from other political theories in terms of its implications in citizens’ actions in civil society. In light of civic intelligibility, the distinctiveness of political Confucianism should not be underestimated. (shrink)

The Protein Ontology (PRO; http://proconsortium.org) formally defines protein entities and explicitly represents their major forms and interrelations. Protein entities represented in PRO corresponding to single amino acid chains are categorized by level of specificity into family, gene, sequence and modification metaclasses, and there is a separate metaclass for protein complexes. All metaclasses also have organism-specific derivatives. PRO complements established sequence databases such as UniProtKB, and interoperates with other biomedical and biological ontologies such as the Gene Ontology (GO). PRO relates to (...) UniProtKB in that PRO’s organism-specific classes of proteins encoded by a specific gene correspond to entities documented in UniProtKB entries. PRO relates to the GO in that PRO’s representations of organism-specific protein complexes are subclasses of the organism-agnostic protein complex terms in the GO Cellular Component Ontology. The past few years have seen growth and changes to the PRO, as well as new points of access to the data and new applications of PRO in immunology and proteomics. Here we describe some of these developments. (shrink)

Clayton and Stevens argue that political liberals should engage with the religiously unreasonable by offering religious responses and showing that their religious views are mistaken, instead of refusing to engage with them. Yet they recognize that political liberals will face a dilemma due to such religious responses: either their responses will alienate certain reasonable citizens, or their engagements will appear disingenuous. Thus, there should be a division of justificatory labour. The duty of engagement should be delegated to religious citizens. In (...) this comment, I will argue that the division of justificatory labour is indefensible. This dilemma can be avoided if politicians and political philosophers correctly use conjecture, a form of discourse that involves non-public reason. As a conditional response, conjecture avoids alienating any reasonable citizens. Also, if conjecture is given in a sincere and open-minded manner, then the problem of disingenuousness can be overcome. My comment concludes that while the engagement of politicians and political philosophers does not necessarily jeopardize overlapping consensus, they should be permitted, or perhaps even required, to engage with the religiously unreasonable due to the natural duty of justice. (shrink)

PurposeThe purpose of this paper is to introduce an interpretive approach to examining the relation between information and communication technologies (ICTs) and the good life, based on Michael Walzer's view of (connected) social criticism.Design/methodology/approachThrough a discussion of Michael Walzer's view of social criticism, an interpretive approach to normative analysis of ICTs and the good life is introduced. The paper also offers an additional argument for the indispensability of prudential appraisals of ICTs in normative analysis of ICTs and the good life, (...) which in turn strengthens the basis for the Walzerian approach proposed in the paper.FindingsIt is argued that an interpretive approach to normative analysis of ICTs and the good life, i.e. the Walzerian approach, is as viable as – if not superior to – a theory‐driven approach. It is also argued that actual appraisals of ICTs and the good life must be taken into account in the normative analysis.Originality/valueIt is only recently that “the good life” has become more visible in normative analysis of ICTs. This paper continues this relatively new line of research and proposes an alternative approach – as opposed to a theory‐driven approach – to this research programme. (shrink)

Contractualism is a normative theory which characterizes principles of right in terms of the idea of mutual respect. In this theory, mutual respect is regarded as having deliberative priority over other values. This essay aims to examine how contractualists can provide a satisfactory justification for prioritizing mutual respect. I will argue that the ‘value of mutual respect argument,’ which is a justification commonly adopted by contractualists, is inadequate because an unconditional priority of mutual respect cannot be grounded on the desirability (...) of a relationship of mutual respect. Then I will suggest that a ‘consistency argument’ can provide a better justification of why the idea of mutual respect should have priority. Mutual respect is of special importance, not because it is highly desirable, but rather because it is required by an a priori guiding principle of consistency. Individuals become inconsistent if they ask others to respect them as reason-assessing individuals, while at the same time refusing to respect others in the same way. (shrink)

Algorithms can now identify patterns and correlations in the (big) datasets, and predict outcomes based on those identified patterns and correlations with the use of machine learning techniques and big data, decisions can then be made by algorithms themselves in accordance with the predicted outcomes. Yet, algorithms can inherit questionable values from the datasets and acquire biases in the course of (machine) learning, and automated algorithmic decision-making makes it more difficult for people to see algorithms as biased. While researchers have (...) taken the problem of algorithmic bias seriously, but the current discussion on algorithmic fairness tends to conceptualize ‘fairness’ in algorithmic fairness primarily as a technical issue and attempts to implement pre-existing ideas of ‘fairness’ into algorithms. In this paper, I show that such a view of algorithmic fairness as technical issue is unsatisfactory for the type of problem algorithmic fairness presents. Since decisions on fairness measure and the related techniques for algorithms essentially involve choices between competing values, ‘fairness’ in algorithmic fairness should be conceptualized first and foremost as a political issue, and it should be (re)solved by democratic communication. The aim of this paper, therefore, is to explicitly reconceptualize algorithmic fairness as a political question and suggest the current discussion of algorithmic fairness can be strengthened by adopting the accountability for reasonableness framework. (shrink)

