While science is often presented as a body of knowledge or collection of passively accumulated facts, science should be examined and experienced as a performed process, a human endeavor connected to the ways we access the world. In this white paper, I briefly introduce the practice of science from the perspective of performance theory. By examining science in the context of performance, we may approach certain key questions about science directly. How do scientists perform experiments and practice the scientific method (...) (or, more accurately, scientific methodologies)? How does science rely on particular performer(s) and the particular contexts of those performances? What distinguishes the activity of science from other kinds of human performances? By reframing science as a human performance in the context of human practices and rituals, we more closely approach an accurate and communicable explanation of what the process of “doing science” actually is as something that humans do. (shrink)

The Blood of Others begins at the bedside of a mortally wounded Résistance fighter named Hélène Bertrand. We encounter her from the point of view of Jean Blomart, her friend and lover, who recounts the story of their relationship : their first meeting, unhappy romance, bitter breakup, and eventual reunion as fellow fighters for the liberation of occupied France. The novel invites the reader to interpret Hélène and Jean’s story as one of positive ethical development. On this progressive reading, although (...) both characters are initially mired in bad faith and ethical irresponsibility, they ultimately transform themselves into ethically exemplary figures. Through their participation in violent political resistance against the occupation, they recognize their responsibility to humanity and actualize that responsibility in the form of positive political engagement. I will argue, on the contrary, that Jean and Hélène exhibit a unique form of bad faith that Beauvoir identifies in The Ethics of Ambiguity, a dangerous form of bad faith, distinct from the Sartrean conception, that promotes the indiscriminate use of violence for political ends. (shrink)

Successful teamwork doesn't work overnight, what makes teamwork potent is team building. (Plagiarism) According to Abdullah, et. al., (2022) team building training can improve group cohesiveness or the quality of sticking together or unity teamwork more likely to be higher with a significant score difference. This study used mixed methods both qualitative and quantitative data collection, and an analysis method to answer the research method, random sampling is named as such because the data set is chosen via random selection, where (...) every member of the population has an equal probability of being selected (Tao, 2023). The respondents were 100 restaurant employees and 10 managers from the chosen restaurant in Malolos City in Bulacan. The subcategories of team building, including activities, communication, skills, personality, problem-solving, and values, have all received a consensus of strong agreement, with weighted averages falling within the range of 3.26 to 3.44. This level of agreement aligns with the scores for motivation at 3.43 and productivity at 3.38. These values have been calculated by determining the mean, which spans from 3.25 to 4.00. The advantages of team building that is being observed by the managers is to create familiarity and teamwork among the employees, to improve the quality of service and the quality of the food especially the respondents are in the food service sector, development, and training for the employees to achieve the establishments’ goal and lastly rebuilding and build a relationship with one employee to another. However, for the disadvantages, it costs a lot of money to conduct team building in the management. Therefore, the null hypothesis is rejected. Despite the fact that there is a low correlation between teambuilding activities and motivation and employee productivity, there is still a significant relationship between the variables. (shrink)

[English version also available] The Blood of Others begins at the bedside of a mortally wounded Résistance fighter named Hélène Bertrand. We encounter her from the point of view of Jean Blomart, her friend and lover, who recounts the story of their relationship : their first meeting, unhappy romance, bitter breakup, and eventual reunion as fellow fighters for the liberation of occupied France. The novel invites the reader to interpret Hélène and Jean’s story as one of positive ethical development. On (...) this progressive reading, although both characters are initially mired in bad faith and ethical irresponsibility, they ultimately transform themselves into ethically exemplary figures. Through their participation in violent political resistance against the occupation, they recognize their responsibility to humanity and actualize that responsibility in the form of positive political engagement. I will argue, on the contrary, that Jean and Hélène exhibit a unique form of bad faith that Beauvoir identifies in The Ethics of Ambiguity, a dangerous form of bad faith, distinct from the Sartrean conception, that promotes the indiscriminate use of violence for political ends. (shrink)

Semiotics has been making progressively inroads into marketing research over the past thirty years. Despite the amply demonstrated conceptual appeal and empirical pertinence of semiotic perspectives in various marketing research streams, spanning consumer research, brand communications, branding and consumer cultural studies, there has been a marked deficit in terms of consolidating semiotic brand-related research under a coherent disciplinary umbrella with identifiable boundaries and research agenda. -/- The Handbook of Brand Semiotics furnishes a compass for the perplexed, a set of anchors (...) for the inquisitive and a solid corpus for scholars, while highlighting the conceptual richness and methodological diversity of semiotic perspectives. -/- Written by a team of expert scholars in various semiotics and branding related fields, such as John A. Bateman, David Machin, Xavier Ruiz Collantes, Kay L. O’Halloran, Dario Mangano, George Rossolatos, Merce Oliva, Per Ledin, Gianfranco Marrone, Francesco Mangiapane, Jennie Mazur, Carlos Scolari, Ilaria Ventura, and edited by George Rossolatos, Chief Editor of the International Journal of Marketing Semiotics, the Handbook is intended as a point of reference for researchers who wish to enter the ‘House of Brand Semiotics’ and explore its marvels. -/- The Handbook of Brand Semiotics, actively geared towards an inter-disciplinary dialogue between perspectives from marketing and semiotics, features the state-of-the-art, but also offers directions for future research in key streams, such as: -/- · Analyzing and designing brand language across media · Brand image, brand symbols, brand icons vs. iconicity · The contribution of semiotics to transmedia storytelling · Narrativity and rhetorical approaches to branding · Semiotic roadmap for designing brand identity · Semiotic roadmap for designing logos and packaging · Sociosemiotic accounts of building brand identity online · Multimodality and Multimodal critical discourse analysis · Challenging the omnipotence of cognitivism in brand- related research · Semiotics and (inter)cultural branding · Brand equity semiotics Comparative readings of structuralist, Peircean and sociosemiotic approaches to brandcomms . (shrink)

