This study examines the epistemological implications of the adoption of Artificial Intelligence (AI) in researches within the information age. Focusing on the particular case of Margaret Lawrence University, a leading research institution situated in Galilee, Ika North-East Local Government Area of Delta State, Nigeria, this study assesses the implications of AI-aided research and questions the integrity of AI-generated knowledge. Precisely, this study discusses the epistemological status of AI-generated knowledge by weighing the prospects and shortcomings of using AI in research. (...) Also, this study explores a number of ethical considerations associated with AI-aided research, such as potential bias, digital piracy, and the risk of misinterpretation of results. Collectively, the Findings of this study reveal that although AI has great potentials for advancing research, it has far-reaching implications for the integrity of research. This study concludes by recommending a number of measures which can be employed to foster responsible use of AI in research and ultimately ensure research integrity in Margaret Lawrence University and elsewhere. (shrink)

MARGARET LYNN SCHABAS (Toronto, 1954) is professor of philosophy at the University of British Columbia in Vancouver and served as the head of the Philosophy Department from 2004-2009. She has held professoriate positions at the University of Wisconsin-Madison and at York University, and has also taught as a visiting professor at Michigan State University, University of Colorado-Boulder, Harvard, CalTech, the Sorbonne, and the École Normale de Cachan. As the recipient of several fellowships, she has enjoyed visiting terms at Stanford, (...) Duke, MIT, Cambridge, the LSE, and the MPI-Berlin. In addition to her doctorate in the history and philosophy of science and technology (Toronto 1983), she holds a bachelor of science in music (oboe) and the philosophy of science (Indiana 1976), a master’s degree in the history and philosophy of science (Indiana 1977), and a master’s degree in economics (Michigan1985). -/- She has published four books and over forty articles or book chapters in science studies. Some of the journals in which her articles can be found are Isis, Monist, History of Political Economy, Public Affairs Quarterly, Daedaelus, Journal of Economic Perspectives, and Studies in the History and Philosophy of Science. Her first book, A world ruled by number (1990) examines the emergence of mathematical economics in the second half of the nineteenth century. Her second book, The natural origins of economics (2005), traces the transformation of economics from a natural to a social science. She also has two co-edited collections, Oeconomies in the age of Newton (2003), with Neil De Marchi, and David Hume’s political economy (2008), with Carl Wennerlind. She is currently writing a monograph on Hume’s economics, as well as articles on the history and philosophy of bioeconomics. She is currently president of the History of Economics Society. -/- EJPE interviewed Margaret Schabas at the University of British Columbia in March 2013. In this interview, she recounts her earliest foray into the history and philosophy of economics, the conceptual trade between economics and natural science, and her most recent undertaking: the history and philosophy of bioeconomics. (shrink)

This paper argues for a methodological point that bears on a relatively long-standing debate concerning collective beliefs in the sense elaborated by Margaret Gilbert: are they cases of belief or rather of acceptance? It is argued that epistemological accounts and distinctions developed in individual epistemology on the basis of considering the individual case are not necessarily applicable to the collective case or, more generally, uncritically to be adopted in collective epistemology.

This thesis is about making decisions when we are uncertain about what will happen, how valuable it will be, and even how to make decisions. Even the most sure-footed amongst us are sometimes uncertain about all three, but surprisingly little attention has been given to the latter two. The three essays that constitute my thesis hope to do a small part in rectifying this problem. The first essay is about the value of finding out how to make decisions. Society spends (...) considerable resources funding people (like me) to research decision-making, so it is natural to wonder whether society is getting a good deal. This question is so shockingly underresearched that bedrock facts are readily discoverable, such as when this kind of information is valuable. My second essay concerns whether we can compare value when we are uncertain about value. Many people are in fact uncertain about value, and how we deal with this uncertainty hinges on these comparisons. I argue that value comparisons are only sometimes possible; I call this weak comparability. This essay is largely a synthesis of the literature, but I also present an argument which begins with a peculiar view of the self: it is as if each of us is a crowd of different people separated by time (but connected by continuity of experience). I’m not the first to endorse this peculiar view of the self, but I am the first to show how it supports the benign view that value is sometimes comparable. We may be uncertain of any decision rules, even those that would tell us how to act when we face uncertainty in decision rules. We may be uncertain of how to decide how to decide how to... And so on. If so, we might have to accept infinitely many decision rules just to make any mundane decision, such as whether to pick up a five-cent piece from the gutter. My third essay addresses this problem of regress. I think all of our decisions are forced: we must decide now or continue to deliberate. Surprisingly, this allows us to avoid the original problem. I call this solution “when forced, do your best”. (shrink)