Philosophers have talked to each other about moral issues concerning technology, but few of them have talked about issues of technology and the good life, and even fewer have talked about technology and the good life with the public in the form of recommendation. In effect, recommendations for various technologies are often left to technologists and gurus. Given the potential benefits of informing the public on their impacts on the good life, however, this is a curious state of affairs. In (...) the present paper, I will examine why philosophers are seemingly reluctant to offer recommendations to the public. While there are many reasons for philosophers to refrain from offering recommendations, I shall focus on a specific normative reason. More specifically, it appears that, according to a particular definition, offering recommendations can be viewed as paternalistic, and therefore is prima facie wrong to do so. I will provide an argument to show that the worry about paternalism is unfounded, because a form of paternalism engendered by technology is inevitable. Given the inevitability of paternalism, I note that philosophers should accept the duty to offer recommendations to the public. I will then briefly turn to design ethics, which has reconceptualised the role of philosophers and, in my mind, fitted well with the inevitability of paternalism. Finally, I shall argue that design ethics has to be supplemented by the practice of recommendation if it is to sustain its objective. (shrink)

The Protein Ontology (PRO) provides a formal, logically-based classification of specific protein classes including structured representations of protein isoforms, variants and modified forms. Initially focused on proteins found in human, mouse and Escherichia coli, PRO now includes representations of protein complexes. The PRO Consortium works in concert with the developers of other biomedical ontologies and protein knowledge bases to provide the ability to formally organize and integrate representations of precise protein forms so as to enhance accessibility to results of protein (...) research. PRO (http://pir.georgetown.edu/pro) is part of the Open Biomedical Ontologies (OBO) Foundry. (shrink)

Current research in Intercultural Information Ethics is preoccupied, almost exclusively, by moral and political issues concerning the right and the just These issues are undeniably important, and with the continuing development and diffusion of ICTs, we can only be sure more moral and political problems of similar kinds are going to emerge in the future. Yet, as important as those problems are, I want to argue that researchers' preoccupation with the right and the just are undesirable. I shall argue that (...) IIE has thus far overlooked the issues pertaining to the good life . IIE, I claim, should also take into account these issues. Hence, I want to propose a new agenda for IIE, i.e. the good life, in the current paper. (shrink)

The puzzle of material constitution can be expressed in at least two ways. First, how can the constituting object and the constituted object, which are materially and spatially coincident, be regarded as different objects? Second, how can the constituting object and the constituted object, which are qualitatively distinct, be regarded as identical objects? Monists argue that the constituting and constituted objects are identical since they are materially and spatially coincident and the property differences between then are simply differences in description, (...) perspective or context. In contrast, pluralists argue that the constituting and constituted objects are not identical even if they are materially and spatially coincident since they are qualitatively distinct. This paper proposes a solution to the puzzle of material constitution called ‘Fregean Monism’ (FM), and shows that it can better account for the property differences between the constituting and constituted objects without the need to regard them as two distinct objects. On the FM view, the puzzle of material constitution is partly a semantic puzzle and partly a metaphysical puzzle, and shows how a solution to the semantic part of the puzzle, based on the Fregean distinction between sense and reference, can yield a satisfactory solution to the metaphysical part of the puzzle. The key idea is that while the reference of a term picks out both the referent object and referent properties, the sense of the term determine which referent properties are picked out. (shrink)

This article examines the evolution of the vocabulary “feudal (fengjian)” in early twentieth-century China. Despite having served as a symbol of local autonomy and countervailing against imperial authority as emphasized in the Confucian tradition, the term had descended into an object of scorn, oppression, and retrogression in the latter half of the twentieth century until today. An alternative interpretation toward the modern misuse of fengjian may be found by focusing and comparing the two seemingly unrelated and radically different portrayals of (...) fengjian by: political thinker Zhang Taiyan’s federalist ideology; and Marxist historian Guo Moruo’s manipulation of Chinese classics. Under the historical context surrounding the turmoil of 1920s China, this article argues that much more than a mistranslation, the redefinition of fengjian was an intentional slander to, through the ambiguity surrounding its definition, destroy the Chinese tradition of liberty and local autonomy, further justifying a unified, highly centralized Chinese nation-state. (shrink)

The burgeoning literature on the ethical issues raised by climate engineering has explored various normative questions associated with the research and deployment of climate engineering, and has examined a number of responses to them. While researchers have noted the ethical issues from climate engineering are global in nature, much of the discussion proceeds predominately with ethical framework in the Anglo-American and European traditions, which presume particular normative standpoints and understandings of human–nature relationship. The current discussion on the ethical issues, therefore, (...) is far from being a genuine global dialogue. The aim of this article is to address the lack of intercultural exchange by exploring the ethics of climate engineering from a perspective of Confucian environmental ethics. Drawing from the existing discussion on Confucian environmental ethics and Confucian ethics of technology, I discuss what Confucian ethics can contribute to the ethical debate on climate engineering. (shrink)

