Matthew Kramer has recently defended a novel justification for the death penalty, something he calls the purgative rationale. According to this rationale, the death penalty can be justifiably implemented if it is necessary in order to purge defilingly evil offenders from a moral community. Kramer claims that this rationale overcomes the problems associated with traditional rationales for the death penalty. Although Kramer is to be commended for carving out a novel niche in a well-worn dialectical space, (...) I argue that his rationale falls somewhat short of the mark. By his own lights, a successful justification of the death penalty must show that death is the minimally invasive, most humane means to some legitimate moral end. But even if we grant that his rationale picks out a legitimate moral end, there are at least three alternatives to death, either ignored or not fully considered by Kramer, which would seem to satisfy that end in a less invasive, more humane manner. (shrink)

While we agree in broad strokes with the characterisation of rationalization as a “useful fiction,” we think that Fiery Cushman's claim remains ambiguous in two crucial respects: (1) the reality of beliefs and desires, that is, the fictional status of folk-psychological entities and (2) the degree to which they should be understood as useful. Our aim is to clarify both points and explicate the rationale of rationalization.

The dominant view today on evolutionary progress is that it has been thoroughly debunked. Even value-neutral progress concepts are seen to lack important theoretical underpinnings: natural selection provides no rationale for progress, and natural selection need not even be invoked to explain large-scale evolutionary trends. In this paper I challenge this view by analysing how natural selection acts in heterogeneous environments. This not only undermines key debunking arguments, but also provides a selectionist rationale for a pattern of “evolutionary (...) unfolding”, where life radiates across an increased range of exploitation of environmental heterogeneity. (shrink)

Air pollution is a considerable environmental stressor for urban residents in developing countries. Perceived health risks of air pollution might induce migration intention among inhabitants. The current study employed the Bayesian Mindsponge Framework (BMF) to investigate the rationale behind the domestic and international migration intentions among 475 inhabitants in Hanoi, Vietnam – one of the most polluted capital cities worldwide. We found that people perceiving more impacts of air pollution in their daily life are more likely to have migration (...) intention. The effect of perceived air pollution impact on international migration intention is stronger than that of domestic migration. Acknowledging a family member’s air pollution-induced sickness moderated the association between perceived air pollution impact and domestic migration intention, while the personal experience of air pollution-induced sickness did not. In contrast, the moderation effect of personal experience of sickness became significant in the international migration circumstance, but the effect of information about a family member’s sickness was trivial. The findings suggest that urban inhabitants’ consideration of air pollution averting strategies reflects some characteristics of Homo Oeconomicus. Additionally, the individual’s socio-economic decision is seemingly insignificant on a social scale. Still, through environmental stressors as catalysts, such decisions might result in considerable social outcomes (e.g., internal migration and emigration). (shrink)

Causal selection has to do with the distinction we make between background conditions and “the” true cause or causes of some outcome of interest. A longstanding consensus in philosophy views causal selection as lacking any objective rationale and as guided, instead, by arbitrary, pragmatic, and non-scientific considerations. I argue against this position in the context of causal selection for disease traits. In this domain, causes are selected on the basis of the type of causal control they exhibit over a (...) disease of interest. My analysis clarifies the principled rationale that guides this selection and how it involves both pragmatic and objective considerations, which have been overlooked in the extant literature. (shrink)

A widely circulated list of spurious proof types may help to clarify our understanding of informal mathematical reasoning. An account in terms of argumentation schemes is proposed.

Over the course of the twentieth century, the notion of the systematicity of thought has acquired a much narrower meaning than it used to carry for much of its history. The so-called “systematicity debate” that has dominated the philosophy of language, cognitive science, and AI research over the last thirty years understands the systematicity of thought in terms of the compositionality of thought. But there is an older, broader, and more demanding notion of systematicity that is now increasingly relevant again. (...) To recover this notion from under the shadow of the systematicity debate, I distinguish between (i) the systematicity of thinkable contents, (ii) the systematicity of thinking, and (iii) the ideal of systematic thought. I then deploy this distinction to critically evaluate Fodor’s systematicity-based argument for the language of thought hypothesis before recovering the notion of the systematicity of thought as a regulative ideal, which has historically shaped our understanding of what it means for thought to be rational, authoritative, and scientific. To assess how much systematicity we need from AI models, I argue that we must look to the rationales for systematizing thought. To this end, I recover five such rationales from the history of philosophy and identify five functions served by systematization. Finally, I show how these can be used to arrive at a dynamic understanding of the need to systematize thought that can tell us what kind of systematicity is called for and when. (shrink)

