Understanding climate change is becoming an urgent requirement for those in education. The normative values of education have long been closely aligned with the global, modernised world. The industrial model has underpinned the hidden and overt curriculum. Increasingly though, a new eco-centric orientation to economics, technology, and social organisation is beginning to shape up the post-carbon world. Unless education is up to date with the issues of climate change, the estate of education will be unable to meet its task of (...) knowledge transfer. This paper covers the basic science and ethical policy debates, and begins to outline the questions that will necessarily entangle education as we orientate ourselves to the new world that is upon us. (shrink)

Debates over what is fundamental assume that what is most fundamental must be either a “top” level (roughly, the biggest or highest-level thing), or a “bottom” level (roughly, the smallest or lowest-level things). Here I sketch an alternative to top-ism and bottom-ism, the view that a middle level could be the most fundamental, and argue for its plausibility. I then suggest that the view satisfies the desiderata of asymmetry, irreflexivity, transitivity, and well-foundedness of fundamentality, that the view has explanatory power (...) on par with that of top-ism and bottom-ism, and that it satisfies the Principle of Sufficient Reason. (shrink)

This paper develops and articulates a metaphysics of intersectionality, the idea that multiple axes of social oppression cross-cut each other. Though intersectionality is often described through metaphor, theories of intersectionality can be formulated using the tools of contemporary analytic metaphysics. A central tenet of intersectionality theory, that intersectional identities are inseparable, can be framed in terms of explanatory unity. Further, intersectionality is best understood as metaphysical and explanatory priority of the intersectional category over its constituents, akin to metaphysical priority of (...) the whole over its parts. (shrink)

Heidegger argues that modern technology is quantifiably different from all earlier periods because of a shift in ethos from in situ craftwork to globalised production and storage at the behest of consumerism. He argues that this shift in technology has fundamentally shaped our epistemology, and it is almost impossible to comprehend anything outside the technological enframing of knowledge. The exception is when something breaks down, and the fault ‘shows up’ in fresh ways. Stiegler has several important addendums to Heidegger’s thesis. (...) Firstly, that Heidegger fails to fully appreciate the early Greek myth of Prometheus, and the technological depth that fire offers all human societies. Secondly, the fall, or failure, which is doubled in the myth of Prometheus, and shows up in epistemology accordingly. Thirdly the acceleration of technology since the onset of Information Technology, and the way this is disorientating our Being. I argue the fall in both Heidegger and early Stiegler has encaptured their imagination. In later work, Stiegler argues that acceleration is fused with algorithmic pretensions, that are distorting and undermining the creative political imaginary, and making it difficult to revalue the values that underpin the nihilist Anthropocene. The overcoming of the Anthropocene engages politics, economics, power, physics, and ecology. (shrink)

Proponents of grounding often describe the notion as "metaphysical causation" involving determination and production relations similar to causation. This paper argues that the similarities between grounding and causation are merely superficial. I show that there are several sorts of causation that have no analogue in grounding; that the type of "bringing into existence" that both involve is extremely different; and that the synchronicity of ground and the diachronicity of causation make them too different to be explanatorily intertwined.

This paper poses an original puzzle about the relationship between causation and moral responsibility called The Moral Difference Puzzle. Using the puzzle, the paper argues for three related ideas: (1) the existence of a new sort of moral luck; (2) an intractable conflict between the causal concepts used in moral assessment; and (3) inability of leading theories of causation to capture the sorts of causal differences that matter for moral evaluation of agents’ causal contributions to outcomes.

That all pleasure is good and all pain bad in itself is an eternally true ethical principle. The common claim that some pleasure is not good, or some pain not bad, is mistaken. Strict particularism (ethical decisions must be made case by case; there are no sound universal normative principles) and relativism (all good and bad are relative to society) are among the ethical theories we may refute through an appeal to pleasure and pain. Daniel Dennett, Philippa Foot, R M (...) Hare, Gilbert Harman, Immanuel Kant, J. L. Mackie, and Jean-Paul Sartre are among the many philosophers addressed. (shrink)