Beauvoir’s Ethics of Ambiguity appears to defend a distinctly existentialist, deontologically-constrained version of consequentialism. On that interpretation, her belief that freedom consists in the real possibilities provided by our concrete situation leads her to reject Kantian autonomy to allow for some consequentialist decisions, while her belief that our situation derives its meaning from freely-chosen projects leads her to limit such choices to their consequences for situated freedom rather than general happiness. However, I will argue that Beauvoir’s view is better understood (...) as a non-deontological, internal critique of consequentialism, rooted in Marx’s historical materialism rather than her existentialist commitments. Beauvoir challenges consequentialism’s tendency to evaluate decision-making over actions, and intended or predicted consequences over actual ones, considering consequences during a limited time-frame despite their variable, contingent future value. In other words, consequentialism is insufficiently consequentialist, a view rooted in historical materialism in two ways. First, her materialist understanding of freedom as situated possibility requires an ethics that prioritizes real rather than projected consequences. Materialist consequentialism acknowledges outcomes are never final and so refuses to assign unambiguous moral value. A decision’s ethical value is preserved only to the degree that the value of its real consequences for existing individuals’ projects is maintained into the indefinite future. Second, her view that value is historical, a human creation based in our actual situation’s contingent utility to our individually chosen projects, denies that any consequence has a fixed value independent of the historical development of humanity as realized through individual choices. Historical-materialist consequentialism demands moral agents retroactively reassess the moral status of every action in order to repair consequences that have, because of changing human purposes, become obstacles to freedom. Together, these historical materialist constraints ground Beauvoir’s demand for an ethics that is ambiguous in principle as well as practice: no decision, action, or consequence has a fixed moral value because consequences are always incomplete and, even when they do not change, the projects that give them value change. While compatible with existentialist conceptions of freedom, responsibility, and authenticity, her ethics does not require such commitments, making it more Marxist than existentialist in character. (shrink)

In this essay I suggest that Heidegger’s Being and Time provides a ground for ethics in the notion of Dasein’s ‘Being-guilty.’ Being-guilty is not a ground for ethics in the sense of a demonstration of the moral ‘ought’ or a refutation of moral skepticism. Rather, Being-guilty serves as a foundation for ethical life in a way uniquely suited to a phenomenological form of ethics, a way that clarifies, from a phenomenological point of view, why the traditional approach to ethics is (...) misguided. The traditional attempt to ground ethics through demonstration or refutation depends upon a misunderstanding of obligation as an imposition that is distinct from, and inflicted upon, the subject in a way that is in need of justification. Heidegger’s conception of Being-guilty, on the contrary, identifies the basis of moral obligation in a form of primary selfobligation that is constitutive of human nature, rather than an imposition upon it. Although primordial guilt or self-obligation does not justify ethical obligation, it does ‘ground’ ethics. For it is the primary source and support of our ethical activity in two distinct senses. First, it serves as the condition for the possibility of our indebtedness to others—it enables us to be morally obligated. It enables moral obligation towards others by determining Dasein as ontologically indebted to care for its own being—a being which is, in turn, ontologically determined as care for others. Second, Being-guilty provides a criterion for distinguishing what we call ethical and unethical behavior. Ethical behavior is distinguished according to the appropriateness of one’s care for the other according to proper recognition of the nature of the Other’s Being as Dasein. (shrink)

This chapter provides an introduction to panpsychism, panprotopsychism, and neutral monism to an interdisciplinary audience.

I develop a theory of counterfactuals about relative computability, i.e. counterfactuals such as 'If the validity problem were algorithmically decidable, then the halting problem would also be algorithmically decidable,' which is true, and 'If the validity problem were algorithmically decidable, then arithmetical truth would also be algorithmically decidable,' which is false. These counterfactuals are counterpossibles, i.e. they have metaphysically impossible antecedents. They thus pose a challenge to the orthodoxy about counterfactuals, which would treat them as uniformly true. What’s more, I (...) argue that these counterpossibles don’t just appear in the periphery of relative computability theory but instead they play an ineliminable role in the development of the theory. Finally, I present and discuss a model theory for these counterfactuals that is a straightforward extension of the familiar comparative similarity models. (shrink)

In this paper I argue that Nietzsche’s rejection of egalitarianism depends on equivocation between distinct conceptions of power and equality. When these distinct views are disentangled, Nietzsche’s arguments succeed only against a narrow sense of equality as qualitative similarity (die Gleichheit as die Ähnlichkeit), and not against quantitative forms that promote equality not as similarity but as multiple, proportional resistances (die Gleichheit as die Veilheit and der Widerstand). I begin by distinguishing the two conceptions of power at play in Nietzsche’s (...) arguments, power as quantitative superiority of ability and as qualitative feeling of power (das Gefühl der Macht), an affective state that does not directly correlate with quantitative ability and, because based in resistance (der Widerstand), requires relative equality as its condition. Nietzsche presents four principal arguments against egalitarianism, each concluding that equality harms the flourishing of humanity’s highest individuals. First, equality directly promotes qualitative similarity (die Ähnlichkeit) at the expense of multiplicity (die Vielheit). Second, because material inequalities ground the ‘pathos of distance’ (the recognition of spiritual inequality), equality indirectly undermines the desire for self-development. Third, because it opposes aristocratic conditions, egalitarianism promotes a form of liberalism that removes conditions of constraint necessary to human development. Finally, equality is a less efficient means to human enhancement, which is best promoted through unequal distribution of resources to the most able individuals. I argue that in each case Nietzsche’s argument succeeds only if interpreted according to the quantitative conception of power as superiority, but fails when we also consider the qualitative conception of power as feeling. For the promotion of an individual’s qualitative power is compatible with quantitative power equality. Moreover, because power is felt only in resistance, the feeling of power requires relative equality as its precondition—an alternate sense of equality construed, not as qualitative similarity, but as quantitative resistance from proportional counter-powers. I conclude that Nietzsche’s commitment to the promotion of humanity’s highest individuals does not entail the rejection of moral egalitarianism in every form and even supports certain forms. (shrink)

Ethical debates about liberal eugenics frequently focus on the supposed unnaturalness of its means and possible harm to autonomy. I present a Nietzsche-inspired critique focusing on intention rather than means and harm to abilities rather than to autonomy. I first critique subjective eugenics, the selection of extrinsically valuable traits, drawing on Nietzsche’s notion of ‘slavish’ values reducible to the negation of another’s good. Subjective eugenics slavishly evaluates traits relative to a negatively evaluated norm (eg, above-average intelligence), disguising a harmful intention (...) to diminish the relative value of that norm. I then argue there is no objective form of eugenics on the Nietzschean ground that abilities are not valuable intrinsically; they are valuable only if one possesses the relative power to exercise them. Abilities frustrated by conflict with other abilities or environment are harmful, while disabilities that empower one’s other abilities are beneficial. Consequently, all forms of eugenics are subject to the prior ethical critique of subjective eugenics. (shrink)