Dies ist eine vollständig neue Herleitung der Fundamente der Erkenntnistheorie und philoso­phischen Ethik, sowie kritische Zusammenfassung des aktuellen Forschungsstandes. Im Zentrum steht dabei die Frage, inwiefern Erkenntnis der Wirklichkeit möglich ist, sowie um die Suche nach elementaren Rechtfertigungen, auf denen letztlich jegliche Erkenntnis aufbaut. Über sechzehn Jahre hinweg habe ich das Rechtfertigungsproblem ergründet, sowie bestehende Theorien und Argumentationen umfassend analysiert, um ein ultimatives Grundlagenwerk der Erkenntnistheorie und philoso­phischen Ethik zu schaffen. Mein Ziel ist es, eine moderne Erkenntnistheorie aufzustellen, die eine (...) vollständige Rechtfertigung auf allen Ebenen liefern kann, sowie die Fundamente der wahrheitssuchenden, theore­tischen Philosophie auf eine neue Ebene des Verstehens und der argumentativen Schlüssigkeit zu heben. Mit diesem Grundlagenwerk will ich einen voraussetzungsfreien, voll­ständig hergeleiteten Erkenntnisstand schaffen, der auf einem sicheren Fundament steht. Einflussreiche Positionen der wissenschaftlichen Philosophie werden in ihren komplexen Verzweigungen und Vernetzungen aufschlussreich verbunden. Die Theorien und Argumentationen sind natürlich keinesfalls abgeschlossen, sondern stehen zur Diskussion offen, und sind zum Teil als aktives Forschungsprojekt zu verstehen. Ich arbeite daran, sie im Austausch mit der Fachwelt weiterzuentwickeln und weiter­zugeben. ––––––––––––––– Programm — mit fachlichen Begrifflichkeiten: Der erkenntnistheoretische Teil untersucht die ontologischen und epistemischen Fragen des Realismus von Wirklichkeit und Bewusstsein. Es zeigt sich, dass sich die physikalische Wirklichkeit möglicherweise fundamental und damit auch ontologisch von (phänomenalen) Bewusstsein unterscheidet, welches durch die Wirklichkeit determiniert zu sein scheint (psychophysische Supervenienz; Epiphänomenalismus). Die Existenz und Erkennbarkeit der Wirklichkeit scheint aus einem direkten, naiven – aber rechtfertigungstheoretisch grundlegenden – Realismus logisch übertragen werden zu können (externalistische, realistische Rechtfertigung). Es wird untersucht, inwiefern bewusstes Erleben eine unfehlbare Grundlage (selbstevidente Basisüberzeugungen) für eine Fundierungstheorie liefert, und ob sich somit die Realismus-Hypothese der Wirklichkeit durch fundamentale Schlussmethoden rational begründen lässt (internalistische Rechtfertigung). Unsere fundamentalen Schlussmethoden, um von Gegebenen auf Unbekanntes zu schließen, lassen sich als bestimmte Arten von Induktion und Abduktion identifizieren, deren herkömmliche Begründungsversuche untersucht werden. So werden unsere induktiven, abduktiven, rationalen und logischen Grundlagen für Erkenntnisse, Annahmen und Theorien analysiert. Da Überzeugungen über Basisüberzeugungen hinaus immer unsicher sind, muss ihre Rechtfertigung nach dem Regressproblem in fundamentalen Schlüssen bzw. Rechtfertigungen enden, die schlicht gegeben sind, und nicht weiter gerechtfertigt werden können. Es zeigt sich, dass diese Schlüsse (bzw. Rechtfertigungen von nicht-Gegebenen) möglicherweise unserer fundamental-intuitiv-gegebenen Rationalität bzw. Logik entspringen (Intuitionismus) – bzw. nur dadurch „gerechtfertigt“ werden können, dass sie dieser entsprechen. (Dies entspricht einer intuitionistisch bzw. internalistisch-naturalistisch erweiterten Fundierungstheorie, und damit einer Kombination der klassischen Positionen Empirismus und Rationalismus.) Diese rein idealistische Argumentation, wird durch die Annahme, dass wir in einer physikalischen Wirklichkeit leben, „bestätigt“, da unser gesamtes Denken letztlich durch die Strukturen unseres Gehirns determiniert ist (evolutionäre Erkenntnistheorie). Abduktion und Induktion scheinen der rational alternativlosen, fundamentalen kognitiven Disposition zu entspringen, Gleichheiten bzw. sich wiederholende Unterschiede zusammenzufassen, und logische Verknüpfungen zu erkennen. Dies entspricht einer Reduktion gegebener Evidenz auf einen Informationsgehalt. Die realistische Rechtfertigung (zusätzlich zur instrumentalistischen Rechtfertigung) von Abduktion und auf ihr basierender Induktion scheint ebenfalls aus unserer fundamentalen Rationalität zu entspringen, und in ihrer Überzeugungsstärke an die Stärke der reduktiven Abduktivität gekoppelt zu sein. So nehmen wir reale, notwendige, induktiv fortgesetzte Gesetzmäßigkeiten an. Jeder externalistische Erkenntnisanspruch scheint (abgesehen von einem direkten Realismus) nur internalistisch gerechtfertigt werden zu können. Auch eine Rechtfertigung mittels Kohärenz (Kohärentismus) scheint auf Abduktion zu gründen. Die Verwendungen der Begriffe Wahrheit und Wissen verweisen aufgrund verschiedener, fehlbarer Rechtfertigungsarten bzw. ‑stärken in Alltag und Philosophie, also der kontextabhängigen Gültigkeit unvollständiger Rechtfertigung, auf einen Kontextualismus. Wahrheit und Wissen scheinen also möglicherweise für ein Subjekt nur unvollständig gerechtfertigt sein zu müssen, bis die Unvollständigkeit bzw. Fehlbarkeit ihrer Rechtfertigung begründet aufgezeigt wird (epistemic conservatism). Der Teil zur philosophischen Ethik untersucht das Konzept der Normativität und ethische Begriffe wie das Sollen, der Wertung und das Gute. Ethische/moralische Inhalte werden hinsichtlich ihrer Ontologie, Bedeutung, Wahrheit und Objektivität untersucht. Dazu zählt eine Analyse ethischer Theorien und Konzepte, wie Sensualismus, Subjektivismus, Relativismus, Realismus, Teleologie, Deontologie, Utilitarismus und moralischer Status. Dabei wird unter anderem geklärt, ob normative Fragen letztlich in kausalen Fakten gründen müssen (Naturalismus, Nonkognitivismus), und insofern rein beschreibend beantwortet werden können. Zuletzt wird eine präzise Definition des Begriffs der Gerechtigkeit aufgestellt. (shrink)

I discuss two accounts of rational religious faith that have recently been proposed by Peter Rohs and Volker Gerhardt, respectively, and critically explore the relations between (i) faith and knowledge and (ii) faith and hope. I argue that, if faith essentially involves some form of eschatological hope, then a theory of rational faith will have to include an analysis of rational hope.

My aim in this paper is to demonstrate that actual egalitarian social practices are unsustainable in most circumstances, thus diffusing Cohen’s conundrum by providing an ‘out’ for our rich egalitarian. I will also try to provide a balm for the troubles produced by continuing inequality, by showing how embracing a common conception of utopia can assist a society in its efforts towards establishing egalitarian practices. Doing so will first require an explanation of how giving, like any social practice, can be (...) thought of in terms of being externally suggested, internally willed, or some combination of the two. (shrink)

The article discusses retributive justice and punitive restraint in response to the worst types of crime. I take the Breivik Case as a starting point. Anders Behring Breivik was sentenced to 21 years of preventive detention for killing 69 people, mainly youths, at Utøya and 8 people in Oslo on July 22nd, 2011. Retributivist theories as well as commonly held retributive intuitions suggest that much harsher punishment is required for such crimes. According to some retributivist theories, most notably on the (...) influential theories of Kant and Hegel, the death penalty is warranted for murderers like Breivik. This suggests that the rationale for punitive restraint in a case like the Breivik Case can only be found in forward- looking, consequentialist theories of punishment, or by adding to retributivist theories a side-constraint in the form of a principle of parsimony. However, I argue that if we look closer at the function of punishment in the retributivist theories of Kant and Hegel, they too imply a rationale for punitive restraint, even for such horrific crimes as here discussed. Against Kant and Hegel’s own views on the death penalty, I argue that their broader “freedom theories” of retributive justice do not imply the justice of the death penalty or life imprisonment. In the last part of the article, I explore differences in the concepts of freedom entailed by Kant and Hegel’s theories, and I relate these to some of the background factors relevant to the Breivik Case. (shrink)

The aim of this paper is to show that intersubjective intelligibility, testability with the use of evidence, rational argumentation and objectivity are possible in the case of text interpretation. As far as one is willing to accept that the application of such standards make up science as a rational enterprise, one should also accept text interpretation as a rational enterprise and should be willing to qualify hermeneutics as a rational methodology of interpretation.