The social categories to which we belong—Latino, disabled, American, woman— causally influence our lives in deep and unavoidable ways. One might be pulled over by police because one is Latino, or one might receive a COVID vaccine sooner because one is American. Membership in these social categories most often falls outside of our control. This paper argues that membership in social categories constitutes a restriction on human agency, creating a situation of non-ideal agency for many human individuals. -/- However, there (...) are ways to resist the causal influence of social categories, and certain socially marginalized groups can be understood as attempting to do just this. I discuss two instances of social category resistance: gender pronouns and the rights of trans individuals. I suggest that the intentional declaration of gender pronouns (“she/her” or “they/them”) can be understood as an attempt to resist the causal powers of nonconsensual social categorization. Similarly, one among many reasons to support the rights of trans individuals is that their self-declarations of gender identity can be viewed as a reclamation of agency in the face of causal constraints imposed by socially defined and imposed gender categories. This lesson can be generalized to people belonging to a broad range of marginalized groups. (shrink)

This paper brings two fresh perspectives on Lewis’s theory of time travel. First: many key aspects and theoretical desiderata of Lewis’s theory can be captured in a framework that does not commit to eternalism about time. Second: implementing aspects of Lewisian time travel in a non-eternalist framework provides theoretical resources for a better treatment of time travel to the future. While time travel to the past has been extensively analyzed, time travel to the future has been comparatively underexplored. I make (...) progress on this topic. Along the way, I discuss Lewis’s lesser-known time travel oeuvre, especially his volume of correspondence and lectures on the topic collected in Beebee and Fisher (2020) and Janssen-Lauret & MacBride (forthcoming). Lewis’s body of unpublished work on time travel yields fruitful insights into his broader thinking on the subject. (shrink)

I present and develop the view that omissions are de re possibilities of actual events. Omissions do not literally fail to occur; rather, they possibly occur. An omission is a tripartite metaphysical entity composed of an actual event, a possible event, and a contextually specified counterpart relation between them. This view resolves ontological, causal, and semantic puzzles about omissions, and also accounts for important data about moral responsibility for outcomes resulting from omissions.

This paper gives a framework for understanding causal counterpossibles, counterfactuals imbued with causal content whose antecedents appeal to metaphysically impossible worlds. Such statements are generated by omissive causal claims that appeal to metaphysically impossible events, such as “If the mathematician had not failed to prove that 2+2=5, the math textbooks would not have remained intact.” After providing an account of impossible omissions, the paper argues for three claims: (i) impossible omissions play a causal role in the actual world, (ii) causal (...) counterpossibles have broad applications in philosophy, and (iii) the truth of causal counterpossibles provides evidence for the nonvacuity of counterpossibles more generally. (shrink)

This paper argues that several sorts of metaphysical and semantic indeterminacy afflict the causal relation. If, as it is plausible to hold, there is a relationship between causation and moral responsibility, then indeterminacy in the causal relation results in indeterminacy of moral responsibility more generally.

This paper discusses a puzzling tension in attributions of moral responsibility in cases of resultant moral luck: we seem to hold agents fully morally responsible for unlucky outcomes, but less-than-fully-responsible for unlucky outcomes brought about differently than intended. This tension cannot be easily discharged or explained, but it does shed light on a famous puzzle about causation and responsibility, the Thirsty Traveler.

In this essay I identify a type of linguistic phenomenon new to feminist philosophy of language: biased evaluative descriptions. Biased evaluative descriptions are descriptions whose well-intended positive surface meanings are inflected with implicitly biased content. Biased evaluative descriptions are characterized by three main features: (1) they have roots in implicit bias or benevolent sexism, (2) their application is counterfactually unstable across dominant and subordinate social groups, and (3) they encode stereotypes. After giving several different kinds of examples of biased evaluative (...) descriptions, I distinguish them from similar linguistic concepts, including backhanded compliments, slurs, insults, epithets, pejoratives, and dog whistles. I suggest that the traditional framework of Gricean implicature cannot account for biased evaluative descriptions. I discuss some challenges to the distinctiveness and evaluability of biased evaluative descriptions, including intersectional social identities. I conclude by discussing their social significance and moral status. Identifying biased evaluative descriptions is important for a variety of social contexts, from the very general and broad (political speeches) to the very particular and small (bias in academic hiring). (shrink)