This analysis summarizes conclusions on an evolutionary model for the origin of moral and religious capacities in the genus Homo. The authors’ published model (2020, Routledge) is now extended to the emergence of nascent theological thinking, augmenting the previous line of theory based on genomics, cognitive science, neuroscience, paleoneurology, cognitive archaeology, ethnography, and modern social science. This analysis concludes that findings support the earliest theological thinking in Homo sapiens, but not in an earlier species, Homo erectus, and clarifies why and (...) when it likely began. Types of anatomy, behavior, neurology, and cognition are presented that support tendencies to frame a structure of religious principles and a set of supernatural figures that early humans would consider right, just, exemplary, and even sacred. Stages of emergent physical, behavioral, and cognitive features are presented in tables. While based on published research results in the sciences, the model is presented here with anticipation of future testing. (shrink)

This paper raises two problems for plan-expressivism concerning normative judgments about non-corealizable actions: actions which cannot both be performed. First, plan-expressivists associate normative judgment with an attitude which satisfies a corealizability constraint, but this constraint is (in the interpersonal case) unwarranted, and (in the intrapersonal case) warranted only at the price of a contentious normative premise. Ayars (2022) holds that the pair of judgments ‘A should φ’ and ‘B should ψ’ is coherent only if one believes that A can φ (...) while B ψ’s. But this is false. Both Gibbard (2003) and Ayars hold that the pair of judgments ‘A should φ’ and ‘A should ψ’ is coherent only if one believes that A can φ and ψ. But this assumes possibilism. Second, the paper demonstrates, cases involving interpersonal non-corealizability prompt judgments about what multiple agents should do which – contra Gibbard – are not plausibly associated with any planning subject. (shrink)

New theological understanding can emerge with the advancement of scientific knowledge and the use of new concepts, or older concepts in new ways. Here, the authors present a proposal to extend the concept of “rescue and recovery” found in the United Nations Law of the High Seas, off‐world and within a broader purview of other intelligent and self‐aware species that humans may someday encounter. The notion of a morality that extends to off‐world species is not new, but in this analysis, (...) rescue and recovery become an imperative when any intelligent and self‐aware species is in harm's way. Rescue and recovery encompass a necessary action component except perhaps in those cases where rescuers are in danger. The authors explore three biblical examples of rescue and recovery to derive a fundamental meaning of the concept. (shrink)

Amartya Sen has recently leveled a series of what he alleges to be quite serious very general objections against Rawls, Rawlsian fellow travelers, and other social contract accounts of justice. In The Idea of Justice, published in 2009, Sen specifically charges his target philosophical views with what calls transcendentalism, procedural parochialism, and with being mistakenly narrowly focused on institutions. He also thinks there is a basic incoherence—arising from a version of Derek Parfit’s Identity Problem—internal to the Rawslian theoretical apparatus. Sen (...) would have political philosophy pursue intersocietal comparisons of relative justice more directly and in the manner of social choice theory. Yet the positive argument he develops in support of this method is quite thin. That aside, Sen’s polemical strategy of inflicting death by a thousand cuts is ineffective against the Rawlsian paradigm. For, as I show herein, none of these criticisms have the force we might be led to expect. (shrink)

Essential Microeconomics is designed to help students deepen their understanding of the core theory of microeconomics. Unlike other texts, this book focuses on the most important ideas and does not attempt to be encyclopedic. Two-thirds of the textbook focuses on price theory. As well as taking a new look at standard equilibrium theory, there is extensive examination of equilibrium under uncertainty, the capital asset pricing model, and arbitrage pricing theory. Choice over time is given extensive coverage and includes a basic (...) introduction to control theory. The final third of the book, on game theory, provides a comprehensive introduction to models with asymmetric information. Topics such as auctions, signaling and mechanism design are made accessible to students who have a basic rather than a deep understanding of mathematics. Examples and diagrams are used to illustrate issues as well as formal derivations. (shrink)

In discussions of religious disagreement, some epistemologists have suggested that religious disagreement is distinctive. More specifically, they have argued that religious disagreement has certain features which make it possible for theists to resist conciliatory arguments that they must adjust their religious beliefs in response to finding that peers disagree with them. I consider what I take to be the two most prominent features which are claimed to make religious disagreement distinct: religious evidence and evaluative standards in religious contexts. I argue (...) that these two features fail to distinguish religious disagreement in the ways they have been taken to. However, I show that the view that religious disagreement is not a unique form of disagreement makes religious disagreement less, rather than more, worrisome to the theist who would prefer to rationally remain steadfast in her religious beliefs. (shrink)

This chapter includes Margaret Floy Washburn’s discussion of the basis of inferences about animal minds and her discussion of what it is like to be an amoeba.

