In lieu of an abstract, here is a brief excerpt of the content:Affect Attunement in the Caregiver-Infant Relationship and Across SpeciesExpanding the Ethical Scope of ErosCynthia WillettCompelling glimpses into the ethical capacities of our animal kin reveal new possibilities for ethical relationships encompassing humans with other animal species. Consider the remarkable report of a female bonobo in a British zoo who assists a bird found in her cage by retrieving the fallen bird, and spreading its wings so that this fellow (...) creature might fly away to its freedom. Or the report of a cat in a nursing home who curls up around dying elderly patients, and remains steadily by their side as they, unbeknownst to the medical personnel, pass away.1 Or of a sacred moment of silence by a stream for baboons in East Africa.2 Or of the ethics that spontaneously emerges among wolves at play.3 On the basis of extensive studies, biologist Frans de Waal argues that such anecdotes are far from rare, and that some core elements of moral understanding and compassion occur among a significant range of nonhuman as well as the human animal species. Apes, monkeys, and perhaps all nonhuman animals fail to display a distinctly human capacity for abstract moral reasoning. As de Waal (2006) remarks, it is difficult to tell (173–75). But our furry and feathery kin do without a doubt demonstrate rich elements of ethical response, and they often enough extend their moral concern to creatures beyond their own species. Of course, they will also bite each other’s heads off or eat their own young as well. But this is just to say that animals are neither natural [End Page 111] innocents nor savage brutes. Like us, they belong to what post-Nietzschean philosophers might frame, somewhat ironically, as a postlapsarian world of good and evil.What kind of philosophical approach could account for these postlapsarian genealogies of ethics? Biologists, primatologists, and anthropologists are drawing upon investigations of prosocial behavior to remap the boundaries of ethics, as for example in Isabelle Stengers’s call for cosmopolitical ecologies of relationships (2010, 33). Such a cosmopolitics aims to encompass our kin and kind from diverse species within the ethical boundaries of common worlds. Donna Haraway discovers an opening for Stengers’s ecology of relationships in the intimate encounters among co-evolving species, especially those she calls companion species (2008, 83). She argues, following Derrida, that the abstract reasoning processes of Stoic and Kantian cosmopolitan ethics remain closed to the participation of nonhuman animals as anything more than dependents, failing to observe the ways in which they act as companions, if not moral subjects. But then, what normative force might bind together an ethically attuned biosocial sphere that we as humans co-inhabit with other animal species?To explore this question, this essay takes its cues from well-established research on the responsive, preverbal connection of the human infant and adult caregiver (Bateson 1979; Trevarthen 1984; Stern 1985, 2010; Gibbs 2001, 2010; Hansen 2004; Anderson 2006; Papoulias and Callard 2010; Willett 1995, 2001). To this research we can add new animal studies (Smuts 1999, 2001; Fudge 2002; de Waal 2006, 2009; Bekoff 2007; Molnar 2008; Haraway 2008). These animal studies provide a basis for extending an “ethics of eros” with roots in Luce Irigaray, Michel Foucault, Enrique Dussel, Africana feminism, Freudo-Marxist critical theory, and Plato (for discussions of this tradition, see Bergoffen 1997; Huffer 2009; Willett 2001)—but reconfigured in terms of social bonds across multiple animal species. In this tradition of ethics, the lack of a cognitive-based moral subjectivity that can translate into human terms does not consign nonhuman species to a mute moral status. On the contrary, some more primordial basis for relationship and meaning may weave thin but substantial threads of a postmoral ethics across regions of the biosphere.Given the diverse modes of subjectivity among animal species, and even the lack of what we call a moral subject altogether in many species, neither ordinary modes of empathy nor of moral understanding go very far in forging multispecies social bonds. For this reason, we turn to research on “the attunement of affects” in the infant-caregiver relationship (Stern 1985). As we shall see, this... (shrink)

By adopting social exchange theory and the affect-infusion-model, the hypothesis is made that emotional intelligence (EI) will have an impact on three perceptions of trustworthiness – ability, integrity and benevolence – at the beginning of a relationship. It was also hypothesized that additional information would gradually displace EI in forming the above perceptions. The results reveal that EI initially does not contribute to any of the perceptions of trustworthiness. As more information is revealed EI has an impact on the perception (...) of benevolence, but not on the perceptions of ability and integrity. This impact was observed to be negative when the nature of the information was negative. On the other hand, information alone was shown to have a significant impact on the perceptions of ability and integrity, but not on the perception of benevolence. Theoretical and practical implications of the findings are addressed. (shrink)