Psychologists and philosophers have not yet resolved what they take implicit attitudes to be; and, some, concerned about limitations in the psychometric evidence, have even challenged the predictive and theoretical value of positing implicit attitudes in explanations for social behavior. In the midst of this debate, prominent stakeholders in science have called for scientific communities to recognize and countenance implicit bias in STEM fields. In this paper, I stake out a stakeholder conception of implicit bias that responds to these challenges (...) in ways that are responsive to the psychometric evidence, while also being resilient to the sorts of disagreements and scientific progress that would not undermine the soundness of this call. Along the way, my account advocates for attributing collective (group-level) implicit attitudes rather than individual-level implicit attitudes. This position raises new puzzles for future research on the relationship (metaphysical, epistemic, and ethical) between collective implicit attitudes and individual-level attitudes. (shrink)

In response to the Royal Society report’s claim that “the acceptability of geo­engineering will be determined as much by social, legal, and political issues as by scientific and technical factors” (Geoengineering the Climate: Science, Governance and Uncertainty [London: Royal Society, 2009], ix), a number of authors have suggested the key to this challenge is to engage the public in geoengineering decision-making. In effect, some have argued that inclusion of the public in geoengineering decision-making is necessary for any geoengineering project to (...) be morally permissible. Yet, while public engagement on geoengineering comes in various forms, the discussion in geoengineering governance and the ethics of geoengineering have too often conceptualized it exclusively in terms of public participation in decision-making, and supported it by various liberal democratic values. However, if the predominant understanding of public engagement on—or, the role of the public in—geoengineering decision-making is indeed only grounded on liberal democratic values, then its normative relevance could be challenged by and in other ethical-political traditions that do not share those values. In this paper, I shall explore these questions from a Confucian perspective. I argue that the liberal democratic values invoked in support of the normative importance of public participation are, at least, foreign to Confucian political philosophy. This presents a prima facie challenge to view public participation in geoengineering decision-making as a universal moral requirement, and invites us to reconsider the normative significance of this form of public engagement in Confucian societies. Yet, I contend that the role of the public remains normatively significant in geoengineering governance and the ethics of geoengineering from a Confucian perspective. Drawing from recent work on Confucian political philosophy, I illustrate the potential normative foundation for public engagement on geoengineering decision-making. (shrink)

International observers and critics often attack China's Internet policy on the basis of liberal values. If China's Internet is designed and built on Confucian values that are distinct from, and sometimes incompatible to, liberal values, then the liberalist critique ought to be reconsidered. In this respect, Mary Bockover's “Confucian Values and the Internet: A Potential Conflict” appears to be the most direct attempt to address this issue. Yet, in light of developments since its publication in 2003, it is time to (...) re-examine this issue. In this paper, I revisit Bockover’s argument and show why it fails. Using social media as an example, I offer an alternative argument to show why the Internet remains largely incompatible with Confucian values. I end this paper by suggesting how to recontextualise the Confucian way of life and to redesign social media in accordance to Confucian values in the information society. (shrink)

In her 2004 book Carol Gould addresses the fundamental issue of democratizing globalization, that is to say of finding ways to open transnational institutions and communities to democratic participation by those widely affected by their decisions. The book develops a framework for expanding participation in crossborder decisions, arguing for a broader understanding of human rights and introducing a new role for the ideas of care and solidarity at a distance. Reinterpreting the idea of universality to accommodate a multiplicity of (...) cultural perspectives, the author takes up a number of applied issues, including the persistence of racism, cultural rights, women's human rights, the democratic management of firms, the use of the Internet to enhance political participation, and the importance of empathy and genuine democracy in understanding terrorism and responding to it. Accessibly written with a minimum of technical jargon this is a major contribution to political philosophy. (shrink)

Researchers have explored questions concerning public participation and consent in geoengineering governance. Yet, the notion of consent has received little attention from researchers, and it is rarely discussed explicitly, despite being prescribed as a normative requirement for geoengineering research and being used in rejecting some geoengineering options. As it is noted in the leading geoengineering governance principles, i.e. the Oxford Principles, there are different conceptions of consent; the idea of consent ought to be unpacked more carefully if, and when, we (...) invoke it in the discussion. This article offers a theoretical reflection on different conceptions of consent and their place in geoengineering governance. More specifically, I discuss three models of consent, i.e. explicit consent, implied consent and hypothetical consent, and assess their applicability to geoengineering governance. Although there are different models of consent, much discussion of geoengineering governance has committed only to explicit consent. I note that such a commitment springs from a specific ideal political order. Accordingly, we should be wary of any naïve commitment to it so long as the political order we hope for remains open to debate. Finally, I illustrate two approaches to introduce consent into a geoengineering governance framework. (shrink)

