Gilabert argues that the humanist conception of duties of global justice and the principle of cosmopolitan justifiability will lead us to accept an egalitarian definition of individual autonomy. Gilabert further argues that realizing conditions of individual autonomy can serve as the cut-off point to duties of global justice. I investigate his idea of autonomy, arguing that in order to make sense of this claim, we need a concept of autonomy. I propose 4 possible definitions of autonomy, none of (...) which seem to necessitate Gilabert’s duties of egalitarian global justice. Instead, I propose that he may have in mind Autonomy 5, which requires that individuals have access to a maximum number of options and not simply a sufficient range of options to choose from. I criticize this premise as too demanding in the global world characterized by fundamental inequality. Second, I argue that if we were to endorse the preconditions for Autonomy 5, we would have to accept that Gilabert’s theory of global justice doesn’t provide for a cut-off point of duties of global justice. (shrink)

Social media use is soaring globally. Existing research of its ethical implications predominantly focuses on the relationships amongst human users online, and their effects. The nature of the software-to-human relationship and its impact on digital well-being, however, has not been sufficiently addressed yet. This paper aims to close the gap. I argue that some intelligent software agents, such as newsfeed curator algorithms in social media, manipulate human users because they do not intend their means of influence to reveal (...) the user’s reasons. I support this claim by defending a novel account of manipulation and by showing that some intelligent software agents are manipulative in this sense. Apart from revealing a priori reason for thinking that some intelligent software agents are manipulative, the paper offers a framework for further empirical investigation of manipulation online. (shrink)

Common mental health disorders are rising globally, creating a strain on public healthcare systems. This has led to a renewed interest in the role that digital technologies may have for improving mental health outcomes. One result of this interest is the development and use of artificial intelligence for assessing, diagnosing, and treating mental health issues, which we refer to as ‘digital psychiatry’. This article focuses on the increasing use of digital psychiatry outside of clinical settings, in the following sectors: education, (...) employment, financial services, social media, and the digital well-being industry. We analyse the ethical risks of deploying digital psychiatry in these sectors, emphasising key problems and opportunities for public health, and offer recommendations for protecting and promoting public health and well-being in information societies. (shrink)

Psychological well-being is a major global concern receiving more scholarly attention following the 2008 Great Recession, and it becomes even more relevant in the context of COVID-19 outbreak. In this study, we investigated the impact of economic uncertainty resulting from natural disasters, epidemics, and financial crisis on individuals' mental health. As unemployment rate exponentially increases, individuals are faced with health and economic concerns. Not all society members are affected to the same extent, and marginalized groups, such as (...) those suffering from chronic mental illnesses or low-income families cannot afford the downsizing, mass lay-offs and lack of access to public health services. Psychiatric profession is familiarized with the phenomenon of intolerance of uncertainty (IU), and we examine how this concept is associated with job uncertainty and social identity disturbance. Several studies have formally investigated the effects of IU, but to our knowledge, this is the first research integrating the psychological well-being, job uncertainty and identity disturbance caused by economic breakdown. Literature points to many reported cases of PTSD, anxiety, depression and suicidal tendencies following major social disasters. Yet, we have undertaken to analyze the subjective experiences underlying the self-harming behaviors in an attempt to fill the methodological gap by drawing insights from prominent psychological, sociological and economic theories. We find economic uncertainty to have a positive relation to job uncertainty and identity disturbance, and a negative relationship with psychological well-being. Psychological well-being depends on coherency between both abstract subjective and concrete objective identity, and when these perceptions are inconsistent, cognitive dissonance arises resulting in identity disturbance. We argue that stability is not associated with monetary advantage only, but also with a wide range of other benefits that are crucial for individuals' growth, satisfaction and sense of identity. Therefore, we propose the implementation of social support and public welfare policies to mitigate health risks during the turbulent socio-economic changes. (shrink)

MERC Global’s International Journal of Management (MERC Global’s IJM) is an international peer-reviewed, open access quarterly journal of management science, being brought out with a view to facilitating effective dissemination of the latest thinking and research with respect to various management issues and problem solving methodology relevant for practicing executives as well as for academicians and researchers working in the field of management around the globe. -/- MERC Global’s IJM publishes articles, research papers, abstracts of (...) doctoral dissertations, book reviews, case studies, short communications and bibliography that are interdisciplinary in nature as well as those within the major disciplines, including: marketing, OB/HR, entrepreneurship, production, operations, accounting, finance, business economics, international business, information technology management, social sector management, public sector management, healthcare management, management strategy, research methods, and so forth. (shrink)