This chapter examines Bertrand Russell's developing views--roughly from 1911 to 1918--on the nature of introspective knowledge and subjects' most basic knowledge of themselves as themselves. It argues that Russell's theory of introspection distinguishes between direct awareness of individual psychological objects and features, the presentation of psychological complexes involving those objects and features, and introspective judgments which aim to correspond with them. It also explores his transition from believing that subjects enjoy introspective self-acquaintance, to believing that they only know themselves by (...) self-description, and eventually to believing that self-knowledge is a logical construction. It concludes by sketching how Russell's views about introspection and self-knowledge change as a result of his adoption of neutral monism. Along the way, it sheds additional light on his acquaintance-based theory of knowledge, preference for logical constructions over inferred entities, and gradual progression towards neutral monism. (shrink)

This book completes the project, begun in Nietzsche’s Immoralism: Politics as First Philosophy, of critically reconstructing a Nietzschean left politics. Nietzsche's incompatibilist ideal of amor fati requires reconceiving legitimacy as the breeding of a people whose material conditions enable it to affirm its social order. Justice is founded in a future, higher type’s right to exist against present individuals who internalize the contradictions of past societies. In opposition to Nietzsche’s self-undermining aristocratism, this right can only be realized through a universal (...) promotion of the pluralistic unity of the manifold soul, secured by an equally manifold form of democracy. Against the covert aristocratism of liberal proceduralism, authentic democracy produces a true people grounded in shared, concrete happiness, requiring a comprehensive egalitarianism maintained by a permanent socialist state and achievable only through a populist, coalitional politics across identities that radically transforms the material conditions of our shared social life. (shrink)

Freud introduces his dualistic theory of the life and death drives in Beyond the Pleasure Principle. Much of that essay is devoted to the justification of the death drive, while little is said in defense of the introduction of “life drives” and “Eros,” which he claims are simply an extension of his libido theory from the psychological into the biological realm. In this essay, I argue that Eros is, on the contrary, fundamentally incompatible with Freud’s metapsychology. I first show that (...) Freud’s theory of society permits the production and preservation of social bonds only through the restraint of sexual aims rather than, as the theory of Eros would require, through the satisfaction of sexual drives. I then demonstrate that Eros is incompatible with three key elements of Freud’s metapsychology: the theories of the drives, the pleasure principle, and the principle of constancy. Finally, I argue that the death drive is indistinguishable from the early and late theories of the principle of constancy. Consequently, it is the death drive, and not Eros, that is merely an extension of the original libido theory. Because Eros is incompatible with the very foundations of Freud’s metapsychology, his drive theory can only consistently be interpreted as a monism of the death drive. (shrink)

Many currently working on a Russellian notion of perceptual acquaintance and its role in perceptual experience (including Campbell 2002a, 2002b, and 2009 and Tye 2009) treat naïve realism and indirect realism as an exhaustive disjunction of possible views. In this paper, I propose a form of direct realism according to which one is directly aware of external objects and their features without perceiving a mind-dependent intermediary and without making any inference. Nevertheless, it also maintains that the qualitative character of perceptual (...) experience is a feature of our internal states of sentient awareness and so is to be distinguished from the features of objects in the perceptual scene. On this proposal, we are pre-reflectively aware of the qualitative character of our sensations simply in virtue of having them, and we are non-inferentially aware of external objects and their features by being attuned to what the occurrence of our sensations tells us about the rest of the world. Consequently, we are presented with, and thus acquainted with, both the external objects and the qualitative character of our sensory experiences, albeit in very different ways. Drawing on resources from Perry (2001) and Searle (in draft), I explain how perceptual experience has this “two-faced presentational character”. (shrink)

This article argues that personal medical data should be made available for scientific research, by enabling and encouraging individuals to donate their medical records once deceased, similar to the way in which they can already donate organs or bodies. This research is part of a project on posthumous medical data donation developed by the Digital Ethics Lab at the Oxford Internet Institute at the University of Oxford. Ten arguments are provided to support the need to foster posthumous medical data donation. (...) Two major risks are also identified—harm to others, and lack of control over the use of data—which could follow from unregulated donation of medical data. The argument that record-based medical research should proceed without the need to secure informed consent is rejected, and instead a voluntary and participatory approach to using personal medical data should be followed. The analysis concludes by stressing the need to develop an ethical code for data donation to minimise the risks, and offers five foundational principles for ethical medical data donation suggested as a draft code. (shrink)

Freud’s discussion of uncanny [unheimlich] experiences focuses on their peculiar ambivalence. On his view, the uncanny is a paradoxical feeling of both familiarity and alienation. While Freud’s analysis of this paradoxical feeling does succeed in explaining it away, it does little to explain it. One might expect a psychoanalytical demystification of the real experience that is hidden behind the superstitious overtones of uncanny experiences. Instead, the uncanny is attributed rather anti- climactically to the combination of a previous superstition (maintained unconsciously) (...) and an entirely coincidental verification of that superstition. The implication is that there is no uncanny per se. There is no distinctive category of experience, the unique character of which tends to cause or encourage superstitious beliefs; rather, such beliefs are prerequisite to having the experience. In other words, the experience suits the belief, and not vice-versa. The uncanny is the fantasized verification of a repressed fantasy. It involves a breakdown of the reality principle and the projection of beliefs into the external world, rather than a peculiarity of feeling that can be linked intrinsically to a specific category of experience. I do not intend to reject this analysis in its entirety. The basic structure, repression and return, is sound. However, Freud’s analysis of the uncanny, which resolves uncanny ambivalence into the separate categories of consciousness and unconsciousness, merely reinstates the problematical opposition of das heimliche and das unheimliche, familiar and unfamiliar, within the mind rather than in the external world. The coincidence of the two feelings in uncanny experience cannot be explained without an intervening stage between repression and return. I will suggest that Freud’s characterization of uncanniness as the return, in superstition, of the repressed is a misplacement of the experience of uncanniness. The aesthetical feeling is the cause of, but not identical to, the projected superstitions and ideas which surround it. An explanation of the feeling of uncanniness must fall not on the side of the repressed, but on the side of consciousness. The import of my position is that the feeling of uncanniness refers, in a manner of speaking, to something “real,” rather than merely to infantile ideas projected upon the external world. Freud’s explanation makes the unconscious a kind of scapegoat to be blamed for imposing fundamentally irrational beliefs into our interpretation of present experience, in that way preserving a model of the conscious ego as autonomous, fundamentally attuned to reality and ultimately independent of the unconscious. I will argue, on the contrary, that the experience of the uncanny is not merely a falling back into irrational or infantile beliefs, but an experience of a deep disunity in personhood that rightly causes us to question our everyday confidence in the unity, independence, and rationality of our conscious sense of self. The ambivalence of the feeling has its source in an irresolvable ambivalence that can exist in consciousness, and not simply in an analytically resolvable psychical ambivalence between consciousness and the unconscious. (shrink)