In most of the introductions to Rawls and contemporary contractarianism, Rawls is seen as the representative of Kantian contractarianism. He is understood as inheriting a contractarian tradition that can be traced back to Kant and which has inspired followers such as Barry and Scanlon. This paper argues that the label does not fit Rawls. While a Kantian contractarian would presuppose a monistic conception of practical reason, Rawls is a hybrid contractarian who presupposes a dual conception. I shall first argue that (...) the way in which a contractarian model is labeled is determined by its conception of practical reason. Then I show that Rawls and Kantian contractarians assume different conceptions of practical reason, and therefore should be seen as belonging to two strands of thought. I further argue that, although Rawls acknowledges his intellectual affiliation with Kant, he cannot be considered a Kantian contractarian in the commonly understood way. In his Lectures on the History of Moral Philosophy, Rawls interprets Kant as endorsing a hybrid contractarian model that is similar to his. By understanding Rawls as a hybrid contractarian and not confusing his philosophical project with that of Kantian contractarians, Rawls’s contribution to the history of contractarianism can be better evaluated. (shrink)

The ethics of geoengineering has gained momentum in recent academic debate. The current debates, however, is typically framed in terms of (i) the first-order question about the moral permissibility of geoengineering, and (ii) the second-order question about the distributive and compensatory issues associated with geoengineering. Both (i) and (ii) are central to decision-making about geoengineering, but they have not cover all ethical issues related to geoengineering. I argue that a preoccupation with (i) and (ii) may lead to an oversight of (...) post-implementation scenarios (PISs), which introduce different ethical issues relevant to decision-making on geoengineering. More specifically, I use the requirement of maintenance for geoengineering as an example to draw attention to PISs, and to illustrate the limit of the existing discussion in the ethics of geoengineering. (shrink)

In this paper I argue that, in addition to having an obligation to resist the oppression of others, people have an obligation to themselves to resist their own oppression. This obligation to oneself, I argue, is grounded in a Kantian duty of self-respect.

There are a number of recent attempts to introduce Confucian values to the ethical analysis of technology. These works, however, have not attended sufficiently to one central aspect of Confucianism, namely Ritual (‘Li’). Li is central to Confucian ethics, and it has been suggested that the emphasis on Li in Confucian ethics is what distinguishes it from other ethical traditions. Any discussion of Confucian ethics for technology, therefore, remains incomplete without accounting for Li. This chapter aims to elaborate on the (...) concept of Confucian Li and discuss its relevance to ethics of technology. Particularly, by referring to Li’s communicative, formative, and aesthetic function, I formulate an approach to ethics of technology with an emphasis on community, performance, and the aesthetic and demonstrate how this approach proceeds with the ethical analysis of technology. In doing so, I attempt to answer the question: why Confucianism matters in ethics of technology. (shrink)

Nearly a decade ago, Rafael Capurro has gradually shifted his attention towards the ideas of message and of messenger. In lieu of ‘information’, he proposes and develops a new direction of research he calls Angeletics that aims to examine the nature of message and messenger, both of which are inherently social. Coincidently, at about the same time, we witnessed the rise of social epistemology in Angelo-American analytic philosophy. This coincidence is interesting, because both Capurro’s Angeletics and social epistemology indicated a (...) departure from individualistic-orientedness in hermeneutics and traditional epistemology respectively. While social epistemology has earned its place and status in academia, especially in North America and Europe, Capurro’s Angeletics has yet to receive similar attention to which it deserves. Part of the reason for this, I think, is because of its formulation and terminology is relatively unfamiliar to those who do not share the same philosophical tradition. Hence, one remedy to this situation is to attempt to translate Angeletics in terms of social epistemology, and this – is the objective of the current paper. (shrink)

I motivate and articulate a dispositional account of aversive racism. By conceptualizing and measuring attitudes in terms of their full distribution, rather than in terms of their mode or mean preference, my account of dispositional attitudes gives ambivalent attitudes (qua attitude) the ability to predict aggregate behavior. This account can be distinguished from other dispositional accounts of attitude by its ability to characterize ambivalent attitudes such as aversive racism at the attitudinal rather than the sub-attitudinal level and its deeper appreciation (...) of the analogy between traits and attitudes. (shrink)

It is hard to disagree with the idea of responsible innovation (henceforth, RI), as it enables policy-makers, scientists, technology developers, and the public to better understand and respond to the social, ethical, and policy challenges raised by new and emerging technologies. RI has gained prominence in policy agenda in Europe and the United States over the last few years. And, along with its rising importance in policy-making, there is also a burgeoning research literature on the topic. Given the historical context (...) of which RI emerges, it should not be surprising that the current discourse on RI is predominantly based on liberal democratic values. Yet, the bias towards liberal democratic values will inevitably limit the discussion of RI, especially in the cases where liberal democratic values are not taken for granted. As such, there is an urgent need to return to the normative foundation of RI, and to explore the notion of ‘responsible innovation’ from nonliberal democratic perspectives. Against this background, this paper seeks to demonstrate the problematic consequences of RI solely grounded on or justified by liberal democratic values. This paper will cast the argument in the form of a dilemma to be labelled as The Decent Nonliberal Peoples’ Dilemma and use it to illustrate the problems of the Western bias. (shrink)

