In this thesis we have examined the complex interaction between intellectual property rights, life sciences and global justice. Science and the innovations developed in its wake have an enormous effect on our daily lives, providing countless opportunities but also raising numerous problems of justice. The complexity of a problem however does not liberate society as a whole from moral responsibilities. Our intellectual property regimes clash at various points with human rights law and commonly held notions of justice.

The global/local contrast is ubiquitous in mathematics. This paper explains it with straightforward examples. It is possible to build a circular staircase that is rising at any point (locally) but impossible to build one that rises at all points and comes back to where it started (a global restriction). Differential equations describe the local structure of a process; their solution describes the global structure that results. The interplay between global and local structure is one of the (...) great themes of mathematics, but rarely discussed explicitly. (shrink)

Thomas Pogge has argued, famously, that ‘we’ are violating the rights of the global poor insofar as we uphold an unjust international order which provides a legal and economic framework within which individuals and groups can and do deprive such individuals of their lives, liberty and property. I argue here that Pogge’s claim that we are violating a negative duty can only be made good on the basis of a substantive theory of collective action; and that it can only (...) provide substantive ethical guidance when combined with an account of how collective action gives rise to forward-looking responsibility and/or accountability on an individual level. I consider accounts of these two topics given in work by Peter French and Christopher Kutz; and I argue that neither of them give Pogge what he needs. Although there is a sense in which 'we' can be said to be violating the rights of the worst off, the sense in which this is true does not generate any plausible action-guiding claims for individuals. (shrink)

The moral justification of intellectual property is often called into question when placed in the context of pharmaceutical patents and global health concerns. The theoretical accounts of both John Rawls and Robert Nozick provide an excellent ethical framework from which such questions can be clarified. While Nozick upholds an individuals right to intellectual property, based upon its conformation with Lockean notions of property and Nozicks ideas of just acquisition and transfer, Rawls emphasizes the importance of basic liberties, such as (...) an individuals right to health, superceding such secondary rights as intellectual property rights. From a policy perspective, patent protection for pharmaceutical products necessarily entails the balancing of corporate intellectual property interests and public interests in healthcare. The moral dilemma that occurs when these two interests clash is not easily resolved. Aside from corporate and public interests, the state maintains an interest in creating and preserving policies that regulate the moral dilemma itself. This paper analyzes the economic and ethical factors surrounding the production and distribution of the anti-HIV medication, AZT. Potential policy implications and recommendations are also discussed. (shrink)

This paper asks what should be the basis of a global environmental ethics. As Gao Shan has argued, the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature, and as such it is not very compatible with Chinese ethics. This is related to Gao’s rejection of most—if not all—Western “rationalist” environmental ethics, a stance that I grant her for pragmatic reasons (though (...) I remain neutral about it theoretically). Gao argues that the Daoist notion of living in harmony with nature can instead become the basis of a Chinese environmental ethics. However, the involved Daoist conception of living in harmony with nature is, in my view, based on an aesthetic property. The paper argues that despite the appeal of the Daoist view for a Chinese environmental ethics, an aesthetic property cannot provide the basis for a global environmental ethics. The paper also considers another version of Daoist environmental ethics, which does not rely on an aesthetic notion, but I argue that it too fails as such a candidate. As an alternative, the paper considers and applies contemporary Western thinkers on gratitude (such as Robert Emmons and Elizabeth Loder), proposing that gratitude to nature (environmental gratitude) can indeed provide the needed basis. (shrink)

This paper provides an analysis of the intrinsic/extrinsic distinction, as applied both to properties and to relations. In contrast to other accounts, the approach taken here locates the source of a property’s intrinsicality or extrinsicality in the manner in which that property is ‘logically constituted’, and thus – plausibly – in its nature or essence, rather than in e.g. its modal profile. Another respect in which the present proposal differs from many extant analyses lies in the fact that it (...) does not seek to analyse the ‘global’ distinction between intrinsic and extrinsic properties on the basis of the ‘local’ distinction between having a property intrinsically and having it extrinsically. Instead, the latter distinction is explicated on the basis of the former. (shrink)

A new strategy for moving forward in the characterization of the Global Neuronal Workspace (GNW) is proposed. According to Dehaene, Changeux and colleagues, broadcasting is the main function of the GNW. However, the dynamic network properties described by recent graph-theoretic GNW models are consistent with many large-scale communication processes that are different from broadcasting. We propose to apply a different graph-theoretic approach, originally developed for optimizing information dissemination in communication networks, which can be used to identify the pattern (...) of frequency and phase-specific directed functional connections that the GNW would exhibit only if it were a broadcasting network. (shrink)

Abstract: Global chemical contamination is an underexplored source of global catastrophic risks that is estimated to have low a priori probability. However, events such as pollinating insects’ population decline and lowering of the human male sperm count hint at some toxic exposure accumulation and thus could be a global catastrophic risk event if not prevented by future medical advances. We identified several potentially dangerous sources of the global chemical contamination, which may happen now or could happen (...) in the future: autocatalytic reactions, exposure to multiple subthreshold sources, and long-term unintended consequences, arising from both natural and bioengineered sources. We list several especially dangerous chemicals—dioxin, organiс compounds, and toxic heavy metals. We also discuss the features of such dangerous chemicals—molecules that can stay in the biosphere for a long time and affect it over time. We explore several social processes and scenarios where global chemical contamination becomes possible: large natural catastrophe like meteorite impact, supervolcano eruption, new ways of predicting properties of the chemicals via machine learning and their manufacturing via synthetic biology, uncontrolled “capitalistic” economic development with a corresponding large waste production, quick adoption of many chemicals with unknown long-term properties and unintended side-effects. These are all low probability, so work on other global catastrophic risks should be prioritized, but chemical risks could exacerbate other types of catastrophe contributing to social collapse. (shrink)