Braun explores the use of digital twin technology in medicine with a particular emphasis on the question of how such simulations can represent a person.1 In defining some first conditions for ethically justifiable forms of representation of digital twins, he argues that digital twins do not threaten an embodied person, as long as that person retains control over their simulated representation via dynamic consent, and ideally with the option to choose both form and usage of the simulation. His thoughtful elaboration (...) provides insight into the challenges inherent in interactions between a person and their digital twin, emphasising the modes of control required to respect personal modes of freedom. This individual-centric approach to the question of representation leaves out the important ethical consideration of ensuring that all, not merely some, can be represented. Braun describes dynamic consent as a necessary mode of control, arguing that where a person is unable to give consent, ‘such simulations threaten to become illegitimate representations. They would then shift the kind of interaction from representation to illegitimate forms of prediction or surveillance and thereby could lead to infringements to individual modes of freedom.’ Consequently, the implementation of digital twin technology in healthcare would seem to exclude the most vulnerable members of society from participation in and benefiting from medical innovation, …. (shrink)

In the following essay, I argue that in the case of some works of art, moral evaluation should not play a role in artistic appraisal. While I reject the strong ethicist’s view—the view that moral evaluation may inform the artistic evaluation of any artwork—I will not do so in favor of the aestheticist’s position. The aestheticist argues for a rigid distinction between the moral and aesthetic evaluation of an artwork. On this view, the moral status of the work is independent (...) of and irrelevant to artistic value. This view would allow us, for example, to evaluate Leni Reifenstahl’s film The Triumph of the Will as a superior work of cinematic art, while at the same time condemning it on moral grounds. Rather than support a strict separation of aesthetic and moral elements in an artwork, I will suggest that in the case of certain types of artwork, it is inappropriate to use moral criteria in their artistic evaluation—even though the work’s moral content contributes to its artistic value. This is the case in artworks that (1) are “interrogative” in form and (2) have moral dilemmas as their principal theme. Briefly put, an interrogative artwork is one that poses a question or problem that remains unresolved in the work. I will begin by explaining in more detail what I mean by an interrogative artwork. Using the example of Duchamp’s “ready-made” sculpture Fountain, I will argue that it is inappropriate to artistically evaluate such works by appeal to criteria that they themselves call into question. I will then turn to the specific issue of morally interrogative artworks. I will consider Mark Twain’s The Adventures of Huckleberry Finn as a paradigmatic case of an interrogative artwork that poses an unresolved moral problem, and will contrast my own rejection of the moral appraisal of the novel to Wayne Booth’s attempt to provide a morally informed positive assessment of the novel. (shrink)

This chapter considers how the adoption of autonomous weapons systems (AWS) may affect jus ad bellum principles of warfare. In particular, it focuses on the use of AWS in non-international armed conflicts (NIAC). Given the proliferation of NIAC, the development and use of AWS will most likely be attuned to this specific theater of war. As warfare waged by modernized liberal democracies (those most likely to develop and employ AWS at present) increasingly moves toward a model of individualized warfare, how, (...) if at all, will the principles by which we measure the justness of the commencement of such hostilities be affected by the introduction of AWS, and how will such hostilities stack up to current legal agreements surrounding their more traditional engagement? This chapter claims that such considerations give us reason to question the moral and legal necessity of ad bellum proper authority. (shrink)

One famous debate in contemporary epistemology considers whether there is always one unique, epistemically rational way to respond to a given body of evidence. Generally speaking, answering “yes” to this question makes one a proponent of the Uniqueness thesis, while those who answer “no” are called “permissivists”. Another influential recent debate concerns whether non-truth-related factors can be the basis of epistemic justification, knowledge, or rational belief. Traditional theories answer “no”, and are therefore considered “purists”. However, more recently many theorists have (...) argued to the contrary, claiming that impurist factors, such as practical stakes, can sometimes encroach or even override truth-related considerations. This paper bridges the two debates by presenting and defending what I call “Impurist Permissivism”. I support Impurist Permissivism by showing how it can resist Roger White’s famous Argument from Arbitrariness (2005). (shrink)

Many commentators have remarked upon the striking points of correspondence that can be found in the works of Freud and Nietzsche. However, this essay argues that on the subject of desire their work presents us with a radical choice: Freud or Nietzsche. I first argue that Freud’s theory of desire is grounded in the principle of inertia, a principle that is incompatible with his later theory of Eros and the life drive. Furthermore, the principle of inertia is not essentially distinct (...) from his later theory of the death drive. Consequently, Freud’s theory of desire can only be interpreted consistently as a monism of the death drive. I then analyze Nietzsche’s attempt to ground his theory of desire in the concept of the will to power. I argue that Nietzsche’s view of desire is fundamentally opposed to the key elements of Freud’s theory of desire: the principle of constancy, the Freudian definition of the drive, and the pleasure principle. Next, I explicate the stakes of this opposition by analyzing the social consequences of each view for morality and justice. I argue that the Freudian subject seeks to dominate the social other, and that there is an insurmountable conflict between the satisfaction of desire and the demands of social life. Consequently, Freud’s view allows only for a negative conception of the social good in which morality is defined as the intrinsically impossible task of eliminating evil, and justice can be achieved only through the equal distribution of instinctual frustration. Finally, I argue that in Nietzsche’s theory of desire there is no essential conflict between individual desire and social life. The Nietzschean subject desires to manifest power in the form of activity that is independent of external agents, not to dominate the other. Consequently, Nietzsche’s view allows for the possibility of a positively defined concept of the social good in which morality is the affirmation and enhancement of every subject’s happiness, and justice can be achieved through the promotion and protection of an equality of power among subjects. (shrink)