Researchers have recognized that interpersonal trust consists of different dimensions. These dimensions suggest that trust can be rational, cognitive, or affective. Affect, which includes moods and emotions, is likely to have a direct impact on the affective dimension. On the other hand, there are also studies showing that affect indirectly influence cognitive judgments. Nonetheless, in this chapter we argue that the impact of affect on judgment will not be the same on all individuals. In effect, the impact varies, depending on (...) the individual's attention to affect, motivation to use or guard against affect, or regulation of affect. All this may suggest that an individual's abilities or tendencies to manage affect will have implication on his or her trust relationships with others. (shrink)

This paper attempts to delineate the interaction between trust, emotion, and ethical decision making. The authors first propose that trust can either incite an individual toward ethical decisions or drag him or her away from ethical decisions, depending on different situations. The authors then postulate that the feeling of guilt is central in understanding how trust affects the ethical decision making process. Several propositions based on these assumptions are introduced and implications for practice discussed.

This article investigates the impact of different emotions on trust decisions taking into account the experience of betrayal. Thus, an experiment was created that included one betrayal group and one control group. Participants in the betrayal group experienced more intense feelings governed by negative emotions than participants in the control group did. Moreover, participants in the betrayal group significantly lowered their trust of another stranger. On the other hand, we found some evidence that neuroticism exaggerated the relationship between experienced betrayal (...) and subsequent trust. (shrink)

kk states that knowing entails knowing that one knows, and K¬K states that not knowing entails knowing that one does not know. In light of the arguments against kk and K¬K⁠, one might consider modally qualified variants of those principles. According to weak kk, knowing entails the possibility of knowing that one knows. And according to weakK¬K⁠, not knowing entails the possibility of knowing that one does not know. This paper shows that weak kk and weakK¬K are much stronger than (...) they initially appear. Jointly, they entail kk and K¬K⁠. And they are susceptible to variants of the standard arguments against kk and K¬K⁠. This has interesting implications for the debate on positive introspection and for deeper issues concerning the structure and limits of knowability. (shrink)

I apply the Buddhist and Chinese religious understandings of miracles as natural events to a contemporary Chinese American religious healer who employs Buddhist spells, qigong, and a range of Chinese medical arts to successfully treat conditions such as a golf-ball-sized cancerous tumor, a balance and memory disorder, and stroke-induced facial hemiparesis. In doing so, I build upon the work of anthropologists and historians to do comparative philosophy on the theoretical categories of and boundaries among miracles, the natural, the supernatural, healing, (...) and religion. I engage with Morton Klass’ point on the ethnocentric presuppositions of such categories; Susan Sered’s attention to the political nature of strict binaries as opposed to more flexible continuums; Robert Campany’s distinction between ontological and epistemological miracles, where the latter uncovers the hidden wonders in the natural world; and Helen Tilley’s polyglot therapeutics, which are marked by oscillation between, and the simultaneous holding of, contradictory or incommensurable ontologies. I argue that the category of natural miracle allows reimagining of the above categories and their neat delineations. (shrink)

Fitch’s Paradox shows that if every truth is knowable, then every truth is known. Standard diagnoses identify the factivity/negative infallibility of the knowledge operator and Moorean contradictions as the root source of the result. This paper generalises Fitch’s result to show that such diagnoses are mistaken. In place of factivity/negative infallibility, the weaker assumption of any ‘level-bridging principle’ suffices. A consequence is that the result holds for some logics in which the “Moorean contradiction” commonly thought to underlie the result is (...) in fact consistent. This generalised result improves on the current understanding of Fitch’s result and widens the range of modalities of philosophical interest to which the result might be fruitfully applied. Along the way, we also consider a semantic explanation for Fitch’s result which answers a challenge raised by Kvanvig. (shrink)

Die messianische Idee im neuzeitlichen Judaismus erörternd, fokussiert sich der Autor auf die Sabbataier-Bewegung. Er untersucht die gesellschaftlich-geschictlichen und psychologischen Gründe, welche die massenhafte Akzeptanz Sabbatai Zewis als Messias ermöglicht haben, wie auch das Verharren in dieser Überzeugung nachdem er große Erwartungen enttäuscht hatte, indem er unerwartet zum Islam übertrat. Der junge Rabbiner Nathan aus Gaza hat, sich auf Lurias Kabbale verlassend, nicht nur das jüdische Volk überzeugt, dass Sabbatai Zewi der langerwartete Messias ist, sondern auch eine theoretische Rechtfertigung seines (...) angeblich nur scheinbaren Verrats gegeben. Die Rechtfertigung des anstößigen Verhaltens Sabbatai Zewis, welcher eine manisch-depressive Person war, führte unter extremen Sabbataiern zur Überzeugung von der Heiligkeit der Sünde, wodurch die messianische Idee im neuzeitlichen Judaismus bis zur äußersten Groteskheit verzerrt wurde. (shrink)