The principle of self-organization has acquired a fundamental significance in the newly emerging field of computational philosophy. Self-organizing systems have been described in various domains in science and philosophy including physics, neuroscience, biology and medicine, ecology, and sociology. While system architecture and their general purpose may depend on domain-specific concepts and definitions, there are (at least) seven key properties of self-organization clearly identified in brain systems: 1) modular connectivity, 2) unsupervised learning, 3) adaptive ability, 4) functional resiliency, 5) functional (...) plasticity, 6) from-local-to-global functional organization, and 7) dynamic system growth. These are defined here in the light of insight from neurobiology, cognitive neuroscience and Adaptive Resonance Theory (ART), and physics to show that self-organization achieves stability and functional plasticity while minimizing structural system complexity. A specific example informed by empirical research is discussed to illustrate how modularity, adaptive learning, and dynamic network growth enable stable yet plastic somatosensory representation for human grip force control. Implications for the design of “strong” artificial intelligence in robotics are brought forward. (shrink)

Defenders of intellectual property rights argue that these rights are justified because creators and inventors deserve compensation for their labour, because their ideas and expressions are their personal property and because the total amount of creative work and innovation increases when inventors and creators have a prospect of generating high income through the exploitation of their monopoly rights. This view is not only widely accepted by the general public, but also enforced through a very effective international legal framework. And it (...) is endorsed by most academic researchers and commentators in this field. In this essay, I will show that the classical arguments for the justification of private intellectual property rights can be contested, and that there are many good reasons to abolish intellectual property rights completely in favour of an intellectual commons where every person is allowed to use every cultural expression and invention in whatever way he wishes. I will first give a short overview of the classical arguments for the justification of intellectual property as they are usually stated. We will then discuss the question of whether the creator or inventor deserves his de jure monopoly, by using John Christman’s categories of income and control rights to analyse property rights. The aim here is to show that it does not make sense to create control rights for abstract objects, as they are not scarce, and that there is no logical connection between the surplus which may be generated through income rights and the labour which has been put into a cultural artefact or an invention, and therefore it is not justified to grant monopoly rights on the basis of Lockean natural rights arguments for self-ownership and the just appropriation of worldly resources. As it is possible to reject Christman’s property rights categories, I will then go on to show on the basis of Richard Dawkins’ postulation of the ‘meme’ and Ludwik Fleck’s theory of the ‘thought collective’ that creative processes should be interpreted as interpersonal or collective processes, and therefore it is not justified to grant intellectual property rights to individuals on the basis of the idea that the individual who has put labour into the creative work or the invention should be the one to whom the contents of the work belong exclusively. As it is still possible to postulate the utilitarian argument that intellectual property rights are just because they increase the amount of creative works and inventions, I will argue in the last chapter that, from a libertarian as well as from an egalitarian point of view, the justification of intellectual monopoly rights on utilitarian grounds cannot be maintained. Therefore it is time to abolish the current global intellectual property law regime in favour of an intellectual commons for the good of all human beings and societies. (shrink)

Elsewhere we have responded to the so-called demandingness objection to consequentialism – that consequentialism is excessively demanding and is therefore unacceptable as a moral theory – by introducing the theoretical position we call institutional consequentialism. This is a consequentialist view that, however, requires institutional systems, and not individuals, to follow the consequentialist principle. In this paper, we first introduce and explain the theory of institutional consequentialism and the main reasons that support it. In the remainder of the paper, we turn (...) to the global dimension where the first and foremost challenge is to explain how institutional consequentialism can deal with unsolved global problems such as poverty, war and climate change. In response, following the general idea of institutional consequentialism, we draw up three alternative routes: relying on existing national, transnational and supranational institutions; promoting gradual institutional reform; and advocating radical changes to the status quo. We evaluate these routes by describing normatively relevant properties of the existing global institutional system, as well as by showing what institutional consequentialism can say about alternatives to it: a world government; and multi-layered sovereignty/neo-medieval system. (shrink)

In the Critique of Pure Reason, Kant often remarks that phenomena consist only in relations. This is a highly puzzling thesis that is not easily reconcilable with the explanation of natural processes. More specifically, it is not clear whether and how a network of mere relations (such as ‘being higher than’, ‘being next to’, etc.) can give rise to genuine changes in nature. I call this the problem of global relationality. In this paper, I suggest a solution to this (...) problem by showing that Kant’s specific sense of relationality is ultimately grounded in the spatiality of phenomena and differs from the one usually assumed in the contemporary debate. I argue that a subset of empirical properties can be regarded as ‘comparatively intrinsic’ since they preserve a genuine sense of intrinsicness while being fully relational in space. As a result, real changes can take place in the phenomenal realm if they concern comparatively intrinsic properties of empirical objects. (shrink)

One of the most attractive, but nevertheless highly controversial proposals to alleviate the negative effects of today’s international patent regime is the Health Impact Fund (HIF). Although the HIF has been drafted to facilitate access to medicines and boost pharmaceutical research, we have analysed the burdens for the global poor a similar proposal designed to promote the use and development of climate-friendly technologies would have. Drawing parallels from the access to medicines debate, we suspect that an analogous “Climate Impact (...) Fund” will increase the already very high scientific and technological supremacy of the developed world over the Global South. We advocate countering this dominance on the ground that countries with scarce research and development capacities will be in a difficult position to reject technologies and will not have a say on how such technologies should look like. Further, addressing global hazards should be an inclusive endeavour and not only a privilege reserved for the developed world. Incentivizing grassroots innovation would be a major step to promote scientific and technological inclusion. (shrink)

Today, property rights have occupied tremendous academic and political space because of their close affiliation to human rights. At the global forums, the right to property is often advocated as a "fundamental human right" essential for the integrity of the individual, and also crucial to freedom, prosperity, and realizing equality. However, beyond the human rights proposal, economic development in the globalization decade has affected the state policies that have disturbed the sanctity of property rights for many households. Owing to (...) such occurrences, the issue of ‘property’ is now one of the biggest concerns of the state and the society, giving adequate reasons to question or dispute illusionary human rights discourse on property. In India, the harsh reality of land acquisition in the exercise of the power of eminent domain has reduced property to a mere political construct. The conflicts over acquisition and subsequent social exclusion have begun to expand their ambit and have taken over the streets, courtrooms, and public spaces. This paper attempts to put forth substantial arguments to satisfy that a human rights discourse on the property is either faulty or ignorant of reality, if devoid of context. Also, theorizing on property rights does not suffice as a standard for reasonable reforms in state policy vis-à-vis property. -/- . (shrink)