MERC Global’s International Journal of Management (MERC Global’s IJM) is an international peer-reviewed, open access quarterly journal of management science, being brought out with a view to facilitating effective dissemination of the latest thinking and research with regard to various management issues and problem solving methodology relevant for practicing executives as well as for academicians and researchers working in the field of management around the globe. -/- MERC Global’s IJM publishes articles, research papers, abstracts of (...) doctoral dissertations, book reviews, case studies, short communications and bibliography that are interdisciplinary in nature as well as those within the major disciplines, including: marketing, OB/HR, entrepreneurship, production, operations, accounting, finance, business economics, international business, information technology management, social sector management, public sector management, healthcare management, management strategy, research methods etc. (shrink)

We argue that least-developed countries (LDCs) should be treated as a distinct group from developing countries within theories of global justice generally, and theories of trade justice more specifically. While authors within the trade justice literature occasionally make passing reference to LDCs’ entitlement to special favourable treatment from other states, little is said about what form this treatment should take, and how such entitlements relate to the obligations and entitlements of both developed and developing countries. This oversight is untenable (...) in that it neglects the different character and urgency of LDCs’ needs with respect to the economic opportunities afforded to them in international markets. Moreover, by categorising trading states into binary categories of developed/developing or rich/poor, trade justice theorists have ended up obscuring and passing over unavoidable conflicts between least-developed and developing countries’ interests, the weighing of which should be central to any complete normative evaluation of the trade regime. We provide an example of such a conflict of interest and how it should be resolved by examining the structural barrier to LDC economic development presented by the current success of many developing countries in export manufacturing. We argue in favour of a trade policy intervention that would dismantle this structural barrier (by inducing export firms to move to LDCs), even though this means diverting valuable economic opportunities from developing countries. (shrink)

Can there be a global demos? The current debate about this topic is divided between two opposing camps: the “pessimist” or “impossibilist” camp, which holds that the emergence of a global demos is either conceptually or empirically impossible, and the “optimist” or “possibilist” camp, which holds that the emergence of a global demos is conceptually as well as empirically possible and an embryonic version of it already exists. However, the two camps agree neither on a common (...) working definition of a global demos, nor on the relevant empirical facts, so it is difficult to reconcile their conflicting outlooks. We seek to move the debate beyond this stalemate. We argue that existing conceptions of a demos are ill-suited for capturing what kind of a global demos is needed to facilitate good global governance, and we propose a new conception of a demos that is better suited for this purpose. We suggest that some of the most prominent conceptions of a demos have focused too much on who the members of a demos are and too little on what functional characteristics the demos must have in order to perform its role in facilitating governance within the relevant domain. Our new proposal shifts the emphasis from the first, “compositional” question to the second, “performative” one, and provides a more “agency-based” account of a global demos. The key criterion that a collection of individuals must meet in order to qualify as a demos is that it is not merely demarcated by an appropriate membership criterion, but that it can be organized, democratically, so as to function as a state-like agent. Compared to the existing, predominantly “compositional” approaches to thinking about the demos, this agency-based approach puts us into a much better position to assess the empirical prospects for the emergence of a global demos that can facilitate good global governance. (shrink)

This paper provides a philosophically informed and robust account of the global justice implications of Artificial Intelligence (AI). We first discuss some of the key theories of global justice, before justifying our focus on the Capabilities Approach as a useful framework for understanding the context-specific impacts of AI on lowto middle-income countries. We then highlight some of the harms and burdens facing low- to middle-income countries within the context of both AI use and the AI supply chain, by (...) analyzing the extraction of materials, which includes mineral extraction and the environmental harms associated with it, and the extraction of labor, which includes unethical labor practices, low wages, and the trauma experienced by some AI workers. We then outline some of the potential harms and benefits that AI poses, how these are distributed, and what global justice implications this has for low- to middle-income countries. Finally, we articulate the global justice significance of AI by utilizing the Capabilities Approach. We argue that AI must be considered from a global justice perspective given that, globally, AI puts significant downward pressure on several elements of well-being thereby making it harder for people to achieve threshold levels of the central human capabilities needed for a life of dignity. (shrink)