In Democratic Authority and the Separation of Church and State, Robert Audi addresses disagreements among equally rational persons on political matters of coercion by analysing the features of discussions between epistemic peers, and supporting a normative principle of toleration. It is possible to question the extent to which Audi’s views are consistent with the possibility of religious citizens being properly defined as epistemic peers with their non-religious counterparts, insofar as he also argues for some significant constraints on religious reasons in (...) public debates, and he advocates secular reasons being considered as equivalent to natural reasons. I shall also consider Jürgen Habermas’s criticism of Audi’s stance. One of Habermas’ main points focused on Audi’s strong division between religious and non-religious arguments that requires religious citizens to artificially split their reasons, while non-religiously affiliated citizens are not met with any similar requirement. Also, analysing the concept of epistemic parity, we can as well grasp some of the main features of the Habermasian idea of postsecularism. The difference between secular and postsecular views can be framed as hinging on what it means to be epistemic peers, thus bearing consequences on the understanding of the relationship between church and state—particularly regarding the nature of state neutrality and the different status of churches and organised secular groups. (shrink)

The climate change mitigation effort is being translated into several actions and discourses that make collateral benefits and their rationale increasingly relevant for sustainability, in such a way that they are now a constant part of the political agenda. Taking a broader and consensual perspective, co-benefits are considered here to be emerging advantages of implementing measures to lower greenhouse gases. Starting with the analysis of policy documents referring to two European urban transportation strategies, the emergent co-benefits are problematized and (...) discussed to better understand their moral aspect. Further ethical reflection is conducted after an analysis of some unintended consequences of the co-benefits rationale arising from the examples. The discussion focuses primarily on the challenges of an integrative moral justification for co-benefits and also for their role in the climate change mitigation effort. We also discuss the limitations of the current normative models that frame a co-benefits rationale, both from a moral viewpoint and in relation to the overall climate change mitigation strategy. In this article, we propose the concepts of well-being and freedom, as portrayed by the Capability Approach, as possible guiding notions for the moral and social evaluation of goodness of these emergent benefits as well as their rationale. Additionally, some preliminary conclusions are drawn regarding the potential of the presented concepts to support climate change mitigation action. Finally, we outline a scenario where the Capability Approach is the moral guideline for a co-benefits rationale and illustrates its potential in terms of enhancing climate change mitigation strategy. (shrink)

The article provides a focused overview of the recent debates in political philosophy on the role of religious arguments (as reasons for action) in liberal democracy, as well as a preliminary defence of a particular approach to the issue. Drawing on Christopher Eberle’s typology, we distinguish three main camps – Justificatory Liberalism, basing its advocacy of a “doctrine of religious restraint” on Rawls’s account of public justification; its Liberal Critics, embracing a wholly permissive position vis-à-vis religious arguments in the public (...) sphere; and New Traditionalism, which assigns priority to the religious rationale. The article deals in more detail with the exchange between the first two camps. Upon considering their strengths and weaknesses, we argue for a more robust “third way” between exclusion from and unqualified inclusion of religious arguments in public debates in liberal democracy. Inspired by the work of Gerald Gaus and Kevin Vallier, we the outline in the closing sections a framework of such “minimal justificatory liberalism” that steers clear of several errors shared by both the defenders and the critics of justificatory liberalism. (shrink)

Computer-Assisted Argument Mapping (CAAM) is a new way of understanding arguments. While still embryonic in its development and application, CAAM is being used increasingly as a training and development tool in the professions and government. Inroads are also being made in its application within education. CAAM claims to be helpful in an educational context, as a tool for students in responding to assessment tasks. However, to date there is little evidence from students that this is the case. This paper outlines (...) the use of CAAM as an educational tool within an Economics and Commerce Faculty in a major Australian research university. Evaluation results are provided from students from a CAAM pilot within an upper-level Economics subject. Results indicate promising support for the use of CAAM and its potential for transferability within the disciplines. If shown to be valuable with further studies, CAAM could be included in capstone subjects, allowing computer technology to be utilised in the service of generic skill development. (shrink)

Many have argued that there is no reason why natural selection should cause directional increases in measures such as body size or complexity across evolutionary history as a whole. In this paper I argue that this conclusion does not hold for selection for adaptations to environmental variability, and that, given the inevitability of environmental variability, trends in adaptations to variability are an expected feature of evolution by natural selection. As a concrete instance of this causal structure, I outline how this (...) may be applied to a trend in phenotypic plasticity. (shrink)

Das Konzept der Abwägung wird in der praktischen Philosophie ebenso ubiquitär verwendet wie in den Wirtschaftswissenschaften und im Recht. Es ist jedoch voraussetzungsvoller und umstrittener als zumeist angenommen. „Abwägung“ bezeichnet einen Vorgang praktischen Überlegens, in den mehrere Aspekte in vergleichender Weise eingehen. Die Skepsis gegen das Konzept gründet darin, dass sich die Metapher nicht auf beliebige Gegenstände anwenden lässt. Insbesondere müssen die Wertzuschreibungen, die das Gewicht der Gegenstände bestimmen, in ihren normativen Grundlagen widerspruchsfrei sein und sie müssen ähnlich wie die (...) Gewichtskräfte, mit denen Körper auf die Schalen einer Balkenwaage einwirken, eine gewisse Kontextinvarianz aufweisen. Das setzt Unabhängigkeitsannahmen voraus, deren Gültigkeit im Falle normativer Bewertungen nicht trivial ist. Der Band dient dem Zweck, diese Zusammenhänge durchsichtiger zu machen. Er entstand auf der Basis einer mehrjährigen Zusammenarbeit von Autor:innen aus den Fächern Philosophie, Jurisprudenz und Ökonomie. (shrink)