A rather promising value theory for environmental philosophers combines the well-known fitting attitude (FA) account of value with the rather less well-known account of value as richness. If the value of an entity is proportional to its degree of richness (which has been cashed out in terms of unified complexity and organic unity), then since natural entities, such as species or ecosystems, exhibit varying degrees of richness quite independently of what we happen to feel about them, they also possess differing (...) degrees of mind-independent and subject-independent value. In particular, their value is not dependent on the desires or preferences of humans. The fitting attitudes account of value, at least as it is standardly developed, demands isomorphic evaluative responses on the part of all valuers. In particular, it entails that all valuers should have isomorphic preferences. But this seems absurd. I consider three different strategies with which the fitting attitude theorist can deflect this challenge. The first makes use of an account of non-standard value relations in terms of permissible preference orderings. The second appeals to value appearances and the associated notions of value distance and value perspective. The third involves an account of the ultimate bearers of value as properties, rather than as propositions or states of affairs. These strategies are not all mutually incompatible. While it isn’t possible to combine the first and second strategies, it is possible to combine the first and third strategies, and also to combine the second and the third. (shrink)

The recent Covid-19 global health crisis not only brings into sharp relief the current problems afflicting the international intellectual property regime (IIPR) but also calls into question its legitimacy as an international authority. Against this backdrop, the article aims to launch an investigation into the legitimacy of the IIPR, as an international co-ordinative authority, designed to protect IP rights without prejudice to international trade norms. Drawing on Raz’s service conception of authority, it explores whether the IIPR lives up to (...) its promises by enabling co-ordination between states over IP rights without undermining the initial balance on which it is founded, struck between developing and developed countries, as well as between international protection of IP- cum-trade rights and domestic regulatory autonomy. It does so by classifying the historical evolution of the IIPR under three different phases: (i) its foundation, (ii) before, and (iii) after the TRIPS-plus. Upon showing the legitimacy challenges inherent in its undemocratic foundation, the article points to the success of the regime in finding a balance between conflicting interests before the TRIPS-plus era. Later, it underlines the many challenges that come with linking the IIPR to the investment regime and argues that the FTAs and frequent regime-shifting activities put further pressure on the authority and legitimacy of the regime. Stressing the importance of democratic participation for the legitimacy of any co-ordinative authority, the article casts doubt on the IIPR’s legitimacy and concludes by raising some points to overcome the ongoing legitimacy challenges. -/- . (shrink)

This article addresses two issues. First, it critiques a prominent position regarding how affluent states should balance their national interest on the one hand and their duty to aid developing states on the other. Second, it suggests that absent a principled way to balance national interest with international aid, a state’s more immediate concern is to comply with its negative duty to not harm other states. To support this position, the article constructs a conception of harm that may be applied (...) to questions regarding a state’s negative duties, focusing upon the example of the Trade-Related Aspects of Intellectual Property Rights Agreement (TRIPS). (shrink)

For the past three years, Coronavirus-19 (Covid-19) has become one of the major global health problems. Unlike any previous virus in the past decades, Covid-19 has shown its unprecedented spreading speed, infection rate, fatality rate, etc. Under this urgent disease outbursting event, scientists around the globe, through the myriad of research and experiments, successfully developed effective vaccines. However, like many other medical innovations, Covid-19 vaccines are categorized as intellectual properties and a scarce resource. As a consequence, the citizens (...) of developed and developing countries face an imbalanced distribution of affordable vaccines. The formation of this issue is not only due to manufacturing, transportation, and other infrastructures, but also strongly correlated with aspects in the legal field, such as intellectual property rights (IPRs). With a humane common sense of vaccination many people, through comparative research method, this article aims to discuss the conflicts between the global crisis of Force Majeure and the interests of certain countries or corporations, possible solutions to resolve this conflict, and future coping strategies that ought to be published. (shrink)

The new frontiers in the philosophy of intellectual property lie squarely in territories belonging to moral and political philosophy, as well as legal philosophy and philosophy of economics – or so this collection suggests. Those who wish to understand the nature and justification of intellectual property may now find themselves immersed in philosophical debates on the structure and relative merits of consequentialist and deontological moral theories, or disputes about the nature and value of privacy, or the relationship between national and (...) global justice. Conversely, the theoretical and practical problems posed by intellectual property are increasingly relevant to bioethics and philosophy and public policy, as well as to more established areas of moral and political philosophy. Perhaps this is just to say that the philosophy of intellectual property is coming into its own as a distinct field of intellectual endeavour, providing a place where legal theorists and philosophers can have the sorts of discussions - neither reducible to questions about what the law is, nor wholly divorced from contemporary legal problems - which typify debates about freedom of expression, discrimination and human rights. These are all areas in which legal and philosophical ideas influence each other at the level of method as well as of substance. My hope is that this collection of essays will appeal to those who, whatever their professional specialty or training, share an interest in the philosophy of intellectual property, and that it will build upon and advance existing interdisciplinary dialogue and research in this complex, fascinating, and important area. Authors include John Christman, Stephen Munzer, Alex Rosenberg, Geert Demunijck, Laura Biron, James Wilson . (shrink)

Work on the intrinsic/extrinsic distinction is often motivated by its use in other areas, such as intrinsic value, real vs. Cambridge change, supervenience and other topics. With the exception of Figdor 2008, philosophers have sought to articulate a global distinction -- a distinction between kinds of properties, rather than ways in which individuals have properties. I argue that global I/E distinctions are unable to do the work that allegedly motivates them, focusing on the case of intrinsic (...) value. (shrink)

All parties involved in researching, developing, manufacturing, and distributing COVID-19 vaccines need guidance on their ethical obligations. We focus on pharmaceutical companies' obligations because their capacities to research, develop, manufacture, and distribute vaccines make them uniquely placed for stemming the pandemic. We argue that an ethical approach to COVID-19 vaccine production and distribution should satisfy four uncontroversial principles: optimising vaccine production, including development, testing, and manufacturing; fair distribution; sustainability; and accountability. All parties' obligations should be coordinated and mutually consistent. For (...) instance, companies should not be obligated to provide host countries with additional booster shots at the expense of fulfilling bilateral contracts with countries in which there are surges. Finally, any satisfactory approach should include mechanisms for assurance that all parties are honouring their obligations. This assurance enables countries, pharmaceutical companies, global organisations, and others to verify compliance with the chosen approach and protect ethically compliant stakeholders from being unfairly exploited by unethical behaviour of others. (shrink)