Against Hume and Epicurus I argue that our selection of pleasure, pain and other objects as our ultimate ends is guided by reason. There are two parts to the explanation of our attraction to pleasure, our aversion to pain, and our consequent preference of pleasure to pain: 1. Pleasure presents us with reason to seek it, pain presents us reason to avoid it, and 2. Being intelligent, human beings (and to a degree, many animals) are disposed to be guided by (...) reason, and hence by what there is reason to choose, seek, and prefer, when they act. (shrink)

Widespread causal overdetermination is often levied as an objection to nonreductive theories of minds and objects. In response, nonreductive metaphysicians have argued that the type of overdetermination generated by their theories is different from the sorts of coincidental cases involving multiple rock-throwers, and thus not problematic. This paper pushes back. I argue that attention to differences between types of overdetermination discharges very few explanatory burdens, and that overdetermination is a bigger problem for the nonreductive metaphysician than previously thought.

This paper suggests that time travelling scenarios commonly depicted in science fiction introduce problems and dangers for the time traveller. If time travel takes time, then time travellers risk collision with past objects, relocation to distant parts of the universe, and time travel-specific injuries. I propose several models of time travel that avoid the dangers and risks of time travel taking time, and that introduce new questions about the relationship between time travel and spatial location.

“Happiness” is an evaluative, not a value-neutral psychological, concept.

In "Changing the Past" (2010), Peter van Inwagen argues that a time traveler can change the past without paradox in a growing block universe. After erasing the portion of past existence that generates paradox, a new, non-paradox-generating block can be "grown" after the temporal relocation of the time traveler. -/- I articulate and explore the underlying mechanism of Van Inwagen's model: the time traveler's control over the location of the objective present. Van Inwagen's model is aimed at preventing paradox by (...) changing the past, but it achieves something broader than paradox avoidance: it gives tools for a new model of time travel. I use van Inwagen's tools to develop a new kind of time travel in which in which the location of the objective present is shifted by the time traveler. I call this type of time travel Movable Objective Present, or MOP. After defining MOP, I argue that it is compatible with any theory of time that accepts hypertime, including presentism and moving spotlight theory. (shrink)

This paper argues that so-called “trumping preemption” is in fact overdetermination or early preemption, and is thus not a distinctive form of redundant causation. I draw a novel lesson from cases thought to be trumping: that the boundary between preemption and overdetermination should be reconsidered.

Obstacles to achieving a global climate treaty include disagreements about questions of justice raised by the UNFCCC's principle that countries should respond to climate change by taking cooperative action "in accordance with their common but differentiated responsibilities and respective capabilities and their social and economic conditions". Aiming to circumvent such disagreements, Climate Change Justice authors Eric Posner and David Weisbach argue against shaping treaty proposals according to requirements of either distributive or corrective justice. The USA's climate envoy, Todd Stern, takes (...) a similar position. In this article I explain the practical and theoretical drawbacks of Posner & Weisbach's welfarist perspective and propose an alternative. I show that their arguments fail to rule out John Rawls' non-utilitarian, political conception of international justice and human rights, the Law of Peoples. On this basis I develop a conception of climate justice that highlights implications of some of Rawls' principles and adds a principle for determining fair shares of climate -treaty-related benefits and burdens. I propose this conception as a moral framework for negotiating a treaty that would promote human welfare consistently with requirements of justice, and I argue that a treaty proposal satisfying these requirements could best satisfy Posner & Weisbach's own feasibility criteria. (shrink)

Theories of causation grounded in counterfactual dependence face the problem of profligate omissions: numerous irrelevant omissions count as causes of an outcome. A recent purported solution to this problem is proportionality, which selects one omission among many candidates as the cause of an outcome. This paper argues that proportionality cannot solve the problem of profligate omissions for two reasons. First: the determinate/determinable relationship that holds between properties like aqua and blue does not hold between negative properties like not aqua and (...) not blue. Negative properties are those at stake in omissive causation. Second: proportionality misconstrues the nature of the problem to be solved. (shrink)

This paper examines both creepiness and the distinctive reaction had to creepiness, being “creeped out.” The paper defends a response-dependent account of creepiness in terms of this distinctive reaction, contrasting our preferred account to others that might be offered. The paper concludes with a discussion of the value of detecting creepiness.