The purpose of the article is to develop a methodology for alternative substantiation of financial support for bridge construction. To achieve the purpose, the following general scientific and special methods and techniques of research were used: “golden ratio” rule; systematization and generalization; generalization of the results of the analysis and the logical generation of conclusions. Initially, the article analyzed the state of bridge structures in Europe and Ukraine. Based on the analysis, a disappointing situation has been identified, namely that a (...) significant ratio of bridges number require major overhaul or are in critical condition. During the research, the following tasks were solved, namely: physical wear of the bridge as a failure was considered; the feasibility of investing in reconstruction or new bridge construction was determined. For the purpose of rational use of financial resources, which are limited in the age of economic challenges, and on the basis of the rule of “golden proportion”, the maximum percentage of investment in reconstruction is determined. If the limit is exceeded, it is decided to build a new bridge. This result allows making an economically sound decision and evaluating the effectiveness of the invested resources. It is proved that if the wear index of the overhaul bridge construction is higher than the wear rate of the new bridge construction by λ2 / λ1, and the amount of funds for overhaul reaches 70% of the funds needed to build a new one, it is better to build a new bridge. (shrink)

Outcomes tyrannize over prevailing accounts of ethics, actions, reasons, attitudes, and social practices. The right action promotes the best outcome, the end of every action is an outcome to be promoted, reasons to act are reasons to promote outcomes, and preferences and desires rationalize actions that aim at the outcome of realizing their contents—making their contents true. The case for this tyranny turns on a related set of counterintuitive outcome-centered interpretations of deeply intuitive claims that it is always right to (...) do what’s best, that every action brings about an outcome, and that the good is prior to the right. The ethical case for consequentialism elides the distinction between these claims in each case, allowing the counter-intuitive interpretations to hijack the plausibility of the intuitively plausible counterparts. This ethical hijacking has succeeded in large part because a conflation between two different senses of bringing about, and an assumption that all non-deontic value rationales for action are outcome-centered, are thoroughly entrenched at the non-ethical level as well. The “neutral” framework of reasons, actions, and attitudes within which we frame the ethical debate begs the question in favor of a consequentialist resolution of the debate, providing a non-ethical argument for outcome-centered ethics. To expose this conflation and this unwarranted assumption, then, is to undermine the case for these default outcome-centered accounts of reasons, actions, and attitudes as well, and in doing so to expose a subtle but pernicious shift from looking directly at oneself, one’s reasons, the values they reflect, one’s actions, and the practices in which one is involved, to looking at these same things as if in a fun house mirror—the recognizable features are there, but subtly, profoundly distorted, often beyond recognition. (shrink)

Rationale and objectives: Medical humanities are becoming increasingly recognized as positively impacting medical education and medical practice. However, the extent of medical humanities teaching in medical schools is largely unknown. We reviewed medical school curricula in Canada, the UK and the US. We also explored the relationship between medical school ranking and the inclusion of medical humanities in the curricula. -/- Methods: We searched the curriculum websites of all accredited medical schools in Canada, the UK and the US to (...) check which medical humanities topics were taught, and whether they were mandatory or optional. We then noted rankings both by Times Higher Education and U.S. News and World Report and calculated the average rank. We formally explored whether there was an association between average medical school ranking and medical humanities offerings using Spearman's correlation and inverse variance weighting meta-analysis. -/- Results: We identified 18 accredited medical school programmes in Canada, 41 in the UK, and 154 in the US. Of these, nine (56%) in Canada, 34 (73%) in the UK and 124 (80%) in the US offered at least one medical humanity that was not ethics. The most common medical humanities were medical humanities (unspecified), history, and literature (Canada); sociology and social medicine, medical humanities (unspecified), and art (UK); and medical humanities (unspecified), literature and history (US). Higher ranked medical schools appeared less likely to offer medical humanities. -/- Conclusions: The extent and content of medical humanities offerings at accredited medical schools in Canada, the UK and the US varies, and there appears to be an inverse relationship between medical school quality and medical humanities offerings. Our analysis was limited by the data provided on the Universities' websites. Given the potential for medical humanities to improve medical education and medical practice, opportunities to reduce this variation should be exploited. (shrink)

We describe the rationale for an application ontology covering the domain of human body fluids that is designed to facilitate representation, reuse, sharing and integration of diagnostic, physiological, and biochemical data, We briefly review the Blood Ontology (BLO), Saliva Ontology (SALO) and Kidney and Urinary Pathway Ontology (KUPO) initiatives. We discuss the methods employed in each, and address the project of using them as starting point for a unified body fluids ontology resource. We conclude with a description of how (...) the body fluids ontology initiative may provide support to basic and translational science. (shrink)

Rationale, aims, and objectives: One of the sectors challenged by the COVID-19 pandemic is medical research. COVID-19 originates from a novel coronavirus (SARSCoV- 2) and the scientific community is faced with the daunting task of creating a novel model for this pandemic or, in other words, creating novel science. This paper is the first part of a series of two papers that explore the intricate relationship between the different challenges that have hindered biomedical research and the generation of scientific (...) knowledge during the COVID-19 pandemic. Methods: During the early stages of the pandemic, research conducted on hydroxychloroquine (HCQ) was chaotic and sparked several heated debates with respect to the scientific methods used and the quality of knowledge generated. Research on HCQ is used as a case study in both papers. The authors explored biomedical databases, peer-reviewed journals, pre-print servers, and media articles to identify relevant literature on HCQ and COVID-19, and examined philosophical perspectives on medical research in the context of this pandemic and previous global health challenges. Results: This paper demonstrates that a lack of prioritization among research questions and therapeutics was responsible for the duplication of clinical trials and the dispersion of precious resources. Study designs, aimed at minimising biases and increasing objectivity, were, instead, the subject of fruitless oppositions. The duplication of research works, combined with poor-quality research, has greatly contributed to slowing down the creation of novel scientific knowledge. Conclusions: The COVID-19 pandemic presented challenges in terms of (1) finding and prioritising relevant research questions and (2) choosing study designs that are appropriate for a time of emergency. (shrink)