The aim of Intercultural Information Ethics (IIE), as Ess aptly puts, is to “(a) address both local and global issues evoked by ICTs / CMC, etc., (b) in a ways that both sustain local traditions / values / preference, etc. and (c) provide shared, (quasi-) universal responses to central ethical problems” (Ess 2007a, 102). This formulation of the aim of IIE, however, is not unambiguous. In this paper, I will discuss two different understandings of the aim of IIE, one of (...) which advocates “shared norms, different interpretations” and another proposes “shared norms, different justifications”. I shall argue that the first understanding is untenable, and the second understanding is acceptable only with qualification. Finally, I shall briefly suggest an alternative way to understand the aim of IIE. (shrink)

In a well-ordered society, democratic officials face an assurance problem. They want to ensure that others will act reasonably when they do the same. According to political liberals, public reason can solve this problem, but the details of how assurance is generated are unclear. This article explains the assurance mechanism in political liberalism. Apart from public reason, mutual assurance is also provided by a long-term record of civic deeds. By performing civic deeds over time, officials signal their reasonableness to each (...) other. This record of civic deeds is costly to unreasonable officials and thus represents a reliable way to differentiate trustworthy fellows from others. The article also shows that a recent critique of political liberalism, which argues that public reason is merely cheap talk and thus political liberalism fails to provide mutual assurance, misses the point. It overlooks that assurance is created through talks and deeds together. (shrink)

All the cards seem to be stacked against belief in immortality. Nonetheless, the resources of particular religious traditions may avail where generic philosophical solutions fall short. With attention to the boredom and narcissism critiques, intimations of deathlessness in Śāntideva's radical altruism, and recent Christian debates on the soul and the intermediate state, I propose two criteria for a coherent religion-specific belief in immortality: (1) the belief is supported by a fully realized religious tradition, (2) the belief satisfies the demand for (...) self-transcendence as well as for self-preservation. Where self-transcendence and self-preservation are kept in balance, and where the whole idea rests upon the lattice-work of a fully realized religious tradition, immortality is a fitting object of belief. Moreover, such belief is compatible with considerable speculative freedom concerning matter and spirit, body and soul, and personal identity over time. (shrink)

On the formation of the School of Interdisciplinary Studies at the University of Glasgow. -/- When the University of Glasgow’s new 'Crichton College' opened its doors in September 1999, its small staff had that rare opportunity in an academic’s career to launch a new curriculum based on clearly enunciated ideals. In the following six years under the direction of Professor Rex C. Taylor, those ideals remained firm even as numbers grew and external circumstances mutated. The theme of this book concerns (...) the ideas, activities and problems – intellectual, curricular and administrative – that shaped the University of Glasgow Crichton Campus during its first six years. Its dozen contributors provide varied perspectives on the problems of creation. (shrink)

Under the traditional system of peer-reviewed publication, the degree of prestige conferred to authors by successful publication is tied to the degree of the intellectual rigor of its peer review process: ambitious scientists do well professionally by doing well epistemically. As a result, we should expect journal editors, in their dual role as epistemic evaluators and prestige-allocators, to have the power to motivate improved author behavior through the tightening of publication requirements. Contrary to this expectation, I will argue that the (...) publication bias literature in academic medicine demonstrates that editor interventions have had limited effectiveness in improving the health of the publication and trial registration record, suggesting that much stronger interventions are needed. (shrink)

It is a received view of the post-Fregean predicate logic that a universal statement has no existential import and thus does not entail its particular (existential) counterpart. This paper takes issue with the view by discussing the trespasser case, which has widely been employed for supporting the view. The trespasser case in fact involves a shift of context. Properly understood, the case provides no support for the received view but rather suggests that we rethink the ‘quantity view’ of the existential (...) import of quantifiers. (shrink)

There is never a shortage of celebratory and condemnatory popular discourse on digital media even in its early days. This, of course, is also true of the advent of Web 2.0. In this article, I shall argue that normative analyses of digital media should not take lightly the popular discourse, as it can deepen our understanding of the normative and axiological foundation(s) of our judgements towards digital media. Looking at some of the most representative examples available, I examine the latest (...) wave of popular discourse on digital media, focusing on the (new) worries and doubts voiced by the alarmists and the (new) hopes and dreams portrayed by the enthusiasts. I shall illustrate that various stances in the popular discourse on Web 2.0 are ultimately rested on different notions of the self. This conclusion entails an important lesson for our practice of critiques of digital media, as it entails that our critiques of digital media cannot be done without referring to a notion of the self. Hence, a normative enquiry of digital media should not only be about the moral and/or prudential goodness or badness per se; it should be about who we should be online, or which notion(s) of the self we should strive for. (shrink)