Upāya-kauśalya has been examined as a hermeneutical device, a Mahāyānic innovation, and a philosophy of practice. Although the paternalism of upāya-kauśalya employed in the Lotus Sūtra has been analyzed, there is little attention paid to bringing these ethical implications into a practical context. There is a tension between the motivation, even obligation, to help, and the potential dangers of projecting or imposing one’s conception of what is best for others or how best to help. I examine this issue through various (...) parables. I argue that ordinary people can use upāya-kauśalya and that the ethical implications of upāya-kauśalya involve closing two different gaps in knowledge. This has potential applications not just for individuals, but also for organizations like NPOs or NGOs that try to assist large communities. (shrink)

Amazon Book Review Series of “Wild Wise Weird”.

In con­nec­tion with the po­le­mics bet­we­en Mi­ha­i­lo Mar­ko­vić and Alek­san­dar Pr­njat the aut­hor puts in­to qu­e­sti­on the usual dis­tinction be­et­wen know­led­ge and fa­ith. He ad­du­ces the phe­no­menon of mysti­cal know­led­ge as an agu­ment that re­li­gion can­not be re­du­ced to fa­ith. Alt­ho­ugh the su­pra­ra­ti­o­nal know­led­ge is very hard to at­tain be­ca­u­se it im­pli­es the over­co­ming of ego, its possi­bi­lity re­fu­tes nar­ro­wing of know­led­ge to me­re un­der­stan­ding.

Augment the propositional language with two modal operators: □ and ■. Define ⧫ to be the dual of ■, i.e. ⧫=¬■¬. Whenever (X) is of the form φ → ψ, let (X⧫) be φ→⧫ψ . (X⧫) can be thought of as the modally qualified counterpart of (X)—for instance, under the metaphysical interpretation of ⧫, where (X) says φ implies ψ, (X⧫) says φ implies possibly ψ. This paper shows that for various interesting instances of (X), fairly weak assumptions suffice for (...) (X⧫) to imply (X)—so, the modally qualified principle is as strong as its unqualified counterpart. These results have surprising and interesting implications for issues spanning many areas of philosophy. (shrink)

This thesis presents an interpretation of David Hume’s essay ‘Of the Standard of Taste’. The most distinguishing feature of this interpretation is the emphasis placed on the significance of Hume’s general philosophical position in a faithful reading of this philosophical classic. The success of this interpretation will show that Hume’s essay should be read as an integral part of his system of philosophy. There are three parts in this thesis. The first part is an overview of some key aspects of (...) Hume’s philosophy which are relevant to my interpretation. Unlike many contemporary philosophers in the analytic tradition, Hume is a systematic thinker. A faithful reading of his works should take his general philosophical framework seriously. Therefore, this overview of his system serves as the general background of the next two parts. The second part is a discussion of Hume’s aesthetic thought. More specifically, it provides an exposition of his view on beauty and judgements of beauty. This part completes the stage-setting for the development of my interpretation, by helping the reader form a more specific conceptual framework for understanding Hume’s essay. The third part develops an interpretation of ‘Of the Standard of Taste’ according to what has been provided in the previous two parts. It starts with an outline of the essay, which indicates Hume’s aim in writing it. After that, a few sections are devoted to some central elements of the essay. The last section of this part discusses four controversies concerning Hume’s essay. These discussions establish the strength of this interpretation, or at least, the fruitful prospect of an interpretative project that integrates Hume’s essay into his whole system. (shrink)

English translation and annotation of Fazang's Treatise on the Golden Lion.

In the course of the past two decades, the city of Lviv has enjoyed close attention as well as a “close reading” in literary and scholarly texts on the city. This attention fits easily into two categories: (a) scholars producing academic studies on the city and (b) classical literary works on the city, composed in various languages, finally becoming available to a broader readership through translation into English. The book under discussion falls into the second category.1 It must be pointed (...) out right away that this is an unusual book—a truly successful combination of two essays—that should be rewarded with proper attention. Under one cover, the reader has the opportunity to enjoy two pieces that are linked together by the image of the city of Lviv. The first is an elegiac essay, Mój Lwów (My Lviv), authored by Polish writer Józef Wittlin. (This first English-language translation is by Antonina Lloyd-Jones.) The second essay is from post‑2010s Lviv by internationally-recognized British author Philippe Sands; it uses Wittlin’s work as a springboard for Sands’ own explorations of the city, or of what is left of the city from that period, mixed with a personal narrative. (shrink)

Amazon Book Review Series of “Better Economics for the Earth: A Lesson from Quantum and Information Theories”.