Rationale, aims and objectives: The COVID-19 pandemic has impacted every facet of society, including medical research. This paper is the second part of a series of articles that explore the intricate relationship between the different challenges that have hindered biomedical research and the generation of novel scientific knowledge during the COVID-19 pandemic. In the first part of this series, we demonstrated that, in the context of COVID-19, the scientific community has been faced with numerous challenges with respect to (1) (...) finding and prioritizing relevant research questions and (2) choosing study designs that are appropriate for a time of emergency. Methods: During the early stages of the pandemic, research conducted on hydroxychloroquine (HCQ) sparked several heated debates with respect to the scientific methods used and the quality of knowledge generated. Research on HCQ is used as a case study in both papers. The authors explored biomedical databases, peerreviewed journals, pre-print servers and media articles to identify relevant literature on HCQ and COVID-19, and examined philosophical perspectives on medical research in the context of this pandemic and previous global health challenges. Results: This second paper demonstrates that a lack of research prioritization and methodological rigour resulted in the generation of fleeting and inconsistent evidence that complicated the development of public health guidelines. The reporting of scientific findings to the scientific community and general public highlighted the difficulty of finding a balance between accuracy and speed. Conclusions: The COVID-19 pandemic presented challenges in terms of (3) evaluating evidence for the purpose of making evidence-based decisions and (4) sharing scientific findings with the rest of the scientific community. This second paper demonstrates that the four challenges outlined in the first and second papers have often compounded each other and have contributed to slowing down the creation of novel scientific knowledge during the COVID-19 pandemic. (shrink)

Epistemic defeat is standardly understood in either evidentialist or responsibilist terms. The seminal treatment of defeat is an evidentialist one, due to John Pollock, who famously distinguishes between undercutting and rebutting defeaters. More recently, an orthogonal distinction due to Jennifer Lackey has become widely endorsed, between so-called doxastic (or psychological) and normative defeaters. We think that neither doxastic nor normative defeaters, as Lackey understands them, exist. Both of Lackey’s categories of defeat derive from implausible assumptions about epistemic responsibility. Although Pollock’s (...) evidentialist view is superior, the evidentialism per se can be purged from it, leaving a general structure of defeat that can be incorporated in a reliabilist theory that is neither evidentialist nor responsibilist in any way. (shrink)

The term “dictator” may have a strong impression on many of us because it is usually associated with destructive consequences, like the Holocaust directed by Adolf Hitler and the Great Purge ordered by Joseph Stalin. Yet, little is known about how a dictator-to-be can harness the power and rise into power. This chapter proposes a psycho-political mechanism that enables a dictator-to-be to harness the power generated from disinformation-induced hysteria. The conceptual framework is constructed using the mindsponge-based analytical framework and the (...) SM3D theory (Serendipity-Mindsponge-3D). The framework can help examine cases of dictatorship and prospect potential dictators, which gives our societies insights and preparations to reduce the possible rise of dictatorship in the future. This chapter is placed at the end of the book to wrap up the process of describing and discussing the mindsponge thinking approach in the book from simplicity to complexity. (shrink)

As persons we are irreducibly unique and essentially relational. In many contexts individual uniqueness has been accentuated at the expense of communal relationality. Our age has been marked by the loss of deep and meaningful relations to one another, and still more dramatically to the earth and its living creatures. The cosmological dimension of human personhood, that is, has been largely obscured. This chapter argues that our age has been marked increasingly by anesthetizing, alienating, and anonymizing tendencies. It proposes three (...) commensurate responses: aestheticization, or embodied philosophical knowing that remains faithful to the earth; anacarnation, or willful return to the wonders of embodied life, purged of romantic sentimentality; and attestation, or speaking up on behalf of the haecceitas or thisness of living creatures systematically instrumentalized for profit and pleasure. Together these responses help us to regain touch with animality by embracing the earth that hosts us, thus becoming more gracious guests, and to become more fully human by becoming better hosts to the multitude of earth's creatures, whose lives hang in the balance. (shrink)

Teleology has a complicated history in the biological sciences. Some have argued that Darwin’s theory has allowed biology to purge itself of teleological explanations. Others have been content to retain teleology and to treat it as metaphorical, or have sought to replace it with less problematic notions like teleonomy. And still others have tried to naturalize it in a way that distances it from the vitalism of the nineteenth century, focusing on the role that function plays in teleological explanation. No (...) consensus has seemed possible in this debate. This paper takes a different approach. It argues that teleology is a perfectly acceptable scientific notion, but that the debate took an unfortunate misstep some 2300 years ago, one that has confused things ever since. The misstep comes in the beginning of Aristotle’s Physics when a distinction is made between two types of teleological explanation. One type pertains to artifacts while the other pertains to entities in nature. For Aristotle, artifacts are guided by something external to themselves, human intentions, while natural entities are guided by an internal nature. We aim to show that there is, in fact, only one type of legitimate teleological explanation, what Aristotle would have considered a variant of an artifact model, where entities are guided by external fields. We begin with an analysis of the differences between the two types of explanation. We then examine some evidence in Aristotle’s biological works suggesting that on account of his natural-artifactual distinction, he encountered difficulties in trying to provide teleological accounts of spontaneous generation. And we show that it is possible to resolve these difficulties with a more robust version of an artifact model of teleology, in other words, with an externalist teleology. This is McShea’s model, in which goal-directed entities are guided by a nested series of upper-level fields. To explain teleological behavior, this account invokes only external physical forces rather than mysterious internal natures. We then consider how field theory differs from other efforts to naturalize teleology in biology. And finally, we show how the account enables us to grapple with certain difficult cases – genes and intentions – where, even in biology today, the temptation to posit internal natures remains strong. (shrink)

Rationale, Aims, and Objectives: Confidence (or belief) that a therapy is effective is essential to practicing clinical medicine. GRADE, a popular framework for developing clinical recommendations, provides a means for assigning how much confidence one should have in a therapy's effect estimate. One's level of confidence (or “degree of belief”) can also be modelled using Bayes theorem. In this paper, we look through both a GRADE and Bayesian lens to examine how one determines confidence in the effect estimate. Methods: (...) Philosophical examination. Results: The GRADE framework uses a criteria‐based method to assign a quality of evidence level. The criteria pertain mostly to considerations of methodological rigour, derived from a modified evidence‐based medicine evidence hierarchy. The four levels of quality relate to the level of confidence one should have in the effect estimate. The Bayesian framework is not bound by a predetermined set of criteria. Bayes theorem shows how a rational agent adjusts confidence (ie, degree of belief) in the effect estimate on the basis of the available evidence. Such adjustments relate to the principles of incremental confirmation and evidence proportionism. Use of the Bayesian framework reveals some potential pitfalls in GRADE's criteria‐based thinking on confidence that are out of step with our intuitions on evidence. Conclusions: A rational thinker uses all available evidence to formulate beliefs. The GRADE criteria seem to suggest that we discard some of that information when other, more favoured information (eg, derived from clinical trials) is available. The GRADE framework should strive to ensure that the whole evidence base is considered when determining confidence in the effect estimate. The incremental value of such evidence on determining confidence in the effect estimate should be assigned in a manner that is theoretically or empirically justified, such that confidence is proportional to the evidence, both for and against it. (shrink)