This paper argues that there is a distinctive vice of hypocrisy, which is Janus-faced. The vice of hypocrisy is the self-excepting avoidance of a particular pain, namely, the pain associated with being an object of blame one believes deserved. One can self-exceptingly avoid this pain attitudinally or behaviorally. With “attitudinal” hypocrisy, a person avoids it at the level of her beliefs: she avoids forming the belief that she is blameworthy for some act, while blaming others for their comparable acts. With (...) “behavioral” hypocrisy, by contrast, a person avoids it at the level of her behavior. She shields herself from the blame she believes her acts merit (e.g. by hiding what she has done), while blaming others for their comparable acts. The paper argues that both forms of hypocrisy are objectionable and explains how they are in tension, such that a given instance of the vice will typically involve only one or the other. Though both attitudinal and behavioral hypocrisy selectively spare the hypocrite the same pain, they require incongruous moral-psychological states: the attitudinal hypocrite avoids blaming herself, while the behavioral hypocrite proceeds on the assumption she is blameworthy. (shrink)

We provide a novel defense of the possibility of level-splitting beliefs and use this defense to show that the steadfast response to peer disagreement is not, as it is often claimed to be, unnecessarily dogmatic. To provide this defense, a neglected form of moral disagreement is analysed. Within the context of this particular kind of moral disagreement, a similarly neglected form of level-splitting belief is identified and then defended from critics of the rationality of level-splitting beliefs. The chapter concludes by (...) showing that proponents of the steadfast response to peer disagreement can adopt this form of level-splitting belief in the context of these moral disagreements while exemplifying intellectual humility, rather than dogmatism. (shrink)

This article examines two manga, Stop!! Hibari-Kun! and No Bra, which prefigure the increasingly popular anime and manga genre of otokonoko from a queer studies perspective. Otokonoko, also known as otoko no musume, is a genre of manga in which persons assigned male at birth (AMAB) wear women’s clothing and are perceived as attractive women. The term otokonoko (男の娘) is pronounced identically to the term男の子, meaning boy-child; however, due to a pun in the kanji which replaces "child" (子) with "daughter"/"girl" (...) (娘), it translates to “boy-girl”, “boy-daughter”, or sometimes“boy-princess”. It is often translated into English as “cross-dresser”. The genre emerged in the early 2000s and has since become a popular point of reference and conversation both within and outside of anime and manga communities. Both the genre, and its titular characters have become iconic within both Japanese and Western online culture. As with most genres, the otokonoko genre is trope heavy, so I decided to look at works that prefigure the genre to better understand the appeal without the weight of the traditions of the genre weighing too heavily on the content. Both Stop!! Hibari-Kun! and No Bra follow the story of a boy who becomes increasingly attracted to a gender ambiguous character assigned male at birth, but who appears female to most. Both manga are centrally about this conflict between the love interests’ perceived maleness and the protagonists perceived heterosexuality. The article analyses the appeal of each work to both male and trans feminine readers, because what would later become the otokonoko genre is popular with both male and trans feminine readers. It also argues that these manga offer something unique from Western depictions of transgender lives, based on the popularity of manga and anime among Western trans feminine readers. (shrink)

This dissertation is concerned with a fundamental problem at the heart of Arendt’s The Human Condition—namely, ‘the problem of idleness’. This problem is related to the three types of human Arendt identifies as correlated to dominant activities in one’s life, animal laborans, homo faber, and the acting person. It explores Arendt’s predictions of an oncoming automation crisis, and the possibility of a corresponding crisis in the production—consumption cycle. The problem of idleness can be understood as the claim that if people (...) are provided freedom from job-holding so that they may pursue other activities, they would likely turn to consumption to occupy their time. I claim that this problem of idleness is important in any consideration of an oncoming automation crisis, especially in relation to Universal Basic Income (UBI) as a solution to such a crisis. I claim that there is a hole in the UBI literature concerning this problem of idleness, and if left unaddressed it would result in both an ineffective UBI, and in a crisis of meaning for the general populace. This dissertation demonstrates what the problem of idleness is, why it is important, and what possible solutions exist. This contributes to the UBI literature by diagnosing and attempting to solve a gap in the literature which I argue would cause practical challenges in the implementation and stability of a UBI system. I also contribute to the Arendtian literature by problematizing traditional readings of Arendt, and offering a reappraisal of her thought on Marx, art, and the social. (shrink)