This paper studies the connection between social media addiction and mental disorder from the existing investigation among undergraduate students. A comprehensive document search was conducted by using six electronic databases, including PubMed, Scopus, ScienceDirect, Web of Science, JSTOR, ProQuest Education to identify articles published before November 21st, 2019. All collected papers focused on studying social media addiction and psychosis. Two reviewers individualistically evaluated the quality of the study by using the Joanna Briggs Institute’s approach. Five articles were filtered out through (...) the screening process and included in the review. The high prevalence of social addiction among college students (9.7% ~ 41%) has been clarified. The association between social media addiction and mental disorders is positive for student health. This article contributes to raising awareness and finding solutions to these risk problems. The study also confirms the connection between online shopping addiction and eating disorders among social addicts. We also discuss the causes and harms of social media addiction. (shrink)

The precarious rights of senior citizens, especially those who are highly educated and who are expected to counsel and guide the younger generations, has stimulated the creation internationally of advocacy associations and opinion leader groups. The strength of these groups, however, varies from country to country. In some countries, they are supported and are the focus of intense interest; in others, they are practically ignored. For this is reason we believe that the creation of a network of all these associations (...) is essential. The proposed network would act as a support for the already-existing policies of the United Nations’ High Commission for Human Rights, of independent experts, and of the Global Alliance for the Rights of Older People. All three have long ago recommended the creation of a recognized instrument for uniting presently scattered efforts. The proposed network, therefore, will seek to promote the international exchange of relevant expertise, and it will reinforce the commitments and actions that single countries are currently taking to meet these objectives. For example, informative public events can be organised to promote particular support initiatives and to provide an opportunity for new members of the network to be presented. The network will promote health for senior citizens, disease prevention, senior mobility, safe free time for seniors, alimentary education, protection against new risks and dangers, as well as equity in the services necessary for seniors to adopt new information and communication technologies. In the case of retired academic members, the network will promote equality with respect to continuing use of digital technologies (particularly email), continuing access to research libraries, and the guaranteed ability for seniors to fund their own research programs and to deliver free seminars. (shrink)

Various results show the ‘formal equivalence’ of kin and group selectionist methodologies, but this does not preclude there being a real and useful distinction between kin and group selection processes. I distinguish individual- and population-centred approaches to drawing such a distinction, and I proceed to develop the latter. On the account I advance, the differences between kin and group selection are differences of degree in the structural properties of populations. A spatial metaphor provides a useful framework for thinking about these (...) differences: kin and group selection may be conceptualized as large, overlapping regions of K - G space. I then consider some implications of the account, defend it from possible objections, and further argue that the structural features characteristic of both kin and group selection may recur at multiple levels of biological organization. (shrink)

This PhD dissertation examines the conceptual and theoretical foundations of the most general and most widely used framework for understanding social evolution, W. D. Hamilton's theory of kin selection. While the core idea is intuitive enough (when organisms share genes, they sometimes have an evolutionary incentive to help one another), its apparent simplicity masks a host of conceptual subtleties, and the theory has proved a perennial source of controversy in evolutionary biology. To move towards a resolution of these controversies, we (...) need a careful and rigorous analysis of the philosophical foundations of the theory. My aim in this work is to provide such an analysis. I begin with an examination of the concepts behavioural ecologists employ to describe and classify types of social behaviour. I stress the need to distinguish concepts that are often conflated: for example, we need to distinguish simple cooperation from collaboration in collective tasks, behaviours from strategies, and control from manipulation and coercion. I proceed from here to the formal representation of kin selection via George R. Price’s covariance selection mathematics. I address a number of interpretative issues the Price formalism raises, including the vexed question of whether kin selection theory is ‘formally equivalent’ to multi-level selection theory. In the second half of the dissertation, I assess the uses and limits of Hamilton’s rule for the evolution of social behaviour; I provide a precise statement of the conditions under which the rival neighbour-modulated fitness and inclusive fitness approaches in contemporary kin selection theory are equivalent (and describe cases in which they are not); and I criticize recent formal attempts to establish the controversial claim that kin selection leads to organisms behaving as if maximizing their inclusive fitness. (shrink)

Modern thought typically opposes the authority of tradition in the name of universal reason. Postmodernism begins with the insight that the sociohistorical context of tradition and its authority is inevitable, even in modernity. Modernity can no longer take itself for granted when it recognizes itself as a tradition that is opposed to traditions. The left-wing postmodernist response to this insight is to conclude that because tradition is inevitable, irrationality is inevitable. The right-wing postmodernist response is to see traditions (...) as the home of diverse forms of rationality. This requires an understanding of the Socratic, self-critical aspect of intellectual traditions, which include both modern sciences and the great world religions. (shrink)

Populism has become one of the most intensely discussed topics in both public debate and academic research. So far there has been no systematic argumentation theoretic analysis of populism, however. This paper is intended to provide first steps towards such an analysis by giving a full argumentation theoretic reconstruction of the political manifesto of the German right-wing populist party “Alternative for Germany” (AfD). This allows to draw preliminary conclusions about the AfD’s argumentative strategy as exemplary for right-wing populism.