This essay offers a rationale for the employment of narrative pedagogies in introductory philosophy courses, as well as examples of narrative techniques, assignments, and course design that have been successfully employed in the investigation of philosophical topics. My hope is to undercut the sense that “telling stories in class” is just a playful diversion from the real material, and to encourage instructors to treat storytelling as a genuine philosophical activity that should be rigorously developed. I argue that introductory courses (...) focused on student narratives fulfill the ideals of learning-centered teaching. Since narrative learning also promotes self-knowledge and empathic understanding, there is good reason to consider replacing or supplementing canonical texts or arguments with narrative assignments. The concluding sections provide details as to how such assignments can be constructed,integrated into course units, and assessed. (shrink)

Abstract -/- Rationale, aims and objectives: Irregularity limits human ability to know, understand and predict. A better understanding of irregularity may improve the reliability of knowledge. -/- Method: Irregularity and its consequences for knowledge are considered. -/- Results: Reliable predictive empirical knowledge of the physical world has always been obtained by observation of regularities, without needing science or theory. Prediction from observational knowledge can remain reliable despite some theories based on it proving false. A naïve theory of irregularity is (...) outlined. Reducing irregularity and/or increasing regularity can increase the reliability of knowledge. Beyond long experience and specialization, improvements include implementing supporting knowledge systems of libraries of appropriately classified prior cases and clinical histories and education about expertise, intuition and professional judgement. -/- Conclusions: A consequence of irregularity and complexity is that classical reductionist science cannot provide reliable predictions of the behaviour of complex systems found in nature, including of the human body. Expertise, expert judgement and their exercise appear overarching. Diagnosis involves predicting the past will recur in the current patient applying expertise and intuition from knowledge and experience of previous cases and probabilistic medical theory. Treatment decisions are an educated guess about the future (prognosis). Benefits of the improvements suggested here are likely in fields where paucity of feedback for practitioners limits development of reliable expert diagnostic intuition. Further analysis, definition and classification of irregularity is appropriate. Observing and recording irregularities are initial steps in developing irregularity theory to improve the reliability and extent of knowledge, albeit some forms of irregularity present inherent difficulties. (shrink)

The rationale of this study was to examine the interactive effect of gender, test anxiety, and test items sequencing on the academic performance in mathematics among SS3 students in Calabar Education Zone, Cross River State. Two formulated null hypotheses directed the study. The study adopted the quasi-experimental design. Simple random sampling technique was used in drawing a sample of 474 students from a population of 8,549 SS3 students. A Mathematics Achievement Test (MAT) and a Test Anxiety Scale (TAS) were (...) used primarily as the instruments for data collection. The reliability coefficient obtained for both instruments were .88 and .82 respectively. The data collected were analyzed using descriptive statistics such as mean and standard deviation, while the null hypotheses were tested respectively, using Pearson product-moment Correlation, and Analysis of Covariance where applicable. Findings indicated that test anxiety contributes negatively to academic performance in Mathematics; there is a significant interaction effect between item sequencing and gender on academic performance; between item sequencing and test anxiety on academic performance; and between gender and test anxiety on academic performance in Mathematics respectively; The findings also showed that Based on these findings conclusion and recommendations were made. (shrink)

This issue of Technoetic Arts: A Journal of Speculative Research (TA) encompasses eight articles by artists and scholars from around the globe who engage with methodologies of art practice within research that reflects on technological and ecological change, contributing to the discourse on the inclusion of subjective experience in research. The articles by authors Dulmini Perera, Kate Doyle, Nora S. Vaage, Merete Lie, Nikita Peresin Meden, Kristina Pranjić, Peter Purg, Nicolaas H. Jacobs, Marth Munro, Chris Broodryk, Semi Ryu, Rahul Mahata, (...) Doreswamy, Sana Altaf and Aqib Javid Parry form a collection that crosses disciplines and genres to engage in fundamental critique of existing modes of enquiry and conclusion. The texts situate art and design methodologies in particular cultural contexts and in relation to frameworks defined by research methodologies of the sciences and humanities to gain agency for critique and to counter a sense of inevitability that has come to mark the most recent crises. (shrink)

The Primitivist (responsible for chapters 8-11 of the heterogeneous Zhuangzi) has largely been interpreted as just another exponent of the philosophy of the Laozi or Daodejing. This is a shame, because the Primitivist is an idiosyncratic thinker whose theories do not simply reiterate those found in the Laozi. In this essay, I argue that even though the Primitivist embraced some of the values of the Laozi’s brand of Daoism, (e.g. simplicity, harmony with nature, being rid of knowledge, etc.) he would (...) have censured its prescriptions; he had little faith that order could be achieved through an emphasis on minimalism, by doing nothing, or by advocating a change (or reversal) in values. Instead, the Primitivist suggests that the only way to curb the massive disorder of the late Warring States period was to purge the world of its root causes—namely, of all the artifice that kept the masses in competitive, violent strife—and suppress their reappearance. Without such a purge, the masses would be helpless to lead a natural, instinctual, pre-reflective mode of existence. By advocating such a strategy, the Primitivist seems to have membership in what must be a very exclusive group: he is a Daoist who thinks the world can only be brought into order by doing something—indeed, doing a whole lot of unpleasant, nasty things. I thus situate the Primitivist within the trend toward authoritarianism that characterized the period in which he wrote (3rd century BCE). (shrink)

What is the rationale for the methodological innovations of experimental philosophy? This paper starts from the contention that common answers to this question are implausible. It then develops a framework within which experimental philosophy fulfills a specific function in an otherwise traditionalist picture of philosophical inquiry. The framework rests on two principal ideas. The first is Frank Jackson’s claim that conceptual analysis is unavoidable in ‘serious metaphysics’. The second is that the psychological structure of concepts is extremely intricate, much (...) more so than early practitioners of conceptual analysis had realized. This intricacy has implications for the activity of analyzing concepts: while the central, coarser, more prominent contours of a concept may be identified from the armchair, the finer details of the concept’s structure require experimental methods to detect. (shrink)