Approaching the settlement of our Moon from a practical perspective, this book is well suited for space program planners. It addresses a variety of human factor topics involved in colonizing Earth's Moon, including: history, philosophy, science, engineering, agriculture, medicine, politics & policy, sociology, and anthropology. Each chapter identifies the complex, interdisciplinary issues of the human factor that arise in the early phases of settlement on the Moon. Besides practical issues, there is some emphasis placed on preserving, protecting, and experiencing the (...) lunar environment across a broad range of occupations, from scientists to soldiers and engineers to construction workers. The book identifies utilitarian and visionary factors that shape human lives on the Moon. It offers recommendations for program planners in the government and commercial sectors and serves as a helpful resource for academic researchers. Together, the coauthors ask and attempt to answer: “How will lunar society be different?”. (shrink)

Poetry is the most complex and intricate of human language used across all languages and cultures. Its relation to the worlds of human experience has perplexed writers and readers for centuries, as has the question of evaluation and judgment: what makes a poem "work" and endure. The Poem as Icon focuses on the art of poetry to explore its nature and function: not interpretation but experience; not what poetry means but what it does. Using both historic and contemporary approaches of (...) embodied cognition from various disciplines, Margaret Freeman argues that a poem's success lies in its ability to become an icon of the felt "being" of reality. Freeman explains how the features of semblance, metaphor, schema, and affect work to make a poem an icon, with detailed examples from various poets. By analyzing the ways poetry provides insights into the workings of human cognition, Freeman claims that taste, beauty, and pleasure in the arts are simply products of the aesthetic faculty, and not the aesthetic faculty itself. The aesthetic faculty, she argues, should be understood as the science of human perception, and therefore constitutive of the cognitive processes of attention, imagination, memory, discrimination, expertise, and judgment. (shrink)

Most philosophical discussions of disagreement have used idealized disagreements to draw conclusions about the nature of disagreement. I closely examine an actual, non-idealized disagreement in dinosaur paleobiology and show that it can not only teach us about the features of some of our real world disagreements, but can help us to argue for the possibility of reasonable real world disagreement.

The scope of the sexual abuse of minors’ crises within the Catholic Church examined in conjunction with the purpose of temporal goods, the responsibility of the episcopate, the meaning of good stewardship, the faithful’s obligation to financially support the church, and compensation to alleged victims and their attorneys presents a realistic quandary for the Christifideles. -/- Should the Church replete with its perceived “deep pockets” be “selling off” temporal goods to remunerate lawsuits, which in some situations far exceed those of (...) other “institutions?” Should there be limits? Moreover, one ought to also contemplate whether there is a difference in the “handling” or disposition of sexual abuse cases involving minors when the competent authority has knowingly increased the risk of financial liability to the faithful. What should happen? This brief analysis seeks to examine the above questions as they apply to dioceses in the U.S. and its territories. Inquiry concerning canon 1254, inter alia in the 1983 Code of Canon Law may allow insight vis-à-vis the connotation of “temporal goods,” their application, and relevancy to restitution regarding the sexual abuse of minors. -/- . (shrink)

Typical agreements can be seen as joint decisions, inherently involving obligations of a distinctive kind. These obligations derive from the joint commitment' that underlies a joint decision. One consequence of this understanding of agreements and their obligations is that coerced agreements are possible and impose obligations. It is not that the parties to an agreement should always conform to it, all things considered. Unless one is released from the agreement, however, one has some reason to conform to it, whatever else (...) is true. In this sense, one is under an obligation to the other parties. The relevance of these points to the issue of political obligation is discussed. (shrink)

Among other things, this paper considers what so-called collective guilt feelings amount to. If collective guilt feelings are sometimes appropriate, it must be the case that collectives can indeed be guilty. The paper begins with an account of what it is for a collective to intend to do something and to act in light of that intention. An account of collective guilt in terms of membership guilt feelings is found wanting. Finally, a "plural subject" account of collective guilt feelings is (...) articulated, such that they involve a joint commitment to feel guilt as a body. (shrink)