This paper discusses why speech regulations are logically necessary for any account of a moral right to free speech. My argument for limiting the right to free speech (and more widely any right to freedom) will be grounded in compossibility. Rights to freedom, formally speaking, are claims by an agent that other people not interfere with them; a compossible set of rights is one where the domains of permissible actions—permitted by each claim (and its correlative duty) within the set—do not (...) contradict one another across claims. I will argue that in order for claims to be coherent, they cannot generate contradictory domains, and that for a claim to non-interference to not generate contradictory domains across multiple people with the same claim, the claim must be restricted. This account as it currently stands can at least generate conclusions on the permissibility of incitement. (shrink)

The Salivaomics Knowledge Base (SKB) is designed to serve as a computational infrastructure that can permit global exploration and utilization of data and information relevant to salivaomics. SKB is created by aligning (1) the saliva biomarker discovery and validation resources at UCLA with (2) the ontology resources developed by the OBO (Open Biomedical Ontologies) Foundry, including a new Saliva Ontology (SALO). We define the Saliva Ontology (SALO; http://www.skb.ucla.edu/SALO/) as a consensus-based controlled vocabulary of terms and relations dedicated to the salivaomics (...) domain and to saliva-related diagnostics following the principles of the OBO (Open Biomedical Ontologies) Foundry. The Saliva Ontology is an ongoing exploratory initiative. The ontology will be used to facilitate salivaomics data retrieval and integration across multiple fields of research together with data analysis and data mining. The ontology will be tested through its ability to serve the annotation ('tagging') of a representative corpus of salivaomics research literature that is to be incorporated into the SKB. Background Saliva (oral fluid) is an emerging biofluid for non-invasive diagnostics used in the detection of human diseases. The need to advance saliva research is strongly emphasized by the National Institute of Dental and Craniofacial Research (NIDCR), and is included in the NIDCR's 2004- 2009 expert panel long-term research agenda [1]. The ability to monitor health status, disease onset, progression, recurrence and treatment outcome through noninvasive means is highly important to advancing health care management. Saliva is a perfect medium to be explored for personalized individual medicine including diagnostics, offering a non-invasive, easy to obtain means for detecting and monitoring diseases. Saliva testing potentially allows the patient to collect their own saliva samples at home, yielding convenience for the patient and savings in health costs, and facilitating multiple sampling. Specimen collection is less objectionable to patients and easier in children and elderly individuals. Due to these advantages. (shrink)

The power of music to arouse garden-variety emotions has attracted attention from musicians, psychologists, and philosophers over decades. Despite its widespread acknowledgement, there is no agreement on how pure music with no propositional content can induce such a wide range of emotions. Jenefer Robinson coined this 1 problemthepuzzleofmusicalemotion. Inthisessay,Iwillfirstdiscusswhymusical emotion is a puzzle. Then, Jesse Prinz’s perceptual theory of emotion and his solution 2 to the puzzle will be discussed. Prinz regards an emotion as an embodied appraisal, and a musical (...) emotion as an illusory embodied appraisal which is a by-product of the adaptive emotion system. I argue that it is problematic to regard musical emotions as illusions for two reasons: 1) the bodily responses aroused by music are not specific enough to produce an illusion of a real emotion; 2) musical emotion is adaptive by itself in the sense that it is a mirroring-based simulation of the emotion represented by music, and such mirroring system plays an important role in interpersonal emotion communications. (shrink)

It is generally recognised that the potential positive and negative impacts of geoengineering will be distributed unevenly both geographically and temporally. The question of distributive justice in geoengineering thus is one of the major ethical issues associated with geoengineering. Currently, the question of distributive justice in geoengineering is framed in terms of who gets what (potential) benefits and harms from geoengineering, i.e. it is about the distribution of the outcomes of geoengineering. In this paper, I argue that the discussions on (...) distributive justice in geoengineering should not be outcome-based. Instead, it should be risk-based. I identify two problems for framing the question of distributive justice in geoengineering in terms of the distribution of its outcomes, i.e. the ‘if and then’ syndrome and the limited applicability of distributive principles in geoengineering policy, and suggest risk is a more proper object of distribution in the case of geoengineering. Following Hayenhjelm, I argue that the object of distribution in the case of fair distribution of risk should be (i) sources of risks and (ii) precautionary measures. I shall then demonstrate how it can be applied to the question of distributive justice in geoengineering. Finally, I end this paper by exploring the possible responses to the question of distributive justice in geoengineering by three major accounts of distributive justice, i.e. egalitarianism, prioritarianism, and sufficientarianism. (shrink)

This paper is an attempt to identify certain consonances between contemporary liberalism and classical pragmatism. I identify four of the most trenchant criticisms of classical liberalism presented by pragmatist figures such as James, Peirce, Dewey, Addams, and Hocking: that liberalism overemphasizes negative liberty, that it is overly individualistic, that its pluralism is suspect, that it is overly abstract. I then argue that these deficits of liberalism in its historical incarnations are being addressed by contemporary liberals. Contemporary liberals, I show, have (...) taken on board a surprising number of classical pragmatist insights and have responded to a surprising number of classical pragmatist criticisms. I thus argue that both contemporary pragmatism and contemporary liberalism have much to gain by joining forces. (shrink)