Guth provided a persuasive rationale for inflationary cosmology based on its ability to solve fine-tuning problems of big bang cosmology. Yet one of the most important consequences of inflation was only widely recognized a few years later: inflation provides a mechanism for generating small departures from uniformity, needed to seed formation of subsequent structures, by “freezing out” vacuum fluctuations to form classical density perturbations. This paper recounts the historical development of this aspect of inflation and puts it in context (...) of the development of ideas on structure formation in relativistic cosmology, before turning to the comparison between inflation and a competing account of structure formation based on topological defects. One aim is to assess in what sense inflation is empirically tested through its account of the formation of structure, in light of persistent debates among cosmologists regarding whether inflation is “falsifiable.”. (shrink)

If racism is a matter of possessing racist beliefs, then it would seem that its cure involves purging one’s mind of all racist beliefs. But the truth is more complicated, and does not permit such a straightforward strategy. Racist beliefs are resistant to subjective repudiation, and even those that are so repudiated are resistant to lasting expulsion from one’s belief system. Moreover, those that remain available for use in cognition can shape thought and behavior even in the event that one (...) has recognized their falsehood. Yet if one is intent upon combating the racism within one’s mind, one is not without effective cognitive countermeasures that can render one’s racist beliefs ineffectual. (shrink)

Tesón's “humanitarian rationales” for the war in Iraq strain the traditional understanding of humanitarian intervention: The first, that the war was fought to overthrow a tyrant. The second, that it was a defense strategy establishing democratic regimes peacefully, but by force if necessary.

This dissertation explores and argues for the import of the imagination (Phantasie) in Edmund Husserl's phenomenological method of inquiry. It contends that Husserl's extensive analyses of the imagination influenced how he came to conceive the phenomenological method throughout the main stages of his philosophical career. The work clarifies Husserl's complex method of investigation by considering the role of the imagination in his main methodological apparatuses: the phenomenological, eidetic, and transcendental reductions, and eidetic variation - all of which remained ambiguous despite (...) his extensive programmatic discussions. The work illuminates and clarifies aspects of the Husserlian phenomenological method never before explored. -/- In order to clarify Husserl's eidetic method of inquiry, I propose a new way of thinking about the imagination - as direct intuitive presentation (eigentliche anschauliche Vorstellung) and as horizonal-nexic level of consciousness exhibiting the neutrality, freedom, and possibility as its essential features. Following Husserl's studies of the imagination, I propose a three-level model of consciousness (realizing, imagining, and eidetic) and explore the dynamic flexibility of each level (as horizon within which acts such as judgments or memories can unfold). This model of consciousness allows for a rethinking of the sources and conditions for the possibility of eidetic phenomenological inquiry - topics Husserl was mostly silent about. -/- Through a rethinking of the model of consciousness, I propose a tight and substantial relationship between the natural (everyday) and artificial (methodological, theoretical) attitudes. I argue that the structure and systems of possibilities pertaining to the artificial attitude - i.e., our actual as well as possible methodological tools - are structurally and well as informationally bound to the structure and system of possibilities pertaining to the natural attitude. In order to explore the nature of the relationship between these two attitudes I argue that we must take a closer look at the structure and abilities of imagining consciousness - the sole nexic-horizonal level that can function both naturally and artificially. This insight regarding the nature of consciousness clarifies Husserl's transcendental idealism in its intimate connection to the everyday. Understanding Husserl's philosophical stance is thus purged of all possibility of mistakenly labeling it as entailing immanent detachment, solipsism, or Platonic idealism. (shrink)

A principal rationale for public policy is to address market failures. Pareto efficiency is therefore a highly common and relatively non-controversial evaluative criterion for many policy analyses and is discussed at length in policy analysis texts. This makes sense, for Pareto improvements involve making at least one person better off without making anyone worse off. Who could object to that? But does efficiency deserve the prominence it enjoys in public policy? Is one policy option better than another, at least (...) in one respect, simply because it is more Pareto efficient? Or, is efficiency valuable for some other reason? In this chapter, I discuss Pareto efficiency as an evaluative criterion and argue that it is a stand-in for a more foundational criterion: wellbeing. I begin with an overview of Pareto efficiency, discuss the various ways in which it is operationalized to evaluate policy options, and argue that it is valuable insofar as more efficient states of affairs promise more wellbeing than less efficient states of affairs. I then raise questions regarding whether the conception of wellbeing presupposed by Pareto efficiency – preference satisfaction – is a defensible conception of wellbeing. I go on to introduce three alternative conceptions of wellbeing which have been proposed and defended by both philosophers and policy scholars, namely, hedonism, objective goods views, and the capability approach, and suggest ways in which each can be operationalized as an evaluative criterion. I close by discussing four ‘theory-free’ approaches to thinking about the impact of policies on the quality of people’s lives. Such approaches reject the idea that there is one single theory of wellbeing that should be used to evaluate policy options, and instead develop ways to evaluate the impact of policies on people’s lives that are not grounded in a specific theory. (shrink)

In his 1827 work Rationale of Judicial Evidence, Jeremy Bentham famously argued against exclusionary rules such as hearsay, preferring a policy of “universal admissibility” unless the declarant is easily available. Bentham’s claim that all relevant evidence should be considered with appropriate instructions to fact finders has been particularly influential among judges, culminating in the “principled approach” to hearsay in Canada articulated in R. v. Khelawon. Furthermore, many scholars attack Bentham’s argument only for ignoring the realities of juror bias, admitting (...) universal admissibility would be the best policy for an ideal jury. This article uses the theory of epistemic contextualism to justify the exclusion of otherwise relevant evidence, and even reliable hearsay, on the basis of preventing shifts in the epistemic context. Epistemic contextualism holds that the justification standards of knowledge attributions change according to the contexts in which the attributions are made. Hearsay and other kinds of information the assessment of which rely upon fact finders’ more common epistemic capabilities push the epistemic context of the trial toward one of more relaxed epistemic standards. The exclusion of hearsay helps to maintain a relatively high standards context hitched to the standard of proof for the case and to prevent shifts that threaten to try defendants with inconsistent standards. (shrink)

This paper discusses the rationale for, and efforts to quantify the success of, philosophy outreach efforts at the University of North Carolina at Chapel Hill, with a focus on the National High School Ethics Bowl (NHSEB). We explore the program's democratic foundations and its potential to promote civic and intellectual virtues. After describing pioneering efforts to empirically access the impact of NHSEB, we offer recommendations to empower publicly and empirically-engaged philosophers to conduct further studies in the future.