Collective action is interpreted as a matter of people doing something together, and it is assumed that this involves their having a collective intention to do that thing together. The account of collective intention for which the author has argued elsewhere is presented. In terms that are explained, the parties are jointly committed to intend as a body that such-and-such. Collective action problems in the sense of rational choice theory—problems such as the various forms of coordination problem and the prisoner’s (...) dilemma—are then considered. An explanation is given of how, when such a problem is interpreted in terms of the parties’ inclinations, a suitable collective intention resolves the problem for agents who are rational in a broad sense other than the technical sense of game theory. Key Words: rationality • collective action • collective intention • joint commitment. (shrink)

Permissivism is the thesis that, for some body of evidence and a proposition p, there is more than one rational doxastic attitude any agent with that evidence can take toward p. Proponents of uniqueness deny permissivism, maintaining that every body of evidence always determines a single rational doxastic attitude. In this paper, we explore the debate between permissivism and uniqueness about evidence, outlining some of the major arguments on each side. We then consider how permissivism can be understood as an (...) underdetermination thesis, and show how this moves the debate forward in fruitful ways: in distinguishing between different types of permissivism, in dispelling classic objections to permissivism, and in shedding light on the relationship between permissivism and evidentialism. (shrink)

The goal of this pilot study is to investigate expressions of the collective disquiet of people in the first months of Covid-19 pandemic, and to try to understand how they manage covert risk, especially with religion and magic. Four co-authors living in early hot spots of the pandemic speculate on the roles of science, religion, and magic, in the latest global catastrophe. They delve into the consolidation that should be occurring worldwide because of a common, viral enemy, but find little (...) evidence for it. They draw parallels to biblical works, finding evidence of a connection between plague and “social strife.” They explore changes in the purviews of science, religion, and magic, and how and why they have changed, as three systems of covert risk management. They speculate on the coming wave of grief when the world populations finally decide that too many people have died, and they envision cultural changes on the other side of the pandemic, to lifestyles, travel, reverse urbanization, and living and working in smaller communities. Using an unusual approach named “crowd-sourced ethnography”, they conduct un-traditional ethnography and speculate on management of covert risk in their native countries. (shrink)

We argue that stereotypes associated with concepts like he-said–she-said, conspiracy theory, sexual harassment, and those expressed by paradigmatic slurs provide “normative inference tickets”: conceptual permissions to automatic, largely unreflective normative conclusions. These “mental shortcuts” are underwritten by associated stereotypes. Because stereotypes admit of exceptions, normative inference tickets are highly flexible and productive, but also liable to create serious epistemic and moral harms. Epistemically, many are unreliable, yielding false beliefs which resist counterexample; morally, many perpetuate bigotry and oppression. Still, some normative (...) inference tickets, like some activated by sexual harassment, constitute genuine moral and hermeneutical advances. For example, our framework helps explain Miranda Fricker’s notion of “hermeneutical lacunae”: what early victims of “sexual harassment” — as well as their harassers — lacked before the term was coined was a communal normative inference ticket — one that could take us, collectively, from “this is happening” to “this is wrong.”. (shrink)

I provide a critical review of Moti Mizrahi's The Relativity of Theory, expounding on the book's strengths and then providing an extended argument that Mizrahi mischaracterizes the epistemic attitude of concern to antirealism about science as well as the practical stakes involved in adopting the antirealist position.

Vulnerability is a notion discussed in feminist philosophy as a basis for a morality that widens our sense of those whose deaths are grievable. Vulnerability and grievability also factor in reproductive ethics. This essay employs recognition theory to analyze critically how these notions are mobilized in conservative Christian anti-abortion writings and in feminist philosophy. This analysis exposes weaknesses and misrecognition in both sets of discourses. In response, I offer theological arguments for recognizing fetal value without implying a right to life (...) and for acknowledging how human finitude and the precarity of pregnancy render gestational hospitality a discretionary, not obligatory, moral act. (shrink)

Margaret Crosland argues that it was the Marquis de Sade, infamous for dominating women, who was in fact dominated by women. The important people in his life, those with whom he had direct contact, and who gave him friendship and support, were women; he knew the men important to him mostly indirectly, through their books. Crosland makes the case that de Sade's writing is often discounted due to an overly literal reading of his work, and that his writings remain (...) an important place to see the principles of materialism worked out to one kind of logical extreme. Crosland's essay additionally serves as a brief overview of the changes in de Sade's writing over the course of his life. (shrink)