Kant divides moral duties into duties of virtue and duties of justice. Duties of virtue are imperfect duties, the fulfillment of which is left to agent discretion and so cannot be externally demanded of one. Duties of justice, while perfect, seem to be restricted to negative duties (of nondeception and noncoercion). It may seem then that Kant's moral philosophy cannot meet the demands of global justice. I argue, however, that Kantian justice when applied to the social and historical realities (...) of the world can generate positive duties to promote and provide for the well being of others. (shrink)

This study identifies global factors conditioning the global problematics of the direction of social development. Global threats were evaluated and defined as dangerous processes, phenomena, and situations that cause harm to health, safety, well-being, and the lives of all humanity, and require removal. The essence of global risks was defined. These risks were defined as events or conditions that may cause a significant negative effect for several countries or spheres within a strategic period if (...) they occur. Global problems were conceptualized. These problems were defined as phenomena, matters, and situations that are not completely understandable, interesting, actual, require solving and regulation, and in addition do not have unified solutions. Current global challenges were analyzed, defined as strategic guidelines that cause transformational changes and are receiving attention from humanity. Global trends were defined as courses of social development. The composition and role of global actors were described, and defined as international organizations, leading states, regional organizations, powerful corporations, institutional investors, large cities, and well-known personalities. The directions of positive courses of social development were developed by means of using the authors’ mechanism of solving the global problematics. (shrink)

This paper argues that the possibility of global justice is premised on the solutions of three-fold interrelated problem: (1) problem of heterogeneity, (2) problem of inequality, (3) problem of realpolitik. The problem of heterogeneity questions the assumed globality equated as universality or commonality underpinning global justice in view of the empirical human diversity and plurality that cannot be assumed away by the desirability of the normativity of global justice. The problem of inequality highlights the ineradicability of (...) class='Hi'>global inequality as a pervasive fact of international life. It also criticizes the fairness argument that tries to make do with the ineradicable inequalities as long as they work towards the least advantaged members of global society mainly by rendering such an attempt as futile considering the inapplicability of principles of justice, Rawls's difference principle for example, in the global context; the unwillingness of powerful states to relinquish their hierarchical positions in the global political structure that benefit them; and the difficulty of not knowing what in/equality would mean for the least well-off when the fairness argument is granted. The problem of realpolitik makes the subordination of realpolitik (power and interest) to idealpolitik (justice)unwarranted given that the global realities point to the converse of subordination, especially the realities of the hierarchical structure of global politics and its concomitant unequal power relations. (shrink)

Well-Being in African Philosophy: Insights for a Global Ethics of Development, edited by Bolaji Bateye, Mahmoud Masaeli, Louise Müller, and Angela Roothaan, explores the notion of well-being in African and intercultural philosophy and its insights into global ethics of development. Drawing from longstanding debates on communitarianism in the context of personhood in African philosophy, as well as those in intercultural philosophy, the diverse contributors present manifold ways to philosophize about well-being from (...) African contexts. Hailing from sub-Saharan Africa, Europe, and the Middle East, they address questions of human well-being related to the major global challenges of our time, such as climate change and socio-economic, gender, and racial inequality in society, education, and organization. This collection, building on the work of African independence philosophers as well as oral traditions from a critical development studies perspective, offers fresh views on well-being, development, and morality, thus contributing to global ethics from an African vantage point. (shrink)