Avoiding partisan diatribe, Left Wing, Right Wing, People, and Power traces the historical development of the left wing and the right wing to reveal that the core of politics is the conflict over power. Despite specific differences of time and place, political actions are consistently efforts to preserve or change the structure and dynamics of power. With this insight, we can better understand political positions and actions. -/- Written in an accessible style, this book will inform (...) readers regardless of where they see themselves on the political spectrum. With clear but nuanced definitions of political ideologies and movements, the author shows how politics is people seeking to express and expand their power in the social space around them. Thus, the clash of the left and right wings is not about grand ideologies but instead is about power relations and the flow of power among people. (shrink)

The global economic crisis, the popular discontent against traditional parties and post-democratic forms of governance, as well as the sharp increase in migrant and refugee arrivals have led to the resurgence of populist parties around the world. Left-wing parties usually express an inclusionary populist discourse with patriotic features, while right-wing parties utilize an exclusionary populism with strong nationalist and xenophobic characteristics. In Greece in recent years, the radical left party of SYRIZA rose to power through a left-wing (...) populist and anti-imperialist discourse. Alexis Tsipras formed a paradox coalition government with the radical right party of ANEL to reach an agreement that would lessen the effects of austerity policies. However, once in office, SYRIZA transformed some features of its political style and began to follow a type of "pragmatic populism". This paper examines the relationship between populism and anti-imperialism, while analyzing SYRIZA's discourse in opposition and in power. The questions that it attempts to answer are: does Tsipras express an anti-imperialist discourse both in opposition and in power? What forces are considered imperialist by SYRIZA? Can the notion of "crypto-colonialism" explain the rise of left-wing populism in Greece? (shrink)

The narrative’s conception came from a real-world story intended for Meandering Sobriety. Then, it was rewritten in Vietnamese in mid-September 2023, with its original title being “Love’s Dream of Kingfisher and the Joy of Awakening”. This English version will be included in the next edition (3th) of The Kingfisher Story Collection.

Continuing prior work by the author, a simple classical system for personal obligation is integrated with a fairly rich system for aretaic (agent-evaluative) appraisal. I then explore various relationships between definable aretaic statuses such as praiseworthiness and blameworthiness and deontic statuses such as obligatoriness and impermissibility. I focus on partitions of the normative statuses generated ("normative positions" but without explicit representation of agency). In addition to being able to model and explore fundamental questions in ethical theory about the connection between (...) blame, praise, permissibility and obligation, this allows me to carefully represent schemes for supererogation and kin. These controversial concepts have provided challenges to both ethical theory and deontic logic, and are among deontic logic's test cases. (shrink)

The political distinction between left and right remains ideologically muddled. This was not always so, but an immediate return to the pristine usage is impractical. Putting a theory of social liberty to one side, this essay defends the interpretation of left-wing as personal-choice and right-wing as property-choice. This allows an axis that is north/choice (or state-free) and south/control (or state-ruled). This Political Compass clarifies matters without being tendentious or too complicated. It shows that what is called ‘libertarianism’ is (...) north-wing. A quiz gives the reader’s Political Compass reading. (shrink)

Migration is a recurrent phenomenon of human history because it is a successful adaptive strategy of human beings. Although migration today is not of a greater magnitude than in the past, it attracts a great deal of media and academia attention. The present wave of non-Western immigrants into the United States and Europe caused, apart from myriad economic, social and political problems, an ideological dispute between globalism and right-wing populism. Both ideological approaches attract many zealots who spread extreme opinions (...) and poison the whole political life. Using the scholastic method, I examined some opposing points of view of globalists and right-wing populists on several topics regarding non-Western immigration: border control, illegal immigration, limitations of legal immigration, refugee relocation quotas and cultural integration of immigrants. The globalists’ and right-wing populists’ theses and arguments were checked in regard with established authorities, available factual data and human reason. Highlighting some important topics relating to immigration problem and weighing the main arguments used by globalists and right-wing populists, I also indicate several points of compromise that could help people to moderate their political opinions. (shrink)