Slurs have been standardly assumed to bear a very direct, very distinctive semantic relationship to what philosophers have called “neutral counterpart” terms. I argue that this is mistaken: the general relationship between paradigmatic slurs and their “neutral counterparts” should be assumed to be the same one that obtains between ‘chick flick’ and ‘romantic comedy’, as well a huge number of other more prosaic pairs of derogatory and “less derogatory” expressions. The most plausible general relationship between these latter expressions — and (...) thus, I argue, between paradigmatic slurs and “neutral counterpart” terms — is one of overlap in presumed extension, grounded in overlap in associated stereotypes. The resulting framework has the advantages of being simple, unified, and, unlike its orthodox rivals, neatly accommodating of a much wider range of data than has previously been considered. More importantly, it positions us to better understand, identify, and confront the insidious mechanisms of ordinary bigotry. (shrink)

The editors cull the works of 11 noted French and German philosophers for their contributions to the debate about what animals are like and how we should relate to them. Each selection gives the gist of the philosopher's view followed by a noted scholar's comments. The result, as Peter Singer notes in his merciless Foreward, is that most of the Continentals have had almost nothing of interest to say on the topic.

A quarter of a century ago, the first systematic behavioral experiments were performed to clarify the nature of color constancy—the effect whereby the perceived color of a surface remains constant despite changes in the spectrum of the illumination. At about the same time, new models of color constancy appeared, along with physiological data on cortical mechanisms and photographic colorimetric measurements of natural scenes. Since then, as this review shows, there have been many advances. The theoretical requirements for constancy have been (...) better delineated and the range of experimental techniques has been greatly expanded; novel invariant properties of images and a variety of neural mechanisms have been identified; and increasing recognition has been given to the relevance of natural surfaces and scenes as laboratory stimuli. Even so, there remain many theoretical and experimental challenges, not least to develop an account of color constancy that goes beyond deterministic and relatively simple laboratory stimuli and instead deals with the intrinsically variable nature of surfaces and illuminations present in the natural world. (shrink)

For a stable visual world, the colours of objects should appear the same under different lights. This property of colour constancy has been assumed to be fundamental to vision, and many experimental attempts have been made to quantify it. I contend here, however, that the usual methods of measurement are either too coarse or concentrate not on colour constancy itself, but on other, complementary aspects of scene perception. Whether colour constancy exists other than in nominal terms remains unclear.

We argue for three main claims. First, the sentence ‘A and B ought to φ and ψ’ can express what we a call a joint-ought claim: the claim that the plurality A and B ought to φ and ψ respectively. Second, the truth-value of this joint-ought claim can differ from the truth-value of the pair of claims ‘A ought to φ’ and ‘B ought to ψ.’ This is because what A and B jointly ought to do can diverge from what (...) they individually ought to do: it may be true that A and B jointly ought to φ and ψ respectively, yet false that A ought to φ and false that B ought to ψ; and vice-versa. Third, either of two prominent semantic analyses of ‘ought’ – Mark Schroeder’s relational semantics, and Angelika Kratzer’s modal semantics – can model joint-ought claims and this difference in truth-value. (shrink)

As analysis of Kant’s account of virtue in the Lectures on Ethics shows that Kant thinks of virtue as a form of moral self-mastery or self-command that represents a model of self-governance he compares to an autocracy. In light of the fact that the very concept of virtue presupposes struggle and conflict, Kant insists that virtue is distinct from holiness and that any ideal of moral perfection that overlooks the fact that morality is always difficult for us fails to provide (...) an appropriate model of human virtue. No matter how morally good we are or become, virtue remains a disposition to do one’s duty from duty, out of necessitation by practical reason. Yet, even though finite rational beings require a power of self-constraint in accordance with the commands of duty to comply with the law (which we obey reluctantly), the virtuous agent displays a unified soul that is at peace. This picture of virtue uncovered from the Lectures on Ethics thus reveals the way in which Kant’s conception of virtue accords with his foundational commitments in his moral theory, while at the same time representing a more complex theory of moral character and a life lived in accordance with practical reason. (shrink)

Wherever philosophers disagree, one of the things at issue is likely to be what they disagree about, itself. In addition to asking whether moral realism is true, and which forms of moral realism are more likely to be true than others, we can also ask what it would mean for some form of moral realism to be true. The usual aspiration of such inquiry is to find definitions that all can agree on, so that we can use terms in a (...) uniform way. But we doubt that this aspiration is always possible, or even desirable. It will be our goal in this chapter to sketch out some of our reasons for such skepticism, and to lay out a picture of what philosophical inquiry can look like in metaethics and beyond, even when it is impossible to reach uniform agreement on the terms of the debate. (shrink)