Thomas Pogge has argued that typical citizens of affluent nations participate in an unjust global order that harms the global poor. This supports his conclusion that there are widespread negative institutional duties to reform the global order. I defend Pogge’s negative duty approach, but argue that his formulation of these duties is ambiguous between two possible readings, only one of which is properly confined to genuinely negative duties. I argue that this ambiguity leads him to shift illicitly (...) between negative and positive duties, and ultimately to overstate the extent of the negative ones. I also argue that recognition of this ambiguity makes it possible to draw a meaningful distinction between the relevant positive and negative duties, and that Pogge’s analysis can therefore be revised in a way that reveals substantial negative institutional duties to the global poor, albeit less extensive ones than Pogge asserts. In order to demonstrate this, I discuss two aspects of the global order that Pogge has criticized: the system of intellectual property rights in pharmaceuticals and the rights of de facto rulers to dispose of a nation’s natural resources. In each case, although I do not specify the relevant negative institutional duties precisely, I try to identify intelligible questions whose answers would reveal genuinely negative duties and show that their likely answers are distinct from the conclusions asserted by Pogge and suggested by his analysis. (shrink)

his article develops a framework for addressing racial ontologies in transnational perspective. In contrast to simple contextualist accounts, it is argued that a globally engaged metaphysics of race needs to address transnational continuities of racial ontologies. In contrast to unificationist accounts that aim for one globally unified ontology, it is argued that questions about the nature and reality of race do not always have the same answers across national contexts. In order address racial ontologies in global perspective, the article (...) develops a framework that accounts for both continuities and discontinuities by looking beyond the referents of narrowly defined core concepts. By shifting the focus from narrow concepts to richer conceptions of race, racial ontologies become comparable through globally related but nonetheless distinct mappings between conceptions and property relations. The article concludes by showing how this framework can generate novel insights in case studies from Asia, Europe, and Latin America. (shrink)

In response to commentators, we argue that whether waiving patent rights will meaningfully improve access to COVID-19 vaccines for low income and middle-income countries (LMICs), particularly in the short term, is an empirical matter. We also reject preferentially allocating vaccines to countries that hosted trials because doing so unethically favours those with research infrastructure, rather than those facing the worst burdens from COVID-19.

With The Birthright Lottery: Citizenship and Global Inequality, Ayelet Shachar is the first major scholar to put the rich theory of property law theory to work in the realm of citizenship. Assessed on its own criteria, the book delivers on its promise to shake up our thinking on this question. Nevertheless, I argue in this paper that her account is not ultimately persuasive. First, Shachar takes for granted that citizenship is a valuable resource. I suggest that today legal residency (...) is more highly valued that citizenship. Also her defense of the state and the social advantages of having stable citizenship regimes does nothing to confront its decline as the central organizing principle of political life. Last but not least, the modalities of a birthright citizenship levy calls into question the underlying analysis. For instance, the current proposal looks undistinguishable from foreign aid and it would demand much more robust institutional organs of global governance that now exist. The second prong of her argument works at the domestic level as it tackles the problem of under- and over-inclusiveness of birthright citizenship. Here too I have reservations highlighted by modes of implementation. (shrink)

This article explains and examines the ethical implications of Immanuel Kant’s philosophy for human development and global peace. The article addresses the problem of whether Kant’s philosophy advances human development and global peace. I argue that Kant’s philosophy promotes human development and global peace. The argument is based on the following premises: Kant’s moral philosophy supports reverence for humanity. Reverence for humanity promotes the cultivation of human potential, such as rationality. Kant considers rationality a property par excellence (...) in human persons, making them superior to other animals; so, rationality is a guiding principle that makes human persons worthy of reverence. Rationality helps resolve conflicts among people in a society. Moreover, Kant’s political philosophy promotes cooperation among states, eventually leading to global peace. Peace and human development depend on each other: human development develops positive peace, and negative peace augments human development. Kant’s ethics of reverence for humanity promotes positive peace, while his politics of cosmopolitan rights creates negative peace among states. Negative peace is the absence of violence, while positive peace refers to activities affirming life. In general, Kant’s moral and political philosophy is characteristically rational and cosmopolitan, which strives to cultivate natural capacities among human persons across the states, which enhances human development and global peace. In the arena of qualitative research, this article uses the method of empirically informed philosophical analysis to examine journal papers, scholarly books, proceedings of conferences, and congresses. (shrink)

Various philosophers have wanted to move from a (P.F.) “Strawsonian” understanding of the “practices of moral responsibility” to a non-skeptical result. I focus on a strategy moving from a “response-dependent” theory of responsibility. I aim to show that a key analogy associated with this strategy fails to support a compatibilist result. It seems clear that nothing could show that nothing we have been laughing at has really been funny. If “the funny” is similar to “the blameworthy”, then perhaps it would (...) follow that nothing could show that no one we have ever blamed has really been blameworthy. The comparison is interesting, but inconclusive: even if we grant that these properties are normatively similar, the latter has substantive empirical presuppositions, whereas the former does not. One important upshot: even if the standards operative in our practices cannot be mistaken, it could nevertheless be that no one has ever met these standards Ruling out this possibility seemingly requires re-engaging in all of the so-called "metaphysical" debates Strawsonians are keen to avoid. (shrink)

“Human relations and the relations to other beings in our age.” There are three components to this theme: human-to-human relationships, human-to-other being relationships, and the temporal focus of our age. In the following, I will both discuss theoretical concerns among these components as well as present case studies to illustrate my points. In asking why a duck cannot sign a contract, I hope to demonstrate inherent insufficiencies in relations between humans and other beings in our age when they are characterized (...) as legal property relations. Among the possible forms that could relate humans to other humans and other beings, global society often resorts to law. Relationships in other, more culturally-dependent arenas, are more difficult to navigate when the cultures speak different languages, follow different religions, and build different family structures. Indeed we are not globalized in these cultural areas. We are globalized economically. And insofar as law facilitates globalization, the economic norms it uses become the common denominator among the cultures and even the relationship between humans and other beings. (shrink)

I present a formal ontological theory where the basic building blocks of the world can be either things or events. In any case, the result is a Parmenidean worldview where change is not a global property. What we understand by change manifests as asymmetries in the pattern of the world-lines that constitute 4-dimensional existents. I maintain that such a view is in accord with current scientific knowledge.