This paper argues that causal idealism, the view that causation is a product of mental activity, should be considered a competetitor to contemporary views that incorporate human thought and agency into the causal relation. Weighing contextualism, contrastivism, or pragmatism about causation against causal idealism results in at least a tie with respect to the virtues of these theories.

That pain and suffering are unwanted is no truism. Like the sadist, the masochist wants pain. Like sadism, masochism entails an irrational, abnormal attitude toward pain. I explain this abnormality.

By what types of properties do we specify twinges, toothaches, and other kinds of mental states? Wittgenstein considers two methods. Procedure one, direct, private acquaintance: A person connects a word to the sensation it specifies through noticing what that sensation is like in his own experience. Procedure two, outward signs: A person pins his use of a word to outward, pre-verbal signs of the sensation. I identify and explain a third procedure and show we in fact specify many kinds of (...) mental states in this way. (shrink)

Functionalists think an event's causes and effects, its 'causal role', determines whether it is a mental state and, if so, which kind. Functionalists see this causal role principle as supporting their orthodox materialism, their commitment to the neuroscientist's ontology. I examine and refute the functionalist's causal principle and the orthodox materialism that attends that principle.

I develop ontological pluralism about non-being, the view that there are multiple ways, kinds, or modes of non-being. I suggest that the view is both more plausible and defensible than it first seems, and that it has many useful applications across a wide variety of metaphysical and explanatory problems. After drawing out the relationship between pluralism about being and pluralism about non-being, I discuss quantificational strategies for the pluralist about non-being. I examine historical precedent for the view. Finally, I suggest (...) that pluralism about non-being has explanatory power across a variety of domains, and that the view can account for differences between nonexistent past and future times, between omissions and absences, and between different kinds of fictional objects. (shrink)

Pleasure is one of the strongest candidates for an occurrence that might be good, in some respect, unconditionally. Malicious pleasure is one of the most often cited alleged counter-examples to pleasure’s being an unconditional good. Correctly evaluating malicious pleasure is more complex than people realize. I defend pleasure’s unconditionally good status from critics of malicious pleasure.

People see five kinds of views in epistemology and ontology as hinging on there being words a person can learn only by private ostensive definitions, through direct acquaintance with his own sensations: skepticism about other minds, 2. skepticism about an external world, 3. foundationalism, 4. dualism, and 5. phenomenalism. People think Wittgenstein refuted these views by showing, they believe, no word is learnable only by private ostensive definition. I defend these five views from Wittgenstein’s attack.

Explaining the "intentional object" some people assign pleasure, I argue that a person is pleased about something when his thoughts about that thing cause him to feel pleasure. Bernard Williams, Gilbert Ryle, and Irving Thalberg, who reject this analysis, are discussed. Being pleased (or distressed) about something is a compound of pleasure (pain) and some thought or belief. Pleasure in itself does not have an "intentional object".

A gunman intends to shoot and kill Victim. He shoots and misses his target, but the gunshot startles a group of water buffalo, causing them to trample the victim to death. The gunman brings about the intended effect, Victim’s death, but in a “deviant” way rather than the one planned. This paper argues that such causal structures, deviant causal chains, pose serious problems for several key legal concepts. -/- I show that deviant causal chains pose problems for the legal distinction (...) between attempts and completed crimes, and also for the distinction between attempts and mere preparations. I then suggest that cases of deviant causation undermine notions of legal liability for completed crimes in terms of actus reus and mens rea, and argue that natural accounts of negligence misclassify some cases involving deviant causal chains. After diagnosing several conceptual vulnerabilities in the law revealed by deviant causal chains, I show that natural strategies for shoring up legal theories in the face of these examples are unpromising. (shrink)

How do the young learn names for feelings? After criticizing Wittgensteinian explanations, I formulate and defend an explanation very different from Wittgensteinians embrace.

Reason guides pleasure-seeking animals in leading them to prefer pleasure to pain.