This paper draws on Friedrich Nietzsche’s work to defend the (admittedly non-Nietzschean) conclusion that a non-liberal egalitarian society is superior in two ways: first, as a moral ideal, it does not rest on questionable claims about essential human equality and, second, such a society would provide the optimal psychological and political conditions for individual wellbeing, social stability, and cultural achievement. I first explain Nietzsche’s distinction between forms of egalitarianism: noble and slavish. The slavish form promotes equality, defined negatively as the (...) elimination of privilege. It is non-liberal in its prioritization of equality over the interests of the advantaged. Nietzsche rejects both slavish egalitarianism and liberalism for the same reasons: they questionably assume the equal value of all persons, and they harm cultural achievement, sacrificing the potential of those who are most valuable to cultural development to the interests of the majority. Noble egalitarianism, in contrast, exemplifies Nietzsche’s conception of justice as ‘equality among equals’. It demands that individuals of equal worth or power (such as members of an artistic or political elite) treat each other as what they, in fact, are: equals. It avoids asserting essential equality, demanding instead—against both slavish and liberal forms—respect on the basis of shared superiority. And it escapes the charge of harm to cultural development, commanding respect only where equality already exists. Although Nietzsche quickly assumes that ‘noble egalitarianism’ requires the rejection of all forms of universal egalitarianism, concluding that we should ‘never make equal what is unequal’, in fact it only entails the rejection of slavish methods: equalization through harm to the advantaged. However, non-liberal forms of egalitarianism can be ‘noble’, promoting equality without harm to the advantaged—through, for example, unequal distribution of resources, the equalization of economic opportunities, and economic regulation to prevent the creation of substantial wealth disparities. If egalitarianism can ‘make equal’ without slavish methods, then Nietzsche’s demand for ‘equality for equals’ applies to the newly equal, too. More importantly, his moral psychology of power—the view that our source of happiness and incentive to self-development is the feeling of power in relation to equal resistance or ‘opponents who are our equals’ —supports the superiority of a nobly-achieved, non-liberal egalitarian society. For achieved, practical equality of wealth and opportunity would optimize conditions for the feeling of power: a balance of equal, oppositional powers serving as mutual limitation and resistance. Such a society is superior in three ways. First, it maximizes social happiness by promoting and maintaining the feeling of power in all. Liberal and aristocratic societies, in contrast, allow radical inequalities that not only diminish the power of the disadvantaged, but diminish the opportunities of the advantaged to encounter equal resistance, thus undermining the happiness of all. Second, it promotes social stability by preserving a balance of powers that prevents domination and exploitation, in contrast to the inevitable class conflicts of aristocratic and liberal societies. Finally, it promotes cultural achievement, since the feeling of power in relation to proportional resistance is the psychological incentive for self-development and cultural achievement. (shrink)

Both Theodor Adorno and Walter Benjamin borrow from Freudian theory in their analyses of fetishism’s relation to the contemporary reception of cultural products. I will argue that both authors have confused the Marxian and Freudian theories of fetishism, resulting in mistaken conclusions about artistic reception. By disentangling the Marxian and Freudian elements in both authors’ positions, I want to show that 1) Adorno’s characterization of regressive listening implies, contrary to his intentions, that the current reception of artwork is in fact (...) antagonistic to fetishism, and that 2) his criticism of Benjamin’s optimism toward “reception in distraction” is nevertheless justified. If I am correct, it may be necessary to reassess Adorno’s demand for asceticism in advanced art. The current danger may not be “fetishism” at all, but rather the troublesome consequences of fetishism’s decline. (shrink)

In this paper, I directly oppose Nietzsche ’s endorsement of a morality of breeding to all forms of comparative, positive eugenics: the use of genetic selection to introduce positive improvement in individuals or the species, based on negatively or comparatively defined traits. I begin by explaining Nietzsche ’s contrast between two broad categories of morality: breeding and taming. I argue that the ethical dangers of positive eugenics are grounded in their status as forms of taming, which preserves positively evaluated character (...) traits and types through the active de-selection of negatively evaluated ones. The morality of taming is not a form of selection, but de-selection: the production of counter or anti-traits and types. Consequently, in its attempt to improve humanity, it tends necessarily toward violence as the elimination of de-selected forms of human life. In contrast, Nietzsche ’s morality of breeding selects traits and types by protecting them from de-selection—specifically, by attacking moral ideas, values, and practices designed to eliminate them. It tends not towards the destruction but preservation of types; its negativity targets not life but the ideas that disable, disempower, and eradicate forms of life. I argue, further, that the fundamental ethical difference between breeding and taming, and so between Nietzschean morality and eugenics, is found in their attitudes toward the natural world. The violence of eugenics as taming is grounded in its status as anti-natural, while Nietzsche ’s morality of breeding resists violence through its foundational affirmation of the conditions and limitations of the natural world: its resolute moral naturalism. Finally, I apply my interpretation of breeding and taming to two cases of comparative, positive eugenics: the historical case of racial eugenics and the so-called “designer baby” case in contemporary liberal eugenics. Nietzsche must condemn both as forms of the anti-natural morality of taming, to which the morality of breeding is diametrically opposed. (shrink)

Despite his rejection of the metaphysical conception of freedom of the will, Nietzsche frequently makes positive use of the language of freedom, autonomy, self-mastery, self-overcoming, and creativity when describing his normative project of enhancing humanity through the promotion of its highest types. A number of interpreters have been misled by such language to conclude that Nietzsche accepts some version of compatibilism, holding a theory of natural causality that excludes metaphysical or “libertarian” freedom of the will, while endorsing morally substantial alternative (...) conceptions of freedom, autonomy, and responsibility. I argue to the contrary that although Nietzsche’s rejection of... (shrink)

In this dissertation I achieve the following: (1) I present motivating criteria for a general comprehensive theory of scientific explanation. I review historical approaches to modeling explanation in light of these criteria. (2) I present New Mechanist Explanation ("NME") as the leading candidate for a contemporary, complete theory of scientific explanation. (3) I present constraints on the applicability of New Mechanism in modeling biology, chemistry, and physics. I argue for the unsuitability of NME as a candidate for a general theory (...) of explanation due to its significant omissions of explanatory content and subsequent incompleteness. (4) I present arguments for the indispensable explanatory power of mathematics in science, noting that much of NME's failures are owed to its poor integration of mathematical explanation as applied to science. (5) I propose a Rational-Relational theory of explanation(“RRE”). I present RRE in detail and demonstrate it as a true working general theory of explanation which best meets the motivating criteria presented in (1). I disambiguate RRE from structural explanation ("SE"). I show that historical models of explanation, including the deductive nomological (DNE) model, statistical relevance ("SRE") model, structural model (SE) and unification model ("UE") may be successfully treated as sub-classes of explanation within the scope of RRE. I provide a rubric for selecting amongst sub-theories of explanation under RRE in the purpose of highlighting particular features of relational explanations. (6) In conclusion, I argue that philosophers of science should move forward using RRE as a general model of scientific explanation as a working alternative to the incomplete model of NME. (shrink)