SYRIZA is the first radical left party in Europe which managed to seize power through a strong inclusionary populist and anti-austerity discourse. In this paper, we examine the political discourse articulated by SYRIZA in power (2015-17) through Laclau’s theory and “Populismus” approach and we utilize the lexicometric tool of “Populismus Observatory” to search the frequently appeared words in Alexis Tsipra’s discourse. “Populismus” is a research project and an open access web-based Observatory at the Aristotle University of Thessaloniki (School of Political (...) Science) that analyzes populism through a discursive methodological framework. The simple lexicometric analysis can help us to sketch a statistical outline of the discourse, followed by theoretical scrutiny. Our aim is to find if SYRIZA transforms its rhetoric after the conquest of power (January 2015) and which central signifiers tends to use and avoid. Furthermore, we argue that the concept of “crypto-colonialism” can explain the dominance of egalitarian populism in the Greek politics but we question the use of the term for any inclusionary populist case. Moreover, we underline the failure of SYRIZA to fulfill the popular demands and we seek out the reasons of this fiasco. Finally, we try to answer to the following question: Does the case of SYRIZA prove that populism fails wherever it comes from (right or left)? (shrink)

This paper presents a paradox of the concept of the right wing, because it groups together significantly different political philosophies, in terms of premises and conclusions – ones that recommend a minimal state and ones oriented towards preserving the traditions of a community. It also presents a meta-paradox: everyone has noticed this and yet it is my paradox!

The following article provides a descriptive approach to the Latin American neoconservative movement led by Argentinian political scientist Agustín Laje. This group has become a new reactionary movement in the region and has brought together different intellectuals around a discourse against to the political left and progressivism. The article is divided into 4 sections: the first dedicated to its classification, the second to its origins, composition and activities, the third to its narrative and the fourth is an approach to its (...) discursive strategies. It is concluded that the movement does not fit exactly into an existing right-wing classification, has a unified discourse, is constantly active and it is suggested that uses communicational strategies of a great populist and intuitive nature. (shrink)

Psychopaths routinely disregard social norms by engaging in selfish, antisocial, often violent behavior. Commonly characterized as mentally disordered, recent evidence suggests that psychopaths are executing a well-functioning, if unscrupulous strategy that historically increased reproductive success at the expense of others. Natural selection ought to have favored strategies that spared close kin from harm, however, because actions affecting the fitness of genetic relatives contribute to an individual’s inclusive fitness. Conversely, there is evidence that mental disorders can disrupt psychological mechanisms designed to (...) protect relatives. Thus, mental disorder and adaptation accounts of psychopathy generate opposing hypotheses: psychopathy should be associated with an increase in the victimization of kin in the former account but not in the latter. Contrary to the mental disorder hypothesis, we show here in a sample of 289 violent offenders that variation in psychopathy predicts a decrease in the genetic relatedness of victims to offenders; that is, psychopathy predicts an increased likelihood of harming non-relatives. Because nepotistic inhibition in violence may be caused by dispersal or kin discrimination, we examined the effects of psychopathy on (1) the dispersal of offenders and their kin and (2) sexual assault frequency (as a window on kin discrimination). Although psychopathy was negatively associated with coresidence with kin and positively associated with the commission of sexual assault, it remained negatively associated with the genetic relatedness of victims to offenders after removing cases of offenders who had coresided with kin and cases of sexual assault from the analyses. These results stand in contrast to models positing psychopathy as a pathology, and provide support for the hypothesis that psychopathy reflects an evolutionary strategy largely favoring the exploitation of non-relatives. (shrink)

Interviewet er lavet i juli 2021. Dets formål er at belyse emner, der er centrale i Celikates’ tænkning, f.eks. den voksende højrefløjspopulisme, migration, voldelige versus ikke-voldelige protester, civil ulydighed og den kritiske filosofis rolle i dag. -/- When Celikates and I sat down digitally in July 2021, the interview’s primary purpose was to examine topics central to Celikates’ thinking, such as the rise of right-wing populism, migration, violent versus non-violent protest, civil disobedience, and the role of critical philosophy today.