The urgent importance of dealing with the climate crisis has led some influential theorists to argue that at least some demands for justice must give way to pragmatic and strategic considerations. These theorists (Cass Sunstein, Eric Posner, and David Weisbach, all academic lawyers, and John Broome, an academic philosopher) contend that the failures of international negotiations and other efforts to change economic policies and practices have shown that moral exhortations are worse than ineffective. Although Broome's position is similar in these (...) respects to that of Sunstein, Posner and Weisbach, it differs in other important respects, including his understanding of the idea of justice, his disagreement with the policy approach (which he calls "efficiency with sacrifice") favored by the economists Nicholas Stern and William Nordhaus, and his proposal for establishing a new international financial institution, a World Climate Bank, in addition to putting a price on carbon. Elsewhere I offer a critical analysis of the position taken by Posner and Weisbach in their book, Climate Change Justice. Their arguments against allowing principles of distributive justice (narrowly understood) to constrain treaty negotiations fail to rule out the principles of John Rawls' Law of Peoples (which is a conception of the moral basis of a just international order, including states' obligations to secure basic human rights for all). Therefore their arguments against shaping climate treaties to reflect any principles of justice do not succeed in supporting their position. Here I offer a critical analysis of Broome's position. I raise and discuss objections to Broome's proposal for a WCB, and I argue that the continued relevance of these objections is contingent on how the proposal for a WCB may get developed. (shrink)

You are sitting in Chez Panisse, Alice Waters’ acclaimed restaurant in Berkeley, California. After an extensively prepared, multi-course meal, out comes the dessert course: an unmodified but perfectly juicy, fresh peach. Many chefs serve such unmodified or barely-modified foods with the intention that they count as culinary art. This paper takes up the question of whether unmodified foods, served in the relevant institutional settings, can count as culinary art. I propose that there is a distinctive form of aesthetic trust involved (...) in formal culinary settings, and it plays a central role in many instances of culinary art. Culinary institutions summon aesthetic trust, which helps to explain why a dish of unmodified food served in an appropriate institutional setting can count as culinary art. (shrink)

This paper is dedicated to articulating the ethical puzzles that arise from the possibility of time travel. I divide the puzzles into three different categories: permissibility puzzles, obligation puzzles, and conflicts between past and future selves. In each category, I suggest that ethical problems involving time travel are not as dissimilar to parallel “normal” ethical puzzles as one might think.

Suppose that Billy and Suzy each throw a rock at window, and either rock is sufficient to shatter the window. While some consider this a paradigmatic case of causal overdetermination, in which multiple cases are sufficient for an outcome, others consider it a case of joint causation, in which multiple causes are necessary to bring about an effect. Some hold that every case of overdetermination is a case of joint causation underdescribed: at a maximal level of description, every cause is (...) necessary to bring about the outcome in precisely the way that it occurs. -/- This paper shows the latter principle to be false. I introduce a novel class of events that are insensitive to the additive force of multiple causes. They are to be contrasted with sensitive events, which physically and counterfactually vary according to the number and sorts of causes they have. I argue that sensitive effects are symptoms of joint causation; insensitive effects are symptoms of overdetermination. Insensitive effects resulting from multiple causes cannot be classified as "joint causation underdescribed," but only as overdetermination. -/- I suggest that cases of "trumping preemption" should be understood as cases of overdetermination with insensitive effects. Consequently, Lewis' influence account of causation cannot handle these cases. (shrink)

Orthodox neural materialists think mental states are neural events or orthodox material properties of neutral events. Orthodox material properties are defining properties of the “physical”. A “defining property” of the physical is a type of property that provides a necessary condition for something’s being correctly termed “physical”. In this paper I give an argument against orthodox neural materialism. If successful, the argument would show at least some properties of some mental states are not orthodox material properties of neural events. Opposing (...) philosophical orthodoxy, I show there are no posteriori identities -- identities that cannot be known of a priori. (shrink)