In this paper, I argue that Nietzsche’s published works contain a substantial, although implicit, argument for the will to power as ontology—a critical and descriptive, rather than positive and explanatory, theory of reality. Further, I suggest this ontology is entirely consistent with a naturalist methodology. The will to power ontology follows directly from Nietzsche’s naturalist rejection of three metaphysical presuppositions: substance, efficient causality, and final causality. I show that a number of interpretations, including those of Clark, Schacht, Reginster, and Richardson, (...) are inconsistent with Nietzsche’s naturalism, because they presuppose efficient or final causality. In contrast, I argue that the will to power is not an explanatory theory, but a description of the basic, necessary character of reality, designed to critically reveal and minimize metaphysical presuppositions—to reject false explanations of reality and human behavior. It avoids substance-metaphysics by describing reality as will, a causal process without discrete efficient causes or agents. It eliminates efficient causality by describing events as maximal manifestations of power, rather than as agent-actualized potentialities. Finally, it opposes teleology by describing life as tending toward the activity of resistance as such, rather than toward explanatory end-states, such as the accumulation of power or overcoming of resistances. (shrink)

Adoption may be defined as ‘the legal process through which the state establishes a parental relationship, with all its attendant rights and duties, between a child and a (set of) parent(s) where there exists no previous procreative relationship’ . In adoptions from care, state intervention effectively converts an established, or nascent, adult– child relationship into ‘family’ in the legal sense. From the state’s perspective, adoption thus entails the transfer of parental responsibilities for a child in public care to a private (...) family unit, enabling the state to permanently delegate its duties towards a child to this new unit. This seemingly straightforward legal act raises deeper philosophical questions relating to such state ‘family creation’, particularly when the child’s perspective is taken. Such a child- centric approach normatively regards children as equal moral beings, who ought to be included in actions concerning them, regardless of their capacity to form and express an opinion. Accordingly, adoption from care can be described as a moral decision, aimed at doing what is in the child’s best interests. The purpose of this chapter is to explore a suspicion of a lack of child- centrism in adoption from care practice, and to illustrate how adopted children’s rights are inferior to those of their non- adopted peers. This will shed light on a practice currently lacking transparency and accountability and will increase our understanding of how we fail to treat children as equal moral individuals in decision- making that severely impacts children’s lives. (shrink)

Nietzsche’s Immoralism begins a two-volume critical reconstruction of a socialist, democratic, and non-liberal Nietzschean politics. Nietzsche’s ideal of amor fati (love of fate) cannot be individually adopted because it is incompatible with deep freedom of agency. However, we can create its social conditions thanks to an under-appreciated aspect of his will-to-power psychology. We are driven not toward domination and conquest but toward resistance, contest, and play―a heightened feeling of power provoked by equal challenges that enables the non-instrumental affirmation of suffering. (...) This incompatibilist, anti-teleological psychology leads to Nietzsche’s distinctive immoralism: the abandonment of cultural means of human improvement for a historical materialist politics of breeding that produces future higher types through changes to our political order’s material conditions. Politics becomes first philosophy: it is not grounded in moral values but is instead the very source of their legitimacy. Moreover, despite Nietzsche’s professed aristocratism, his immoralism offers a stronger foundation for a renewed left, attacking conservative politics at its very root: the belief in moral order, authority, and responsibility. (shrink)

Nietzsche implicitly endorses a positive value system grounded in his concept of the will to power, a “noble” alternative to the “slavish” and life-denying values that he believes characterize modern European morality. His own power-affirming value system is usually presented amorally: as an alternative to morality, rather than as a competing morality. Most commentators believe this is necessarily so: because Nietzsche founds his values in the affirmation of power, they are incompatible with the concern for the well-being of others that (...) is characteristic of any authentic morality. This paper argues, on the contrary, that Nietzsche’s noble, power-affirming values are fully compatible with morality. It defends this view by rejecting two common misconceptions about Nietzsche’s philosophy: 1) the view that Nietzsche’s concept of the will to power is inseparable from domination, and 2) the view that noble values require and actively promote social hierarchy. (shrink)

While much has been made of the similarities between the work of Nietzsche and Freud, insufficient attention has been paid to their differences. Even where they have been noted, the degree of these differences, which sometimes approaches direct opposition, has often been underestimated. In the following essay, I will suggest that on the topic of conscience Nietzsche and Freud have radically opposed views, with profoundly different moral consequences. Despite superficial similarities, Nietzsche’s conception of conscience is opposed to that of Freud (...) in almost every conceivable way. For Freud, conscience is primarily associated with bad will, repression, subordination to social prohibition, and the feeling of guilt. For Nietzsche, conscience is primarily related to affirmation, memory, individual sovereignty, and the feelings of pride and power. To be sure, Freudian “bad conscience” has its parallel in Nietzsche’s philosophy—but only as a modality of conscience, not as its foundation. Freudian conscience is, on the contrary, an essentially bad conscience. (shrink)

In Three Essays on the Theory of Sexuality, Freud rejects the notion of a biologically determined connection of instinct to object, a position which helps him avoid the designation of all variations from heterosexuality as either “degenerate” or “pathological.” However, the gender roles and relations commonly attributed to heterosexuality are already implicit in his understanding of sexual instinct and aim. Consequently, even variations from the normal sexual object and aim exemplify, on his interpretation, the clichéd hierarchical opposition of femininity and (...) masculinity. Freud’s theory of sexuality thus implies that the erotic bond is inevitably one of domination, and that the only possible human relation is one of subject to object, activity to passivity, whole to part, and owner to property. My primary intention in this paper is to explore, in Freud’s analysis of fetishism, traces of an alternate possibility to oppositional hierarchical gender roles and the negative forms of social relation that rely upon them. While Freud---in keeping with common opinion---characterizes sexual fetishism as a distinctly masculine phenomenon, the text also supports a more interesting interpretation: that the non-pathological fetishist evades the construction of gender in terms of sexual roles and that, consequently, fetishism can serve as a critique of Freud’s masculine model of sexual instinct and relation. (shrink)