The influence of religious beliefs to several leading mathematicians in early Soviet years, especially among members of the Moscow Mathematical Society, had drawn the attention of militant Soviet marxists, as well as Soviet authorities. The issue has also drawn significant attention from scholars in the post-Soviet period. According to the currently prevailing interpretation, reported purges against Moscow mathematicians due to their religious inclination are the focal point of the relevant history. However, I maintain that historical data arguably offer reasons to (...) cast reasonable doubts on this interpretation. In this paper, by reviewing the relevant literature, I raise some methodological and philosophical concerns, in an attempt to contribute to a better understanding of the issue. I maintain that an efficient line of reasoning is to discuss issues in the context of their making, taking into consideration the specific features of each era’s culture. Thus, by focusing on P.A. Nekrasov’s case, I attempt to point to an alternative interpretation, in which the different treatment of religious inclined mathematicians by Soviet authorities is explained in the context of the ideological confrontation between two contrasting worldviews, as part of the ongoing class war in the several phases of Soviet history. (shrink)

Many accounts of political liberalism contend that reasonable citizens ought to refrain from invoking their disputed comprehensive beliefs in public deliberation about constitutional essentials. Critics maintain that this ‘refraining condition’ puts pressure on citizens to entertain skepticism about their own basic beliefs, and that accounts of political liberalism committed to it are resultantly committed to a position – skepticism about conceptions of the good – that is itself subject to reasonable disagreement. Discussions in the epistemology of disagreement have tended to (...) reinforce this critique, which has come to be known as political liberalism’s skeptical problem. This paper responds to the skeptical problem by providing a novel rationale to the refraining condition, which I call the burden of total experience. Such a burden emphasizes that full communication of the basis of individual belief is not always possible, even between epistemic peers. Accepting the burden of total experience allows individuals to recognize the reasonableness of the refraining condition in a way that stops the slide to skepticism, all while avoiding, or so I argue, relying on a problematically controversial explainer for disagreement. (shrink)

In his Lectures on Fine Art (1835), Hegel emphasizes the grotesque character of Indian art. Grotesqueness results, in his view, from a contradiction between meaning and shape due to the incongruous combination of spiritual and material elements. Since Hegel's history of art is teeming with examples of inadequacy between meaning and shape, this paper aims to distinguish the grotesque from other types of artistic dissonance and to problematize Hegel's ascriptions of grotesqueness to ancient Indian art. In the first part of (...) the paper, I characterize the grotesque by the unnatural distortion of natural shapes with the purpose of achieving a direct sensuous manifestation of an indeterminate and impersonal divinity, Brahman. Such an attempt is, in Hegel's view, self-contradictory and self-defeating, leading to an exaggeration of the conflict between nature and spirit instead of the intended reconciliation between the two parts. In the second part of the paper, I compare Hegel's account of Indian art to the ‘monstrous myths’ of early modern Europe. Unlike his predecessors, Hegel legitimizes the grotesque representations of Hindu gods as endowed with profound meaning and the result of a universal human need, yet he describes them as ultimately irrational and repulsive based on a prejudiced view of the Indian people(s). In this sense, Hegel's assessment of Indian art functions as a reflection of modern European culture, its fascination and horror in the face of what Enlightenment could not entirely purge, rather than as a truthful and objective account of Indian art and culture. By questioning Hegel's characterization of Hindu iconography and mythology, this paper contributes to underexplored areas of Hegelian aesthetics, namely Hegel's account of symbolic art, especially Indian art, as well as his views on negative aesthetic experiences and values. (shrink)

Is it not surprising that we look with so much pleasure and emotion at works of art that were made thousands of years ago? Works depicting people we do not know, people whose backgrounds are usually a mystery to us, who lived in a very different society and time and who, moreover, have been ‘frozen’ by the artist in a very deliberate pose. It was the Classical Greek philosopher Aristotle who observed in his Poetics that people could apparently be moved (...) even by the imitation of a person or an act. And although we are usually well aware that it is a simulacrum, not a real situation, it nevertheless sometimes seems as if we ourselves are standing there on the stage or in the painting, so intense and emotional is our response, even though we are just spectators. Aristotle concludes from this that we have intellectual capacities which allow us put ourselves in another’s place and consequently to react to simulated situations as though they are actually happening to us, here and now. In this process, he contends, observation, memory, imagination and emotions are crucial elements. In the past it was not customary to invoke human mental faculties to explain our response to works of art. The Ancient Greeks, after all, knew little about the human body or brain and usually referred to the extended world of the gods in their endeavours to comprehend the ‘inner world’ of human beings. In our time the situation is completely different—such an allusion to the brain no longer surprises us. Whether it is about the mystery of the consciousness, the question of free will or accounts of bizarre psychological aberrations or disorders, we have become accustomed to references to parts of the brain, to images of brain scans, to reports about neural networks and the like. However, because there are so many factors that play a part in our appreciation of works of art we need a complex explanation for it, and it is not enough to look only at certain properties of the brain that are determined by evolution. Those properties are shared by every human being, and so are rather useless in explaining people’s different reactions to the same work of art. Evidently the brains of individuals differ so much that they make it possible for people to respond differently to one and the same artwork. This, of course, raises questions concerning the painted emotions that can be seen in this exhibition. Virtually everyone, after all, is fascinated by such paintings and usually recognizes the emotions they represent. The reactions to these painted emotions are also often similar. This is probably why artworks like this are generally highly valued, then and now, here and elsewhere: from the enigmatically smiling Egyptian Queen Nefertiti and the startled Rembrandt to a seemingly despairing African mask. Aristotle observed that in the theatre players imitate actions that are associated with emotions in a number of ways and that these emotions are shared in a particular fashion by the playwright, the actors and the audience. The audience may even be carried away by these emotions to such an extent that they are in a sense purged of them and can subsequently leave the theatre relieved. Are such emotional reactions perhaps related to the fact that emotions are universal and that brains respond similarly to them? Is this why we can so readily identify painted emotions? May we therefore also assume that the properties of the brain determined by evolution help us to explain these emotions? In answering these questions we shall discuss a number of insights into emotions in psychology and brain science and explore some theories about the possible function of emotions and their expression. (shrink)

This chapter explains the rationale behind the book. It provides basic definitions of the concept of the sharing economy as well as the primary meanings related to the subject of the analysis undertaken in the subsequent chapters. This Introduction also includes a description of the main benefits of the analysis of the sharing economy from a European perspective. It highlights that the idea of the book emerged from the collaboration of most co-authors in the COST Action CA16121 ‘From Sharing (...) to Caring: Examining Socio-Technical Aspects of the Collaborative Economy.’ Finally, the outline of the book is presented, providing a description of the content of each chapter within this academic collection. (shrink)