Pettigrew offers new axiomatic constraints on legitimate measures of inaccuracy. His axiom called ‘Decomposition’ stipulates that legitimate measures of inaccuracy evaluate a credence function in part based on its level of calibration at a world. I argue that if calibration is valuable, as Pettigrew claims, then this fact is an explanandum for accuracy-rst epistemologists, not an explanans, for three reasons. First, the intuitive case for the importance of calibration isn’t as strong as Pettigrew believes. Second, calibration is a perniciously (...) class='Hi'>global property that both contravenes Pettigrew’s own views about the nature of credence functions themselves and undercuts the achievements and ambitions of accuracy-rst epistemology. Finally, Decomposition introduces a new kind of value compatible with but separate from accuracy-proper in violation of Pettigrew’s alethic monism. introduction. (shrink)

Modern scientific cosmology pushes the boundaries of knowledge and the knowable. This is prompting questions on the nature of scientific knowledge. A central issue is what defines a 'good' model. When addressing global properties of the Universe or its initial state this becomes a particularly pressing issue. How to assess the probability of the Universe as a whole is empirically ambiguous, since we can examine only part of a single realisation of the system under investigation: at some point, (...) data will run out. We review the basics of applying Bayesian statistical explanation to the Universe as a whole. We argue that a conventional Bayesian approach to model inference generally fails in such circumstances, and cannot resolve, e.g., the so-called 'measure problem' in inflationary cosmology. Implicit and non-empirical valuations inevitably enter model assessment in these cases. This undermines the possibility to perform Bayesian model comparison. One must therefore either stay silent, or pursue a more general form of systematic and rational model assessment. We outline a generalised axiological Bayesian model inference framework, based on mathematical lattices. This extends inference based on empirical data (evidence) to additionally consider the properties of model structure (elegance) and model possibility space (beneficence). We propose this as a natural and theoretically well-motivated framework for introducing an explicit, rational approach to theoretical model prejudice and inference beyond data. (shrink)

The relationship between topological explanation and mechanistic explanation is unclear. Most philosophers agree that at least some topological explanations are mechanistic explanations. The crucial question is how to make sense of this claim. Zednik (Philos Psychol 32(1):23–51, 2019) argues that topological explanations are mechanistic if they (i) describe mechanism sketches that (ii) pick out organizational properties of mechanisms. While we agree with Zednik’s conclusion, we critically discuss Zednik’s account and show that it fails as a general account of how (...) and when topological explanations are mechanistic. First, if topological explanations were just mechanism sketches, this implies that they could be enriched by replacing topological terms with mechanistic detail. This, however, conflicts how topological explanations are used in scientific practice. Second, Zednik’s account fails to show how topological properties can be organizational properties of mechanisms that have a place in mechanistic explanation. The core issue is that Zednik’s account ignores that topological properties often are _global_ properties while mechanistic explanantia refer to _local_ properties. We demonstrate how these problems can be solved by a recent account of mechanistic completeness (Craver and Kaplan in Br J Philos Sci 71(1):287–319, 2020; Kohár and Krickel in Calzavarini and Viola (eds) Neural mechanisms—new challenges in the philosophy of neuroscience, Springer, New York, 2021) and use a multilayer network model of Alzheimer’s Disease to illustrate this. (shrink)

In On Global Justice, Mathias Risse claims that the earth’s original resources are collectively owned by all human beings in common, such that each individual has a moral right to use the original resources necessary for satisfying her basic needs. He also rejects the rival views that original resources are by nature owned by no one, owned by each human in equal shares, or owned and co-managed jointly by all humans. I argue that Risse’s arguments fail to establish a (...) form of ownership at all and, moreover, that his arguments against the three rival views he considers all fall short. His argument establishes, rather, a moral constraint on any conventional system of property ownership. (shrink)

Taking into consideration the extremely harsh public health conditions faced by the majority of the world population, the Health Impact Fund (HIF) proposal seeks to make the intellectual property regimes more in line with human rights obligations. While prioritizing access to medicines and research on neglected diseases, the HIF makes many compromises in order to be conceived as politically feasible and to retain a compensation character that makes its implementation justified solely on basis of negative duties. Despite that current (...) class='Hi'>global health realities make such steps reasonable, the paper looks up the negative effects on one overlooked human right: the right to participate in scientific advancement. (shrink)

Taking people’s longevity as a measure of good life, humankind can proudly say that the average person is living a much longer life than ever before. The AIDS epidemic has however for the first time in decades stalled and in some cases even reverted this trend in a number of countries. Climate change is increasingly becoming a major challenge for food security and we can anticipate that hunger caused by crop damages will become much more common. -/- Since many of (...) the challenges humanity faced in the past were overcome by inventive solutions coming from the life sciences, we are compelled to reconsider how we incentivize science and technology development so that those in need can benefit more broadly from scientific research. There is a huge portion of the world population that is in urgent need for medicines to combat diseases that are currently neglected by the scientific community and could immensely benefit from agricultural research that specifically targets their environmental conditions. At the same time efforts have to be made to make the fruits of current and future research more widely accessible. These changes would have to be backed by a range of moral arguments to attract people with diverging notions of global justice. This article explores the main ethical theories used to demand a greater share in the benefits from scientific progress for the poor. Since life sciences bring about a number of special concerns, a short list of conflictive issues is also offered. (shrink)