It is commonly held that the ascription of truth to a sentence is intersubstitutable with that very sentence. However, the simplest subclassical logics available to proponents of this view, namely K3 and LP, are hopelessly weak for many purposes. In this article, I argue that this is much more of a problem for proponents of LP than for proponents of K3. The strategies for recapturing classicality offered by proponents of LP are far less promising than those available to proponents of (...) K3. This undermines the ability of proponents LP to engage in public reasoning in classical domains. (shrink)

Nietzsche’s late writings present a value opposition of health and decadence based in his conception of organic life. While this appears to be a moral ideal that risks the naturalistic fallacy of directly deriving norms from facts, it instead describes a meta-ethical ideal: the necessary conditions for any kind of moral agency. Nietzsche’s ideal of health not only evades but also dissolves the naturalistic fallacy by suggesting that the specific content of morality is irrelevant. If health is measured by power (...) over one’s drives rather than the environment, then the source of moral conflict—organic life’s essential tendency toward domination—is surmounted by successful integration of any moral norms, regardless of content. Nietzsche’s concept of health draws on his characterization of organic life as essentially ‘exploitation’: growth through domination of the environment (BGE 259, GM II: 12). In animals, power coincides with happiness, while health and decadence track the correspondence between instinct and happiness (TI II: 11). This simple picture is complicated by the Genealogy, where Nietzsche depicts human nature as an animal illness caused by civilization’s disruption of the natural correspondence of instinct and happiness. Civilization shapes this ‘sick animal’ into the distinctly human ‘sovereign individual’ (GM III: 13, II: 2), restoring the harmony of instinct and happiness in an internal hierarchy of drives. So, sovereign individuality is a distinctly human model of health. Although life is exploitation, human health does not coincide with greater environmental power, but rather an internal qualitative expansion of power: greater variety and tension among drives, greater ‘wholeness in diversity’ in the ‘social structure’ of the self (BGE 212, 12). Nonetheless, health is not a moral criterion, but instead the precondition of moral agency. The subordination of drives to a commanding hierarchy grounds the ability to uphold any moral principles at all, to make and keep promises to oneself and others. Moral agency coincides, in turn, with overcoming the source of moral conflict in organic life’s drive for growth. The unification of opposing drives provides pleasure in power over oneself rather than one’s environment, the ‘happiness of high tension’ among drives (BGE 260), and in environmental resistance, a need for ‘equal opponents’ (TI IX: 38, EH 1: 7). Consequently, Nietzsche’s meta-ethical ideal supports a moral pluralism that supports any moral content. Moral conflicts arise precisely to the degree individuals are incapable of achieving moral agency, but they dissolve as moral agency of any kind is more widely achieved. (shrink)

Nietzsche’s psychological theory of the drives calls into question two common assumptions of ideology critique: 1) that ideology is fetishistic, substituting false satisfactions for true ones, and 2) that ideology is falsification; it conceals exploitation. In contrast, a Nietzschean approach begins from the truth of ideology: that capitalism produces an authentic contentment that makes the concealment of exploitation unnecessary. And it critiques ideology from the same standpoint: capitalism produces pleasures too efficiently, an overproduction of desire that is impossible to sustain (...) indefinitely. Nietzsche’s concept of the drives (Trieben) is grounded in his theory of the will to power. In contrast to Freud’s view that drives aim at satiation, pleasure through stimulus reduction, in Nietzsche’s view, they aim primarily at the “feeling of power” and the “happiness of high tension.” Nietzsche sees the desire for satiation as a symptom of weakness, a secondary, contingent aim that is incompatible with the fundamental drive to sustain and heighten the feeling of tension that accompanies strong desire. While the Freudian subject desires satisfaction, the Nietzschean subject is paradoxically frustrated by satisfaction, finding happiness in desire sustained by resistance and tension. If individuals desire desire as such, then exploitation and immiseration are not necessarily incompatible with their happiness. Consequently, we must reject the view that ideology is fetishistic: capitalism does not depend on an ersatz satisfaction in the commodity, a transferal of value from quality to quantity, use value to exchange value. Capitalism authentically satisfies desire precisely through its exploitative economic structure. The independence and unpredictability of the value of commodities and the immiseration of laborers produces discontents that enhance rather than frustrate desire. By continually introducing new, initially inaccessible commodities, then overcoming their inaccessibility through overproduction, capitalism sustains and intensifies desires. It promotes happiness not by satisfying wants but generating them, feeding the desire for desire, for the intensity of feeling that the brief pleasures of satiation would destroy. The commodity is not, then, a fetish, not a false satisfaction or aim, but a means, a prop that supports and sustains satisfaction as continued desire. Consequently, we must also reject the view that ideology is falsification: capitalism’s efficient production of happiness obviates the need to conceal its nature. Individuals tolerate capitalism not out of ignorance of exploitation but indifference to it; they prefer real happiness to a merely possible justice that might come at its expense. The critique of ideology must begin by acknowledging its truth. Rather than deny the real satisfactions of capitalism, it must demonstrate that they are unsustainable. (shrink)

Eighteenth-century art historian Johann Joachim Winckelmann (1717-1768) shared with Hegel a profound admiration for the art and culture of ancient Greece. Both viewed ancient Greece as, in some sense, an ideal to which the modern world might aspire—a pinnacle of spiritual perfection and originality that contemporary civilization might, through an understanding of ancient Greek culture, one day equal or surpass. This rather competitive form of nostalgia suggests a paradoxical demand to produce an original and higher state of culture through the (...) imitation of another. In Hegel’s writings, this paradox goes beyond the relation of the modern world to the ancient world—he exposes the same paradox in ancient Greece’s relation to its own predecessors. The solution to the latter paradox—the possibility of the realization of ancient Greece as an original and self-contained civilization despite its cultural debts—would also, then, be the key to repeating the success of the ancient world in the modern, the overcoming of modern Europe’s cultural debt to the ancient world. The present essay examines how this paradox is revealed and resolved in the writings of Winckelmann and Hegel, and shows how this strategy of culture production—as imputed to the ancient world and aspired to in the modern—simultaneously attempts to justify and conceal a self-deceptive practice of cultural and political conquest. My focus will be on the two writers’ interpretations of ancient Greek art since, as I will suggest, their solution to the paradox of culture production turns out to be modeled upon the role of ancient Greek art in the invention and actualization of a cultural ideal of beauty, unity, and self-containment. (shrink)