Transitional Justice (TJ) focuses on the processes of dealing with the legacy of large-scale past abuses (in the aftermath of traumatic experiences such as war or authoritarianism) with the aim of fostering domestic justice and creating the basis for a sustainable peace. TJ however also entails the problem of how a torn society may be able to become a self-determining member of a just international order. This paper presents a minimal conception of TJ, which departs from Rawls' conception of normative (...) stability of the international order, which suggests disentangling the two goals of fostering democracy within torn societies and TJ itself. The scope of TJ is therefore limited to enabling these societies to create minimal internal conditions for joining a just international order on equal footing. This paper makes an original contribution to two different debates, namely normative research on TJ, and post-Rawlsian literature in general. First, it provides a new direction for normative theorizing about TJ which takes both its domestic and international dimensions seriously into consideration. Second, it extends Rawls' political liberal outlook to an area where it is not usually understood to apply. (shrink)

In lieu of an abstract, see the following excerpt: -/- Though his work has until now gone untranslated and been largely ignored in English scholarship, the historian of philosophy François Châtelet played a major role in the development of French thought that is on par with that of his more well-known contemporaries. Born in 1925, Châtelet was founding member of the University of Vincennes, Paris VIII’s experimental department of philosophy alongside Michel Foucault in the aftermath of the 1968 student protests. (...) In 1983, he would establish the Collège Internationale de Philosophie in Paris along with other prominent philosophers, an institution that in Alessandra Campana’s words, is at “the forefront of militant and engaged critical thinking,” in which it has sought to “relocate philosophy at the intersection of science, politics, psychoanalysis, art and literature, jurisprudence, and economy.” Châtelet’s association with radical educational institutions and the interdisciplinarity of research undertaken at the latter both point to what can be understood to be the essence of his philosophical project: that the history of philosophy is also a politics of philosophy. La Grèce Classique, La Raison, L’État, which was first published in 1978 and appears here in translation for the first time under the title Classical Greece, Reason, and the State, is exemplary in this regard, providing a powerful critique of the history of philosophy and its purported Greek origins. As Deleuze argues, Châtelet reveals that “Athens was not the advent of an eternal reason, but the singular event of a provisional rationalisation. In this view, the essence of classical philosophy cannot be extended to the contemporary era—neither in its original form, or in a revised form that has been modified and updated across the passage of time. Therefore, by politicising philosophy and its history, Châtelet’s work also shows philosophy to be indicative of a particular cultural moment, rather than as an the state, philosophy, and the tyranny of the logos · isolated discipline cut off from the influences of material life. He establishes a form of ‘rational empiricism’ for conducting a history of political philosophy that rejects universality for potentiality. Said otherwise, his work is indicative of what might be called the poststructuralist critique of historical narrative surrounding the canon of western thought, a critique that Michael Hardt rightfully argues “has problematised the foundations of philosophical and political thought.” However, Châtelet has made important contributions to the poststructuralist approach to theorising the western tradition that remain novel and insightful to a contemporary audience, rather than simply being one of many to problematise philosophy’s purported foundations. (shrink)

Simone de Beauvoir and Jean-Paul Sartre struggled for the whole of their philosophical careers against one of modern Western philosophy's most pervasive concepts, the Cartesian notion of self. A notion of self is always a complex of ideas; in the case of Beauvoir and Sartre it includes the ideas of embodiment, temporality, the Other, and intersubjectivity. This essay will show the considerable part that gender, especially Beauvoir's position as a woman in twentieth-century France, played in the development, presentation and reception (...) of the couple's alternative formulation. (shrink)

This thesis explores attempts to characterise the structure of reality. Three notions stand out: Lewisian naturalness, Sider’s ‘structure’, and grounding, where the latter has become the most popular way to characterise the structure of reality in the contemporary literature. I argue that none of these notions, as they are currently understood, are suited for limning the metaphysical structure of reality. In the first part of the thesis I argue that, by the lights of the relevant theories, both naturalness and structure (...) fall short of the theoretical role carved out for those posits. In the second part of the thesis I present two challenges to the ‘orthodox’ conception of grounding. The first contests the standard assumption that grounding is asymmetric, both by citing what I take to be best described as symmetric instances of grounding, and by developing and arguing for a new theory of metaphysical structure – ‘metaphysical interdependence’ – which takes grounding to be nonsymmetric. The second challenge concerns the relationship between grounding and explanation, and leads to a dilemma for the grounding theorist. My proposed resolution to the dilemma is to adopt an antirealist approach to grounding, which I further motivate and develop in the final chapter. (shrink)