This volume brings together a range of influential essays by distinguished philosophers and political theorists on the issue of global justice. Global justice concerns the search for ethical norms that should govern interactions between people, states, corporations and other agents acting in the global arena, as well as the design of social institutions that link them together. The volume includes articles that engage with major theoretical questions such as the applicability of the ideals of social and economic (...) equality to the global sphere, the degree of justified partiality to compatriots, and the nature and extent of the responsibilities of the affluent to address global poverty and other hardships abroad. It also features articles that bring the theoretical insights of global justice thinkers to bear on matters of practical concern to contemporary societies, such policies associated with immigration, international trade, and climate change. -/- Contents: Introduction; Part I Standards of Global Justice: (i) Assistance-Based Responsibilities to the Global Poor: Famine, affluence and mortality, Peter Singer; We don't owe them a thing! A tough-minded but soft-hearted view of aid to the faraway needy, Jan Narveson; Does distance matter morally to the duty to rescue? Frances Myrna Kamm. (ii) Contribution-Based Responsibilities to the Global Poor: 'Assisting' the global poor, Thomas Pogge; Should we stop thinking about poverty in terms of helping the poor?, Alan Patten; Poverty and the moral significance of contribution, Gerhard Øverland. (iii)Cosmopolitans, Global Egalitarians, and its Critics: The one and the many faces of cosmopolitanism, Catherine Lu; Cosmopolitan justice and equalizing opportunities, Simon Caney; The problem of global justice, Thomas Nagel; Against global egalitarianism, David Miller; Egalitarian challenges to global egalitarianism: a critique, Christian Barry and Laura Valentini. Part II Pressing Global Socioeconomic Issues: (i) Governing the Flow of People: Immigration and freedom of association, Christopher Wellman; Democratic theory and border coercion: no right to unilaterally control your own borders, Arash Abizadeh; Justice in migration: a closed borders utopia?, Lea Ypi. (ii) Climate Change: Global environment and international inequality, Henry Shue; Valuing policies in response to climate change: some ethical issues, John Broome; Saved by disaster? Abrupt climate change, political inertia, and the possibility of an intergenerational arms race, Stephen M. Gardiner; Polycentric systems for coping with collective action and global environmental change, Elinor Ostrom. (iii) International Trade: Responsibility and global labor justice, Iris Marion Young; Property rights and the resource curse, Leif Wenar; Fairness in trade I: obligations arising from trading and the pauper-labor argument, Mathias Risse; Name index. -/- See: www.ashgate.com/default.aspx?page=637&calctitle=1&pageSubject=483&sort=pubdate&forthcoming=1&title_i d=9958&edition_id=13385. (shrink)

I argue, first, that testimony is likely a natural kind (where natural kinds are accurately described by the homoeostatic property cluster theory) and that if it is indeed a natural kind, it is likely necessarily reliable. I argue, second, that the view of testimony as a natural kind and as necessarily reliable grounds a novel, naturalist global reductionism about testimonial justification and that this new reductionism is immune to a powerful objection to orthodox Humean global reductionism, the objection (...) from the too-narrow induction base. (shrink)

Global capitalism is the politico-economic structure that subjects everything to its interests. It creates unimaginable poverty, ecological crisis, the ongoing pandemic, wars without end, and other horrors that humans can inflict against each other. Within this capitalist configuration, an idea and a political movement emerged that seeks to destroy the foundation of this system. Communism is this idea and political movement. The foundation of capitalism that they wanted to dismantle is private bourgeois property. In general, the Bolshevik revolution did (...) destroy that foundation, but this was not enough. It only resulted in the eventual transformation of the party as the collectivized bourgeoisie with its authoritarian state apparatus. It transformed this bourgeois-liberal capitalism into state-run capitalism. The revolutionary class that was supposed to be emancipated, remained as they were in capitalism, producer of the means of subsistence and surplus value. The eventual dissolution of the Soviet Union did not mean that the idea of communism is already dead. It should have been the perfect time to reassess the theoretical foundations of communism and test the ideas of Marx and others in their practical-idealistic form. The production and reproduction of capitalist social relations create everyday consciousness for all capitalist subjects, even to passionate communist revolutionaries. This is how ideology works. But the continuing havoc of global capitalism continues. The Left goes on with their same old traditions. They do not see that precisely ii their unceasing failure is one of the conditions for capitalism and its state apparatus to have the capacity to reinvent itself. In Pandemic 2: Chronicles of a Time Lost, Slovenian-born philosopher and global thinker Slavoj Zizek said that capitalism is incapable of solving the Covid-19 crisis. In his more than a thousand-page book paradoxically called Less Than Nothing, he said that ‘really existing’ socialism failed because it was ultimately a subspecies of capitalism. Can we utilize this Zizekian idea of communism, an idea that generates criticism both to capitalism and 20th-century communism to reinvent communism for it to revitalize its struggle against global capitalism? To answer this question, I employed Critical Theory through the ideas of communism of Zizek. I started with capitalism’s totality. It manifests itself in the world of commodities. Commodities are everywhere and almost in everything. Commodification not only involves things that man uses but humanity herself is commodified. Then I elaborated on the notion of the proletariat because she is the “commodified man” personified. The identification of the proletariat almost exclusively with factory workers is the prevailing idea in the Left movement. I tried to show that the proletariat is the overwhelming majority in every industry. Capitalism, I claim is both producing employment and unemployment. And the unemployed, not only are included as members of the proletarian class, but looking at it objectively, they may play a significant role in the political struggle of the proletariat against the bourgeoisie. Therefore, as I tried to describe in quite a detailed fashion the various industries of capitalism and the sub-groups of the unemployed, it becomes evident that even without mentioning it, the proletariat is the class that almost everyone belongs to, except, as might be expected, the bourgeoisie. -/- Then I mustered the audacity to question Marx and Engels’ Communist Manifesto. I also tried to imagine what will happen to the economic categories in Marx’s Capital in communism. My objective was to identify what is lacking in Marx that may explain the Left’s unending failure. I think I succeeded, although in a very superficial manner, in trying to locate what was missing in Marx’s theory. It was not enough to transform the bourgeois property into public property, but this transformation must stop commodity production itself. Commodity production is this self-perpetuating character of capitalist production. Then it led to further elucidation of the metamorphosis of commodity production to the production of human needs. Another idea is the double negation of the communist revolution. Communism must not only negate the bourgeois class but the proletariat herself. Marx only emphasized the dissolution of the bourgeoisie but failed to relate this dissolution to the proletariat’s self-negation. Absolutely, the significant reduction of working hours is fundamental for communism. This reduction must result from the conscious expansion of the workers' free time. Expanding free time is at the same time reducing time for production. Essentially, this is the process of the self-negation of the proletariat. I also tried to put forward an idea that directly links reform and revolution. They are directly linked with each other because both are communistic. A communist campaign for higher wages is directly involved with the communist expansion of political power. Communist reform becomes revolutionary. Concomitantly, the notion of revolution also changes. The communist revolution, instead of it being a sudden, external, and most often violent event, becomes an internal transformative process and possibly less violent. I concluded by transforming the concepts I think Marx missed into political possibilities. That is why I expounded on the immediate aims Marx and Engels enumerated in the Communist Manifesto and tried to claim the probability of the impossible in the communist struggle for political power and Man’s eventual freedom. -/- Marx's description of factory work creates no illusion about the status of freedom in capitalism. In Capital, he said that “factory work... confiscates every atom of freedom, both bodily and in intellectual activity.” And I think Marx made clear that the only way to freedom is ultimately to destroy capitalism. These words of his in Capital will cast no doubt, “the knell of capitalist private property sounds. The expropriators are expropriated.” And to signify who are those experiencing this unfreedom, Marx and Engels summon the subject of the revolution in their famous lines in the Communist Manifesto and urge them to fight, “the proletarians have nothing to lose but their chains. They have a world to win.” Today is the time for philosophy because it is the age of declining freedom. But the prevailing capitalist structure is necessitating this unfreedom. And for philosophy to become what it is, communism should become philosophy. (shrink)