While geoengineering may counteract negative effects of anthropogenic climate change, it is clear that most geoengineering options could also have some harmful effects. Moreover, it is predicted that the benefits and harms of geoengineering will be distributed unevenly in different parts of the world and to future generations, which raises serious questions of justice. It has been suggested that a compensation scheme to redress geoengineering harms is needed for geoengineering to be ethically and politically acceptable. Discussions of compensation for geoengineering (...) harms, however, sometimes presume geoengineering has presented new and unique challenges to compensation that cannot be readily accommodated by existing compensation practices. The most explicit formulation of this view was recently presented by Toby Svoboda and Peter J. Irvine, who argued that two forms of uncertainty in geoengineering — namely, ethical uncertainty and scientific uncertainty — make it immensely difficult to devise an ethically and politically satisfactory compensation scheme for geoengineering harms. -/- In this paper, we argue against the view that geoengineering presents new and unique challenges relating to compensation. More specifically, we show that placing these challenges within the broader context of anthropogenic climate change reveals them to be less serious and less specific to geoengineering than some appear to believe. (shrink)

Representing species-specific proteins and protein complexes in ontologies that are both human and machine-readable facilitates the retrieval, analysis, and interpretation of genome-scale data sets. Although existing protin-centric informatics resources provide the biomedical research community with well-curated compendia of protein sequence and structure, these resources lack formal ontological representations of the relationships among the proteins themselves. The Protein Ontology (PRO) Consortium is filling this informatics resource gap by developing ontological representations and relationships among proteins and their variants and modified forms. Because (...) proteins are often functional only as members of stable protein complexes, the PRO Consortium, in collaboration with existing protein and pathway databases, has launched a new initiative to implement logical and consistent representation of protein complexes. We describe here how the PRO Consortium is meeting the challenge of representing species-specific protein complexes, how protein complex representation in PRO supports annotation of protein complexes and comparative biology, and how PRO is being integrated into existing community bioinformatics resources. The PRO resource is accessible at http://pir.georgetown.edu/pro/. (shrink)

This paper aims to address the lack of critique of the linear model in geoengineering governance discourse, and to illustrate different considerations for a geoengineering governance framework that is not based on a linear model of technology innovation. Finally, we set to explore a particular approach to geoengineering governance based on Peter-Paul Verbeek’s notion of ‘technology accompaniment’.

In this essay, I consider the question of whether women have an obligation to confront men who sexually harass them. A reluctance to be guilty of blaming the victims of harassment, coupled with other normative considerations that tell in favor of the unfairness of this sort of obligation, might make us think that women never have an obligation to confront their harassers. But 1 argue that women do have this obligation, and it is not overridden by many of the considerations (...) that can override other obligations to confront wrongdoers. (shrink)

「不動心」的本質是甚麼？ ─《孟子》〈知言養氣章〉的文理與義理 / 漢學研究 39.2 (2021): 1-37. Scholars have tended to focus on the implications of such philosophical terms as “flood-like qi” 浩然之氣 and “unperturbed mind-heart” 不動心 in Mencius 2A:2, but have failed to identify the common thread of this rather long chapter. This article argues that Mencius 2A:2 frequently alludes to Analects 2.4, and that this allusion is precisely the common thread holding 2A:2 together. According to Mencius’s interpretation, Confucius’s achievements in different ages as stated in Analects 2.4 are (...) all related to the political consideration of whether one ought to remain in a state and serve as its minister. In light of this, and with the support of other evidence from within the Mencius, it is argued that the question “would your mind-heart be perturbed?” at the beginning of the chapter can only mean “would your intention of leaving Qi 齊 be shaken by the fact that you had been appointed as its minister?” but not “would your intention of putting the Way into practice be shaken,” as suggested by Zhao Qi 趙岐 (?-210). Furthermore, it is shown that after the death of Mencius, his act of valor, namely leaving Qi despite having already been appointed as a Qi minister, had become a shared cultural memory of early Chinese intellectuals. Whenever mentioning “unperturbed mind-heart” in their works, early intellectuals consistently evoked Mencius’s unmoved determination to reject any inappropriate political appointment even though the position could bring them fame and material comfort. The rise of Zhao Qi’s misreading in his commentary to Mencius, however, has led to the loss of this cultural memory. -/- . (shrink)

In this essay we provide (1) an argument for why ethics should be naturalized, (2) an analysis of why it is not yet naturalized, (3) a defense of ethical naturalism against two fallacies—Hume’s and Moore’s—that ethical naturalism allegedly commits, and (4) a proposal that normative ethics is best conceived as part of human ecology committed to pluralistic relativism. We explain why naturalizing ethics both entails relativism and also constrains it, and why nihilism about value is not an especially worrisome for (...) ethical naturalists. The substantive view we put forth constitutes the essence of Duke Naturalism. (shrink)