This essay explores the philosophical significance of Anthony Burgess’s 1960s novel "A Clockwork Orange." Specific themes in this novel are developed through character and situation, in a way which takes cognisance of important problems in the history of philosophy. The essay looks at two particular themes in this context. The first relates to the epistemological question of the distinction between truth and illusion. The novel thematizes the demarcation between truth and illusion, or truth and appearance, and raises the issue of (...) whether we can have a knowledge or epistemological foundation for such a distinction. Second, the novel addresses a question at the heart of ethics, that is, the issue of whether there is a clear distinction between good and evil. Moreover, it develops this question in relation to the further issue of the explanation for the seeming attractiveness of evil, if good is an acknowledged superior value. In the novel these questions are addressed especially through the main character of Alex, whose incarceration and rehabilitation treatment by psychiatry comes centre stage. Additionally, the text itself is adapted for film by Stanley Kubrick in 1971 and the essay explores how Kubrick’s interpretation of the original novel is distinct from that of Burgess (this difference being added to by the medium of film). Kubrick’s different interpretation nonetheless builds on the original novel and thus brings new insights in terms of the reading of the primary themes, while also complexifying the hermeneutics. (shrink)

Pauline Kleingeld and Marcus Willaschek, in a co-authored article, declare that their purportedly new interpretation of Immanuel Kant’s writings on autonomy reveals that his moral philosophy is neither realist nor constructivist. However, as I explain here, John Rawls already occupies the area of intellectual territory to which Kleingeld and Willaschek attempt to lay claim: Rawls interprets Kant’s moral philosophy as neither realist, as Kleingeld and Willaschek evidently construe this term, nor constructivist, as they evidently construe this term. Contra Kleingeld and (...) Willaschek, the moral constructivism attributed to Kant by Rawls is not voluntarist, and Rawls’s account of Kant’s concept of autonomy is not paradoxical. In order to understand autonomy, it is necessary to understand Kant’s complex conception of the will, which structures his moral philosophy (as Rawls, unlike Kleingeld and Willaschek, explains). Rawls, like Kant, but unlike Kleingeld and Willaschek, clearly distinguishes between certain importantly different questions about normativity and obligation. Kant’s moral philosophy, according to Rawls’s insightful interpretation, is a form of objective moral constructivism. (shrink)

Historically, scientific and engineering expertise has been key in shaping research and innovation policies, with benefits presumed to accrue to society more broadly over time. But there is persistent and growing concern about whether and how ethical and societal values are integrated into R&I policies and governance, as we confront public disbelief in science and political suspicion toward evidence-based policy-making. Erosion of such a social contract with science limits the ability of democratic societies to deal with challenges presented by new, (...) disruptive technologies, such as synthetic biology, nanotechnology, genetic engineering, automation and robotics, and artificial intelligence. Many policy efforts have emerged in response to such concerns, one prominent example being Europe's Eighth Framework Programme, Horizon 2020, whose focus on “Responsible Research and Innovation” provides a case study for the translation of such normative perspectives into concrete policy action and implementation. Our analysis of this H2020 RRI approach suggests a lack of consistent integration of elements such as ethics, open access, open innovation, and public engagement. On the basis of our evaluation, we suggest possible pathways for strengthening efforts to deliver R&I policies that deepen mutually beneficial science and society relationships. (shrink)

Various approaches have emerged over the last several decades to meet the challenges and complexities of anticipating and responding to the potential impacts of emerging technologies. Although many of the existing approaches share similarities, they each have shortfalls. This paper takes as the object of its study Anticipatory Ethics for Emerging Technologies (ATE) to technology assessment, given that it was formatted to address many of the privations characterising parallel approaches. The ATE approach, also in practice, presents certain areas for retooling, (...) such as how it characterises levels and objects of analysis. This paper results from the work done with the TechEthos Horizon 2020 project in evaluating the ethical, legal, and social impacts of climate engineering, digital extended reality, and neurotechnologies. To meet the challenges these technology families present, this paper aims to enhance the ATE framework to encompass the variety of human processes and material forms, functions, and applications that comprise the socio-technical systems in which these technologies are embedded. (shrink)

Perhaps the greatest impediment to a viable libertarianism is the provision of a satisfactory explanation of how actions that are undetermined by an agent's character can still be under the control of, or ‘up to’, the agent. The ‘luck problem’ has been most assiduously examined by Robert Kane who supplies a detailed account of how this problem can be resolved. Although Kane's theory is innovative, insightful, and more resourceful than most of his critics believe, it ultimately cannot account for the (...) type of control that moral responsibility and (ultimate) agency legitimately require. (shrink)