Based on a question posed by global philosophy of religion project regarding the absence of literal attribution of omnibenevolence to God in the Qur’ān, this paper aims to examine how to understand perfect goodness in Islam. I will first discuss the concept of perfect goodness and suggest that perfect goodness is not an independent attribute on its own and it is predicated on other moral attributes of God without which the concept of perfect goodness could hardly be understood. I (...) will examine perfect goodness by a specific emphasis on the attribute of justice as one of the conditions to be satisfied by a perfectly morally good being. In so doing, I will appeal to the distinctions made among great-making properties by Daniel Hill, and Al-Ghazālī’s definition of justice by applying them to God’s moral attributes. I will argue that justice has a crucial role in maximality-optimality balance between great-making properties and it seems quite difficult, if not impossible, to conceive of goodness without justice. Having said that, I will claim that the conceptual frame I suggest sheds light on why omnibenevolence is not literally attributed to God in the Qur’ān. Then, I will briefly show how the divine attributes mentioned in the Qur’ān and the discussions about divine names and attributes in the Islamic tradition supports the understanding of perfect goodness I defend. Consequently, I will try to show that far from indicating that the Islamic concept of God doesn’t involve perfect goodness, the Qur’ān establishes the proper meaning of perfect goodness by focusing on its constitutive attributes, and thus provides us with a sound conception of it. (shrink)

Considers that in ecosystem, landscape and global ecology, an energetics reading of ecological systems is an expression of a cybernetic, systemic and holistic approach. In ecosystem ecology, the Odumian paradigm emphasizes the concept of emergence, but it has not been accompanied by the creation of a method that fully respects the complexity of the objects studied. In landscape ecology, although the emergentist, multi-level, triadic methodology of J.K. Feibleman and D.T. Campbell has gained acceptance, the importance of emergent properties (...) is still undervalued. In global ecology, the Gaia hypothesis is an expression of an organicist metaphor, while the emergentist terminology used is incongruent with the underlying physicalist cybernetics. More generally, an analytico-additional methodology and the reduction of the properties of ecosystems to the laws of physical chemistry render purely formal any assertion about the emergentist and holistic nature of the ecological systems studied. (shrink)

The main aim of this article is to pose and consider the following question: Does the reasoning that led to Kripkenstein’s sceptical paradox undermine all versions of materialism, including nonreductive materialism? First, I present other versions of materialism in the philosophy of mind. Then I point out that, according to nonreductive materialists, one can neither define mental properties in terms of physical properties nor derive psycho‑physical laws from the laws of physics. The presently‑understood thesis of materialism is confined (...) by the following claim: the same distribution of physical properties entails the same distribution of mental properties. In other words, the mental properties supervene upon physical properties. This account then leads to the following formulation of the main question: Assuming that Kripkenstein is right, do mental properties supervene upon physical properties? Taking into account that answering this question requires a discussion of the notions of supervenience and Kripkenstein’s paradox, I devote two parts of my paper to these topics. The conclusion which I reach is as follows: If the reasoning that led to Kripkenstein’s paradox is correct, mental properties can only globally supervene upon physical properties, and consequently no version of materialism can be empirically justified. (shrink)

Mathias Risse’s On Global Justice is a unique and important contribution to the growing literature on global justice. Risse’s approach to a variety of topics, ranging from domestic justice and common ownership of the earth, to immigration, human rights, climate change, and labour rights, is one that conceives of global justice as a philosophical problem. In this commentary I focus on a number of reservations I have about approaching global justice as a philosophical rather than an (...) inherently practical problem. To his credit Risse does acknowledge at various stages of the book that a good deal of the applied terrain he ventures into presupposes complex and contentious empirical assumptions. A greater emphasis on those points would, I believe, helpfully reveal the shortcomings of tackling intellectual property rights by appealing to Hugo Grotius’s stance on the ownership of seas, or the shortcomings of tackling health by invoking the language of human rights without acknowledging and addressing the constraints and challenges of promoting health in an aging world. (shrink)

(Pdf updated to final, slightly revised version of November 2010) -/- Almost everyone would prefer to lead a meaningful life. But what is meaning in life and what makes a life meaningful? I argue, first, for a new analysis of the concept of meaningfulness in terms of the appropriateness of feelings of fulfilment and admiration. Second, I argue that while the best current conceptions of meaningfulness, such as Susan Wolf’s view that in a meaningful life ‘subjective attraction meets objective attractiveness’, (...) do a fairly good job capturing meaningfulness at a time, we need an account that makes sense of the intimate connection between meaningfulness and having a direction in one’s life. According to the Teleological View I propose, what makes a single chapter of a life most meaningful is success in reaching central, objectively valuable goals as a result of exercising essential human capacities. Life as a whole is most meaningful when past efforts increase the success of future goal-setting, goal-seeking, and goal-reaching, so that the life forms a coherent whole without being dedicated to a single aim. Since coherence in this sense is a holistic property of a life, global prudential value is not a function of local prudential values. I suggest that just as pleasure is the final good of human beings as subjects of experience, meaningfulness is the final good of human beings as active agents. (shrink)