The vertiginous rise of right-wing populism, especially in its “nationalist, xenophobic and conservative form”, and some “racist, anti-Semitic, homophobic and sexist” drifts associated with this phenomenon – whether real or perceived as such – make the mainstream media play a double role. On the one hand, the mainstream media reflect the struggle for political hegemony between different vested interests; on the other hand, they engage in the fight against right-wing populism blasting both right-wing populist candidates and their (...) voters or supporters. Many mainstream journalists ask citizens to realize a “sanitary cordon”, a “wall” or a “republican front” to block far-right populism and preserve liberal democracy. Moreover, they urge people to be wary of all attempts to “dediabolize” or “normalize” some tokens of right-wing populism. The main idea of this article is that right-wing populism is more harmless than is generally believed and, if excessive, negative media coverage doesn’t baffle but feed it. Populism is essentially a latent side effect of liberal democracy. Populism rises and becomes obtrusive only if a significant part of society perceives a regime of illiberal majoritarianism instead of one of liberal democracy. Right-wing populists are chiefly frustrated “ci-devants” who feel dispossessed of their past, identity, properties, qualities, privileges or titles. Inasmuch as the causes of collective frustration are many and varied (e.g. the real or just perceived corruption of the elites, the “system”, the deep state, the relocation of jobs, immigration, national sovereignty, national identity, communitarianism, radical Islamism, the status of some traditional institutions, some chapters of official history, etc.), there will always be right-wing populists, whether they are self-declared or covert. By adopting David G. Hackett’s thesis that the media are “agents of hegemony”, we applied the critical analysis of discourse to a set of 346 media articles in order to reveal the discursive sources of power, domination, inequality and partiality. The articles appeared in The New York Times and Le Monde during the period 2016-2017, at the time when the presidential elections took place in the United States and France. The articles were selected according to the occurrence of the keywords “Donald Trump” – “populism” and “Marine Le Pen” – “populisme” within the titles. The analysis of these articles reveals a divisive discursive structure that correspond to a real political cleavage in society. It is true that populism presents a “Manichean outlook”, in which there are only friends and foes” and no compromise is possible. It is also true that mainstream media reinforce this Manichean perspective on society and make populists feel marginalized and politically disempowered. The mainstream media may appease right-wing populism if they treat its followers as legitimate and equal political actors. For this, they have to give up the narrative structures that underscore insurmountable divergences and irreconcilable interests. In a liberal democracy, mass media should chiefly play the role of mediator. They may not aim to defeat or re-educate certain categories of citizens just because they advocate “wrong” political solutions. (shrink)

Using an intersectionalist analysis, Hinther recounts efforts by Canada’s Ukrainian minority to build an ethnically distinct leftist movement. Opposed from without by both left-wing internationalists and right-wing nationalists, and hobbled from within by stubborn gender and generational inequalities, the movement finally lost its radical political momentum and so took up its allotted place in Canada’s polite multicultural mosaic. (Published in the series “Studies in Gender and History,” University of Toronto Press, 2018.).

From mitochondria to meerkats, the natural world is full of spectacular examples of social behaviour. In the early 1960s W. D. Hamilton changed the way we think about how such behaviour evolves. He introduced three key innovations - now known as Hamilton's rule, kin selection, and inclusive fitness - and his pioneering work kick-started a research program now known as social evolution theory. This is a book about the philosophical foundations and future prospects of that program. [Note: only the Introduction (...) is available to download.]. (shrink)

A patient is diagnosed with the persistent vegetative state (PVS) when they show no evidence of the awareness of the self or the environment for an extended period of time. The chance of recovery of any mental function or the ability to interact in a meaningful way is low. Though rare, the condition, considering its nature as a state outwith the realm of the conscious, coupled with the trauma experienced by the patient's kin as well as health care staff confronted (...) with painful decisions regarding the patient's care, has attracted a considerable amount of discussion within the bioethics community. At present, there is a wealth of literature that discusses the relevant neurology, that elucidates the plethora of ethical challenges in understanding and dealing with the condition, and that analyses the real-world cases which have prominently featured in the mainstream media as a result of emotionally charged, divergent views concerning the provision of care to the patient. However, there is scarcely anything in the published scholarly literature that proposes concrete and practically actionable solutions to the now widely recognized moral conundrums. The present article describes a step in that direction. I start from the very foundations, laying out a sentientist approach which serves as the basis for the consequent moral decision-making, and then proceed to systematically identify and deconstruct the different cases of discord, using the aforementioned foundations as the basis for their resolution. A major intellectual contribution concerns the fluidity of the duty of care which I argue is demanded by the sentientist focus. The said duty is shown initially to have for its object the patient, which depending on the circumstances, can change to the patient's kin, or the health care staff themselves. In conclusion, the proposed framework represents the first comprehensive proposal regarding the decision-making processes involved in the deliberation on the provision of life sustaining treatment to a patient in a PVS. (shrink)

Most people would agree that adoption is a good thing for children in need of a family. Yet adoption is often considered a second best or even last resort for parents in making their families. Against this assumption, I explore the unique value of adoption for prospective parents. I begin with a criticism of the selective focus on the value of adoption for only those people using assisted reproductive technologies. I focus on the value of adoption for all prospective parents, (...) reflecting on non-relative, non-procreative adoptions. First, adoption can meet the important need that a child has for a family, whereas procreation creates rather than meets needs. Second, adoption provides a morally noble opportunity to extend to a stranger benefits usually withheld for one's genetic kin. As such, adoption offers a unique possibility in which impartial concern for an other can be the starting point for a lifetime of love and care. Finally, adoptions can have transformative power over adoptive parents’ conception of family and self. In highlighting the unique value of adoption, I aim to challenge the widespread assumption that adoption has second best status to procreation. Indeed adoption can exemplify the human potential for moral compassion and impartial concern for the needs of others. (shrink)