This paper explores relationships between environment and education after the Covid-19 pandemic through the lens of philosophy of education in a new key developed by Michael Peters and the Philosophy of Education Society of Australasia. The paper is collectively written by 15 authors who responded to the question: Who remembers Greta Thunberg? Their answers are classified into four main themes and corresponding sections. The first section, ‘As we bake the earth, let's try and bake it from scratch’, gathers wider philosophical (...) considerations about the intersection between environment, education, and the pandemic. The second section, ‘Bump in the road or a catalyst for structural change?’, looks more closely into issues pertaining to education. The third section, ‘If you choose to fail us, we will never forgive you’, focuses to Greta Thunberg’s messages and their responses. The last section, ‘Towards a new normal’, explores future scenarios and develops recommendations for critical emancipatory action. The concluding part brings these insights together, showing that resulting synergy between the answers offers much more then the sum of articles’ parts. With its ethos of collectivity, interconnectedness, and solidarity, philosophy of education in a new key is a crucial tool for development of post-pandemic education. (shrink)

Arts Entrepreneurship is a comparatively new concept in arts management however, it is inevitable for the arts, especially classical music to adapt the concept for its survival. This article investigates how arts entrepreneurship is executed through strategic collaboration in three different cases of classical music organizations in Seoul, Korea: Yellow Lounge Seoul, Ensemble Ditto and The New Baroque Company. By providing vivid examples of how to apply arts entrepreneurship in classical music products, it will better help to understand the concept. (...) The study conducted a focused group interview (FGI) with concert with classical music marketing specialists and their strategic collaborators. The framework of entrepreneurial orientation (EO) was applied to analyze identify arts entrepreneurship in each organization. The entrepreneurial approaches of these organizations are identified by how their entrepreneurial orientation (EO) is executed in their innovativeness, risk-taking, and proactiveness. The results of this empirical study are demonstrated in three aspects: 1) Strategic collaboration with an unconventional partner resulted in realization of entrepreneurial orientation. 2) Entrepreneurship through strategic collaboration resulted in reducing production costs, sourcing new funds, increasing the audience base and performance opportunities 3) Arts entrepreneurship was designed to maintain the core value that the quality of music would not be compromised or altered. (shrink)

Arguments for handgun ownership typically appeal to handguns’ value as an effective means of self-protection. Against this, critics argue that private ownership of handguns leads to more social harm than it prevents. Both sides make powerful arguments, and in the absence of a reasonable consensus regarding the merits of gun ownership, David DeGrazia proposes two gun control policies that ‘reasonable disputants on both sides of the issue have principled reasons to accept.’ These policies hinge on his claim that ‘an even-handed (...) examination of the available evidence casts considerable doubt on the thesis that handgun ownership enables more adequate self-defense and physical security in the home.’ We challenge DeGrazia’s ‘moderate gun control’ policies on both philosophical and empirical grounds. Philosophically, we show that the arguments he gives in support of his proposed gun-control measures are too narrow and incomplete to warrant his conclusions about what kind of gun control there ought to be, even if he is right about the empirical evidence. Empirically, we argue that a truly even-handed examination of the evidence makes DeGrazia’s claim that gun ownership is on average self-defeating much less plausible than he supposes. Our conclusion is that DeGrazia has failed to establish his claim that gun ownership is self-defeating and therefore has no case for the gun-control policies he suggests. (shrink)

While artificial intelligence (AI) is increasingly applied for decision-making processes, ethical decisions pose challenges for AI applications. Given that humans cannot always agree on the right thing to do, how would ethical decision-making by AI systems be perceived and how would responsibility be ascribed in human-AI collaboration? In this study, we investigate how the expert type (human vs. AI) and level of expert autonomy (adviser vs. decider) influence trust, perceived responsibility, and reliance. We find that participants consider humans to be (...) more morally trustworthy but less capable than their AI equivalent. This shows in participants’ reliance on AI: AI recommendations and decisions are accepted more often than the human expert’s. However, AI team experts are perceived to be less responsible than humans, while programmers and sellers of AI systems are deemed partially responsible instead. (shrink)