When it comes to evaluating reductive hypotheses in metaphysics, supervenience arguments are the tools of the trade. Jaegwon Kim and Frank Jackson have argued, respectively, that strong and global supervenience are sufficient for reduction, and others have argued that supervenience theses stand in need of the kind of explanation that reductive hypotheses are particularly suited to provide. Simon Blackburn's arguments about what he claims are the specifically problematic features of the supervenience of the moral on the natural have also (...) been influential. But most discussions of these arguments have proceeded under the strong and restrictive assumptions of the S5 modal logic. In this paper we aim to remedy that defect, by illustrating in an accessible way what happens to these arguments under relaxed assumptions and why. The occasion is recent work by Ralph Wedgwood, who seeks to defend non-reductive accounts of moral and mental properties together with strong supervenience, but to evade both the arguments of Kim and Jackson and the explanatory challenge by accepting only the weaker, B, modal logic. In addition to drawing general lessons about what happens to supervenience arguments under relaxed assumptions, our goal is therefore to shed some light on both the virtues and costs of Wedgwood's proposal. (shrink)

In this paper I propose and develop a social account of global autonomy. On this view, a person is autonomous simply to the extent to which it is difficult for others to subject her to their wills. I argue that many properties commonly thought necessary for autonomy are in fact properties that tend to increase an agent’s immunity to such interpersonal subjection, and that the proposed account is therefore capable of providing theoretical unity to many of the (...) otherwise heterogeneous requirements of autonomy familiar from recent discussions. Specifically, I discuss three such requirements: (i) possession of legally protected status, (ii) a sense of one’s own self-worth, and (iii) a capacity for critical reflection. I argue that the proposed account is not only theoretically satisfying but also yields a rich and attractive conception of autonomy. (shrink)

Many contemporary philosophers endorse the Humean-Lewisian Denial of Absolutely Necessary Connections (‘DANC’). Among those philosophers, many deny all or part of the Humean-Lewisian package of views about causation and laws. I argue that they maintain an inconsistent set of views. DANC entails that (1) causal properties and relations are, with a few possible exceptions, always extrinsic to their bearers, (2) nomic properties and relations are, with a few possible exceptions, always extrinsic to their bearers, and (3) causal and (...) nomic properties and relations globally supervene on non-causal, non-nomic properties and relations. Hence, one can’t be a consistent Half-Hearted Humean. Consistency demands giving up the core Humean thesis or facing up to its consequences. The upshot is that we face a stark choice: either there are absolutely necessary connections between distinct existents or it’s "just one damn thing after another.". (shrink)

The thesis of methodological individualism in social science is commonly divided into two different claims—explanatory individualism and ontological individualism. Ontological individualism is the thesis that facts about individuals exhaustively determine social facts. Initially taken to be a claim about the identity of groups with sets of individuals or their properties, ontological individualism has more recently been understood as a global supervenience claim. While explanatory individualism has remained controversial, ontological individualism thus understood is almost universally accepted. In this paper (...) I argue that ontological individualism is false. Only if the thesis is weakened to the point that it is equivalent to physicalism can it be true, but then it fails to be a thesis about the determination of social facts by facts about individual persons. Even when individualistic facts are expanded to include people’s local environments and practices, I shall argue, those still underdetermine the social facts that obtain. If true, this has implications for explanation as well as ontology. I first consider arguments against the local supervenience of social facts on facts about individuals, correcting some flaws in existing arguments and affirming that local supervenience fails for a broad set of social properties. I subsequently apply a similar approach to defeat a particularly weak form of global supervenience, and consider potential responses. Finally, I explore why it is that people have taken ontological individualism to be true. (shrink)

For Humean atomists, cosmic contents supervene on a spatiotemporal mosaic of modally insulated, freely recombinable local qualities. One piecemeal subspecies of Humean atomism promises more than global supervenience—somehow or other—on a separable base; it constrains how exactly elemental inputs yield everything else. Roughly, the distribution of basic local qualities across elements in one part of our cosmos metaphysically suffices for the complete local physical state of that part: anything sharing this part’s basic elemental decoration should share its more complete (...) contents, regardless of what may be happening elsewhere. On a non-piecemeal alternative, derivative contents can be recognizably local to, or manifest within, one part of our cosmos while reflecting some more global elemental base. To develop this alternative, non-piecemeal Humeans can borrow inspiration from some critics of Humean supervenience, who already distinguish a broader notion of locality from strict Humean intrinsicality. (shrink)

Which premisses should we use to start our inquiries? Which transitions during inquiry should we take next? When should we switch lines of inquiry? In this paper, I address these open questions about inquiry, formulating novel norms for such decisions during deductive reasoning. I use the first-order predicate calculus, in combination with Carnap’s state description framework, to state such norms. Using that framework, I first demonstrate some properties of sets of sentences used in deduction. I then state some norms (...) for decisions made during deductive reasoning, establishing initial benchmarks for efficient deduction by ideal reasoners. When deciding which transition to make next, reasoners should choose the most informative transition, the one that maximally reduces uncertainty in the sense of ruling out the largest number of state descriptions relevant to their inquiry. Finally, inspired by optimal foraging theory, I show that, under certain assumptions of ignorance, reasoners should change premiss sets when their information intake drops below the global average information intake across premiss sets. (shrink)

Mathematically, gauge theories are extraordinarily rich --- so rich, in fact, that it can become all too easy to lose track of the connections between results, and become lost in a mass of beautiful theorems and properties: indeterminism, constraints, Noether identities, local and global symmetries, and so on. -/- One purpose of this short article is to provide some sort of a guide through the mathematics, to the conceptual core of what is actually going on. Its focus is (...) on the Lagrangian, variational-problem description of classical mechanics, from which the link between gauge symmetry and the apparent violation of determinism is easy to understand; only towards the end will the Hamiltonian description be considered. -/- The other purpose is to warn against adopting too unified a perspective on gauge theories. It will be argued that the meaning of the gauge freedom in a theory like general relativity is (at least from the Lagrangian viewpoint) significantly different from its meaning in theories like electromagnetism. The Hamiltonian framework blurs this distinction, and orthodox methods of quantization obliterate it; this may, in fact, be genuine progress, but it is dangerous to be guided by mathematics into conflating two conceptually distinct notions without appreciating the physical consequences. (shrink)