Philosophers of biology and biologists themselves for the most part assume that the concept of kin is progenerative: what makes two individuals kin is a direct or indirect function of reproduction. Derivatively, kinship might likewise be presumed to be progenerative in nature. Yet a prominent view of kinship in contemporary cultural anthropology is a kind of constructivism or performativism that rejects such progenerativist views. This paper critically examines an influential line of thinking used to critique progenerativism and support performativism that (...) cites cross-cultural diversity in what I will call kinmaking. I challenge several key assumptions made in moving from this appeal to ethnography to conclusions about kinship and progeneration, arguing that closer scrutiny of both the ethnographic record and inferences that draw on it in fact support progenerative views of both kinship and kinmaking. (shrink)

The early 21st century has witnessed a significant rise in extreme nationalism, racism, and xenophobia, deeply affecting the rights of minorities such as the Roma, who have historically faced systemic discrimination and racism. Given that many political leaders who downplay minority rights often engage in populist discourse, a debate has emerged about the relationship between populism and minority rights. While many scholars argue that populism inherently undermines liberal principles like the protection of minorities, the question remains whether populism is necessarily (...) anti-pluralist and anti-minority. What about the case of left-wing populism? Furthermore, why is the relationship between anti-populism and minorities often overlooked? In this article, we examine the relationship between populism, anti-populism, and minorities through the case of two different governmental discourses in crisis-ridden Greece. Specifically, we focus on the governmental political discourse and policies of the populist SYRIZA (2015-2019) and the anti-populist ND (2019-2023) on Roma, with the aim of showing that populism is not necessarily anti-pluralist, while anti-populism is not always pluralist, as both phenomena can follow inclusionary or exclusionary logics. (shrink)

Confucianism’s emphasis on filial piety is both a hallmark of its approach to ethics and a source of concern. Critics charge that filial piety’s extreme partialism corrupts Chinese society and should therefore be expunged from the tradition. Are the critics correct? In this article, we outline the criticism and note its persistence over the last century. We then evaluate data from the empirical study of corruption to see whether they support the claim that partialism corrupts. Finally, we report some recent (...) experimental work done with colleagues testing the claim that filial piety is associated with tolerance of corruption in Chinese societies. The results suggest that the critics are on to something. However, partialism (or kin affection) is not a cause of concern. Instead, authoritarianism (another aspect of filial piety) is associated with tolerance of corruption. We conclude that critics should reformulate their criticisms if they seek to combat corruption effectively. (shrink)

Most models of generational succession in sexually reproducing populations necessarily move back and forth between genic and genotypic spaces. We show that transitions between and within these spaces are usually hidden by unstated assumptions about processes in these spaces. We also examine a widely endorsed claim regarding the mathematical equivalence of kin-, group-, individual-, and allelic-selection models made by Lee Dugatkin and Kern Reeve. We show that the claimed mathematical equivalence of the models does not hold. *Received January 2007; revised (...) April 2008. †To contact the authors, please write to: Elisabeth Lloyd, Department of History and Philosophy of Science, 130 Goodbody Hall, Indiana University, Bloomington, IN 47405; e-mail: [email protected]; Richard Lewontin, Department of Organismic and Evolutionary Biology, Harvard University, 26 Oxford Street, Cambridge, MA 02138; Marcus Feldman, Department of Biological Sciences, Stanford University, Stanford, CA 94305; e-mail: [email protected]. (shrink)

In a study drawing from both evolutionary biology and the social sciences, evidence and argument is assembled in support of the comprehensive appli- cation of selfish gene theory to the human population. With a focus on genes giving rise to characteristically-human cooperation (“cooperative genes”) in- volving language and theory of mind, one may situate a whole range of pat- terned behaviour—including celibacy and even slavery—otherwise seeming to present insuperable difficulties. Crucially, the behaviour which tends to propa- gate the cooperative genes (...) may be “at cost” to the genes of some who may be party to the cooperation itself. Explanatory insights are provided by Trivers’ parent-offspring conflict theory, Lack’s principle, and Hamilton’s kin selec- tion mechanism. A primary observation is that cooperation using language and theory of mind is itself interdependent with full human conceptualization of a world of objects and of themselves as embodied beings. Human capaci- ties inhering in, or arising out of, the ability to cooperate are also responsible for a vitally important long-term process, the domestication of animals and p- lants. The approach illuminates the difference between animal and human sexual behaviour, and the emergence of kinship systems. Again, recent pat- terns of population growth become much more explicable. It is argued that the gene is the single controlling replicator; the notion of the meme as a sec- ond independent replicator is flawed. (shrink)