David Stove's essay “The intellectual capacity of women” was first published in 1990, in the Proceedings of a Sydney philosophical society. It has been re-published twice since his death. It seems though that during his lifetime Stove himself refused to agree to its being re-printed. This raises two questions: Did Stove believe his essay on women contains mistakes? And: does it contain mistakes? The main flaws in the essay stem from a rash adoption of simplistic ideas about probability coupled with (...) a question-begging definition of capacity. The work also contains contradictions and exaggerations and some unwise forays into social history. Stove was an intelligent man so it seems likely that he would have recognised those flaws. (shrink)

Almost every facet of the experience of musical listening—from pitch, to rhythm, to the experience of emotion—is thought to be shaped by the meeting and thwarting of expectations. But it is unclear what kind of mental states these expectations are, what their format is, and whether they are conscious or unconscious. Here, we distinguish between different modes of musical listening, arguing that expectations play different roles in each, and we point to the need for increased collaboration between music psychologists and (...) philosophers in order to arrive at a more detailed characterisation of conscious musical experience and the role of expectations therein. (shrink)

While the substantiation of “best interests” has received much attention, the question of how “the child” is conceptualised to ensure any action taken or decision made is in the particular child’s best interests has been largely neglected. In this paper, I argue that the lack of robust understanding of who “the child” is means that we continue to make many generalisations and category-based assumptions in determining the child’s best interests. In addressing the challenge of doing right by the individual child, (...) I propose a three-step approach based on a theoretical model of the child that avoids presumptions about child-typical needs and insists on an assessment of the child’s individual characteristics, needs, qualities, and circumstances, making it the only conceptualisation fully meeting the child centrism criterion required by children’s rights as determined by the United Nations Convention on the Rights of the Child. (shrink)

A significant proportion of child protection cases involve care-experienced mothers, which reveals a continuous cycle of mothers who lose their children to social services after having been in state care themselves as children. While the importance of protecting children requires little explanation and forms the justificatory basis for child protection interventions, it is important to remember that care-experienced mothers were once children entrusted to the state’s care, and who arguably have been failed by the state in that their parenting opportunities (...) are significantly reduced. This paper aims to address this underexplored dilemma between protecting children and safeguarding mothering opportunities for care-experienced mothers. Appealing to the concept of solidarity, I argue that the state has an obligation to increase its compensatory efforts to secure the right of care-experienced women to not only become parents but to be able to be parents, with the aim of breaking the cycle of care experience. (shrink)

Dissertation Prospectus. Exploring the limits of New Mechanism as a general theory of scientific explanation, limiting its scope and proposing constraints.

In recent years, New Mechanism has become one of the most popular and widely discussed philosophical accounts of scientific explanation. Some of its proponents see it as a successor to traditional deductive nomological and statistical approaches to the philosophy of explanation. New Mechanists thus argue for the generality of their approach as a model of scientific explanation. Here we will show that the generality of NME as an account of scientific explanation is restricted. Most significantly, NME is widely recognized to (...) have trouble in accounting for explanation in traditional physics. Yet, in the face of obstacles to NME in the physical sciences, New Mechanists have yet to provide a convincing defense of the generality of their view. In this paper, I (1) summarize when and how NME works, (2) describe briefly what NME is not and can’t be, (3) outline some areas of contemporary scientific explanation where New Mechanism misses the mark; and (4) demonstrate that New Mechanism does not constitute a general theory of scientific explanation but rather covers a restricted scope of explanations. (shrink)

Machine learning algorithms may radically improve our ability to diagnose and treat disease. For moral, legal, and scientific reasons, it is essential that doctors and patients be able to understand and explain the predictions of these models. Scalable, customisable, and ethical solutions can be achieved by working together with relevant stakeholders, including patients, data scientists, and policy makers.

This article argues that understanding any space or site relies on a knowledge of its fourth dimension - the timescape. It will explore this by situating the investigation in the museum - a place of heightened contrivance which could easily be shallowly interpreted as "mere style". It will defend a new method of investigating museum temporality which combines both phenomenology and literary theory, and will replace the idea of geo-epistemology with geochronic epistemology: an understanding of context and situation which takes (...) on time as well as spatial location. In so doing, it moves on from notions of the museum as a place out of time, situating it in the networks of meaning, power and politics in which we have lived and are living. Thus, "the whole space of the exhibition" as Lyotard said, "becomes the remains of all time": the Museum on the Edge of Forever. (shrink)

Based on a critical interpretative review of existing qualitative research investigating accounts of ‘lived experience’ of surrogates and intended parents from a relational perspective, this article proposes a typology of surrogacy arrangements. The review is based on the analysis of 39 articles, which belong to a range of different disciplines (mostly sociology, social psychology, anthropology, ethnology, and gender studies). The number of interviews in each study range from as few as seven to over one hundred. Countries covered include Australia, Canada, (...) Greece, India, Iran, Israel, Italy, Mexico, Norway, Russia, Sweden, UK, Ukraine, and the USA. Most studies focus only on surrogacy practices in one country (although often with intended parents from other countries), and some include several countries (e.g. interviewees from several countries or fieldwork in different field-sites). The proposed typology goes beyond the division between altruistic versus commercial, and traditional versus gestational surrogacy, in order to inform further research and to contribute to bioethical and policy debates on surrogacy in a transnational context. Four types of relations are identifiable: open, restricted, structured, and enmeshed. The criteria which influence these relationships are: the frequency and character of contact pre- and post-birth; expectations of both parties; the type of exchange involved in surrogacy arrangements; and cultural, legal, and economic contexts. The theoretical contribution of the article is to further the development of a relational justice approach to surrogacy. (shrink)

This study investigated how learner support services at the University of Calabar predict business education students' preparation for online learning. Two specific objectives were established, two research questions were posed, and two null hypotheses were developed and tested at a significant level of .05. Pertinent literature was reviewed. The population consisted of 147 University of Calabar 400-level business education students. This population also formed the sample using a census process. Data were gathered using a structured questionnaire with 40 items that (...) were validated by five specialists from the University of Calabar. Cronbach Alpha statistics were used to establish the questionnaire's reliability, yielding reliability coefficients of 0.88 and 0.85 for the independent sub-variables and dependent variable, respectively. Following the administration of the questionnaire, the data collected was analyzed using linear regression analysis to test the hypotheses. The results show that academic and technological support services strongly predict business education students' preparation for online instruction at the University of Calabar. Based on these findings, the study recommends that lecturers, counsellors, and academic technicians should encourage students to participate in digital education by offering intellectual, emotional, and other support services. (shrink)