This paper explores the events surrounding a string of robberies from the homes of young celebrities living in Los Angeles County by a group of teenagers referred to by the media as “The Bling Ring.” It argues that the group demonstrates the intersections of desire and materiality under the conditions of a culture driven by idolization of the celebrity, referring to the works of Jean Baudrillard, Pierre Bourdieu, and French collective Tiqqun. It further examines the events as a moment where (...) subjects were able to escape the life-narratives imposed upon them by the State. Rather than adhering to the norms of regular adolescent life, reproduced and enforced through what Michael Shapiro identifies as “national-time,” members of the Bling Ring endeavored to create their own lives according to what I refer to as “celebrity-time,” revealing processes of becoming in the work of Gilles Deleuze, and plasticity in that of Catherine Malabou. (shrink)

Small changes in daylight in the environment can produce large changes in reflected light, even over short intervals of time. Do these changes limit the visual recognition of surfaces by their colour? To address this question, information-theoretic methods were used to estimate computationally the maximum number of surfaces in a sample that can be identified as the same after an interval. Scene data were taken from successive hyperspectral radiance images. With no illumination change, the average number of surfaces distinguishable by (...) colour was of the order of 10,000. But with an illumination change, the average number still identifiable declined rapidly with change duration. In one condition, the number after two minutes was around 600, after 10 min around 200, and after an hour around 70. These limits on identification are much lower than with spectral changes in daylight. No recoding of the colour signal is likely to recover surface identity lost in this uncertain environment. (shrink)

Este trabalho procura documentar as espécies e os usos de plantas vendidas por ervatários numa feira semanal do bairro da Tijuca na cidade do Rio de Janeiro. Foi realizado entre os meses de agosto/98 e agosto/99, e participaram da pesquisa quatro vendedores, com média de 15 anos de experiência no mercado, fornecendo as plantas e informações sobre seus nomes vulgares, usos e o preparo dos remédios. A feira foi visitada regularmente e os espécimes encontrados foram coletados, fotografados, herborizados e identificados (...) através da consulta de livros, chaves e especialistas, e comparação com exemplares de herbário. A coleta resultou em 151 espécies distribuídas em 59 famílias, a melhor representada sendo Asteraceae (21), Lamiaceae (13), Solanaceae (9), Leguminosae (6), e as restantes representadas por até 5 espécies. As plantas foram classificadas em 4 categorias segundo a procedência: comprada de terceiros (16%), cultivada nos jardins particulares dos vendedores (23%), ruderal (21%), e coletada da Mata Atlântica (40%). Foram documentadas 60 utilidades medicinais e rituais, e 15 formas de preparar as ervas, o número de indicações sendo 30% para uso externo e 70% para uso interno, e a forma mais comum, o chá. Além dos dados obtidos na feira, uma descrição botânica e um levantamento bibliográfico dos usos na medicina popular e em rituais afro-brasileiros são apresentados para cada espécie. Analisa-se o papel das plantas na saúde e na vida religiosa das pessoas do bairro, o conhecimento dos ervatários e a preocupante coleta das plantas da Mata Atlântica. (shrink)

As we look beyond our terrestrial boundary to a multi-planetary future for humankind, it becomes paramount to anticipate the challenges of various human factors on the most likely scenario for this future: permanent human settlement of Mars. Even if technical hurdles are circumvented to provide adequate resources for basic physiological and psychological needs, Homo sapiens will not survive on an alien planet if a dysfunctional psyche prohibits the utilization of these resources. No matter how far we soar into the stars, (...) our psychologies for future generations will be forever tethered to the totality of our surroundings. By shaping our environment toward survival and welfare during the voyage to Mars and in a Martian colony, we indirectly shape our psyches and prepare them for a mission of unprecedented alienation and duration. Once on Mars, human factors such as leadership structure, social organization and code of conduct, group size, gender balance, developmental cycle, mobility, length of stay and the ecological settings and type and manner of subsistence, will create a novel Martian culture. The degree that settlers are severed from the Earth will affect how radically foreign this culture will be when compared with cultures on Earth. (shrink)

Multinational companies commonly and increasingly undertake their research in low and middle-income countries through commercial clinical research organizations (CROs). The involvement of these scientific middle men complicates the application of the theories of justice. We examine those complexities, and conclude that while the difficulties are not immune to analysis in terms of these theories, the theories have to be deployed in new ways in order to be useful in the new commercial world.