Human relationships with cars are multifaceted and morally fraught. Cars serve multiple functions, and generate experiences characteristic of both fine art and everyday aesthetic experience – but they’re also the roots of dire eco-social ills. Recent theories tend to undermine the aesthetic aspects of human-automobile relationships in order to emphasize cars’ ethically problematic effects. But cars’ shameful consequences need not cancel out their beauty or their relevance to aesthetic theories. I suggest that David Hume’s aesthetic tenets demonstrate how and why (...) cars are beautiful, foregrounding considerations that automobile aesthetics can’t afford to ignore but that risk being obscured by cars’ positively and negatively charged status. For instance, Hume underscores rational choice as an element of aesthetic experience: we can choose how and when to experience cars’ beauty or ugliness. According to Hume, utility tends to inspire sentiments of beauty; and what is ethically good is most useful to humanity at large. But tension arises from this principle, as Hume finds that even socially harmful phenomena are yet aesthetically interesting. This provocative tension is at the heart of the aesthetic appreciation of cars, and is part of what makes such appreciation worthwhile. Hume paves the way to a realistic aesthetics of automobiles that can account for their problematic effects while refusing to downplay their aesthetic potential. This paper was presented at the 2011 Meeting of the American Society for Aesthetics in Tampa, Florida. (shrink)

This article proposes that oral performance could be a philosophical activity in early China. The focus is on the Huainanzi, a densely rhymed philosophical treatise compiled by Liu An in the second century b.c.e. I show that the tome contains various sound-correlated poetic forms that are intended not only to enable textual performance but also, by means of aural mimesis, to encourage the intuitive understanding of its philosophical messages. Thus scholars of ancient poetry, philosophy, or intellectual history, despite being habituated (...) to reading silently and observing disciplinary boundaries, should be attentive to these sonic patterns in order to do justice to the poetic-cum-philosophical richness and originality of this text. More importantly, I argue that these poetic forms enable readers and audiences to experience, embody, and, above all, enact the Way through textual performance. Thanks to the sound patterns of the Huainanzi, the somatic processes of aural reading and philosophical praxis can occur simultaneously. Vocalization becomes an actionable and repeatable spiritual exercise, which facilitates the intuitive understanding and internalization of philosophical values. In other words, the perennial knowing–doing gap is heroically closed by the Huainanzi. / 淮南子的文本聲景：早期中國的詩歌、表演、哲學與實踐 / 王棕琦 / 本文論證早期中國的文本表演可以是一種具創造性的哲學活動，而非只是以聲音演繹書寫文本的朗讀活動。文中首先指出《淮南子》裏跟聲音有關的詩歌形式不但有助朗誦表演，更能讓讀者直觀感悟書中哲學思想而不落言筌。而 且，這些詩歌形式更讓讀者通過朗讀而實踐、內化書中所述之大道。可以說，《淮南子》對中國哲學的一大貢獻在於它將「知道」、「傳道」和「行道」三者合而為一。. (shrink)

In this paper I consider the possibility that failing to fulfill the Kantian obligation to protect one’s rational nature might actually vitiate future instances of this obligation. I respond to this dilemma by defending a novel interpretation of Kant’s views on the relation between the value we have and the respect we are owed. I argue, contra the received view among Kant scholars, that the feature in virtue of which someone has unconditional and incomparable value is not the same feature (...) in virtue of which she is owed the respect that constrains how she may be treated. So, even though someone who fails to attempt to protect her rational nature fails to respect herself in the right way, and even though this moral failing does make her lose a certain kind of value, her obligations to respect herself do not go away. (shrink)

In his early experimental work with Suppes, Davidson adopted rationality assumptions, not as necessary constraints on interpretation, but as practical conceits in addressing methodological problems faced by experimenters studying decision making under uncertainty. Although the content of their theory has since been undermined, their methodological approach—a Galilean form of methodological rationalism—lives on in contemporary psychological research. This article draws on Max Weber’s verstehen to articulate an account of Galilean methodological rationalism; explains how anomalies faced by Davidson’s early experimental work gave (...) rise to his later, canonical claims about rationality and interpretation; and reclaims this Galilean framework for use in contemporary psychological research. (shrink)

There is a wide range of things we do out of emotion. For example, we smile with pleasure, our voices drop when we are sad, we recoil in shock or jump for joy, we apologize to others out of remorse. It is uncontroversial that some of these behaviors are actions. Clearly, apologizing is an action if anything is. Things seem less clear in the case of other emotional behaviors. Intuitively, the drop in a sad person’s voice is something that happens (...) to her, rather than something she actively performs. Perhaps more interestingly, even jumping for joy can seem a problematic case: although its execution involves the active performance of certain movements, it has been argued to contrast, e.g., with an act of apology, in that it is not performed in order to achieve some end, such as repairing a relationship. This can make this behavior seem considerably different from paradigm actions. Our central concern in this paper is with which emotional behaviors should be classed as actions and why... (shrink)