Online therapy sessions and other forms of digital mental health services (DMH) have seen a sharp spike in new users since the start of the COVID-19 pandemic. Having little access to their social networks and support systems, people have had to turn to digital tools and spaces to cope with their experiences of anxiety and loss. With no clear end to the pandemic in sight, many of us are likely to remain reliant upon DMH for the foreseeable future. As such, (...) it is important to articulate some of the specific ways in which the pandemic is affecting our self and world-relation, such that we can identify how DMH services are best able to accommodate some of the newly emerging needs of their users. In this paper I will identify a specific type of loss brought about by the COVID-19 pandemic and present it as an important concept for DMH. I refer to this loss as loss of perceptual world-familiarity. Loss of perceptual world-familiarity entails a breakdown in the ongoing effortless responsiveness to our perceptual environment that characterizes much of our everyday lives. To cash this out I will turn to insights from the phenomenological tradition. Initially, my project is descriptive. I aim to bring out how loss of perceptual world-familiarity is a distinctive form of loss that is deeply pervasive yet easily overlooked-hence the relevance of explicating it for DMH purposes. But I will also venture into the space of the normative, offering some reasons for seeing perceptual world-familiarity as a component of well-being. I conclude the paper with a discussion of how loss of perceptual world-familiarity affects the therapeutic setting now that most if not all therapeutic interactions have transitioned to online spaces and I explore the potential to augment these spaces with social interaction technologies. Throughout, my discussion aims to do justice to the reality that perceptual world-familiarity is not an evenly distributed phenomenon, that factors like disability, gender and race affect its robustness, and that this ought to be reckoned with when seeking to incorporate the phenomenon into or mitigate it through DMH services. (shrink)

Global studies can be made not only with respect to the humans who inhabit the Earth, they can well be done with respect to biological and abiotic systems of our planet. Such an approach opens wide horizons for the modern university education as it helps to form a global view of various processes. However, we can also ask ourselves whether the limits of our studies can be moved further. Would not it be useful for the students to (...) understand the evolution of our planet within the context of the evolution of our Universe? The need to see this process of development holistically, in its origins and growing complexity, is fundamental to what drives not only science but the human imagination. This shared vision of the grand narrative is one of the most effective ways to conceptualize and integrate our growing knowledge of the Universe, society, and human thought. Note that the respective discipline already exists and it has been developing quite successfully for more than three decades; it is denotes as Big History. (shrink)

This article introduces the concept of ‘well-living’ as a transformative framework for reimagining quality of life in the face of current global socio-ecological challenges. Through a reflexive theoretical meta-analysis, it critically examines mainstream and reformist well-being discourses while drawing inspiration from transformative perspectives found in recent post-capitalist and indigenous movements. ‘Well-living’ is portrayed as both a civilizational endeavor and a multifaceted imperative, encompassing dimensions of creativity, liveability, conviviality, and alterity across various scales from individual to (...) international contexts. Central to the ‘well-living’ paradigm are nine key qualities, including harmonious coexistence, aspirational foresight and purposefulness, solidarity, autonomy, authenticity, and integrity, thereby promoting an integrated approach to living in balance with oneself, others, and the natural world. Embracing ‘well-living’ as a goal and process can empower individuals and communities to challenge prevailing global capitalist paradigms, re-establish connections with the interconnected web of life, and strive for a more just, regenerative, and diverse world, accommodating multiple perspectives. Lastly, employing a 'commonist' perspective, the article outlines essential institutional and legislative-policy changes required to actualize the vision of 'well-living.'. (shrink)

This chapter explores global debunking arguments, debunking arguments that aim to give one a global defeater. I defend Alvin Plantinga’s view that global defeaters are possible and, once gained, are impossible to escape by reasoning. They thereby must be extinguished by other means: epistemically propitious actions, luck, or grace. I then distinguish between three types of global defeater—pure-undercutters, undercutters-because-rebutters, and undercutters-while-rebutters—and systematically consider how one can deflect such defeaters. Lastly, since I draw insights from the literature (...) on perhaps the most widely discussed global debunking argument in the literature, Plantinga’s evolutionary argument against naturalism, I end up responding to many potential problems for it. This includes the so-called conditionalization problem, as well as those raised by Bergmann (2002), Law (2012), Deem (2018), Hendricks and Anderson (2020), and Wielenberg (in Craig and Wielenberg (2021)). (shrink)

I explore the supposition that any form of philosophical and cultural difference involves an interplay of both global and local significations, or a peculiar kind of global conversation. I maintain that the recurrence of the global into the local and vice versa is not accidental, as it makes for a much sought difference of significance both in the life of the single individual and in a variety of cultural and practical senses. I explore specifically its philosophical sense (...) within the thought of Lao-tse, Martin Heidegger, and Richard Rorty. In Lao-tse’s Tao Te Ching, this sense is tied to the concepts of the Tao and Te. Tao is the eternal and inexplicable source of all existence; Te is its localized actualization in the life of each and every person. Tao ensures the universal harmony of the world; Te is the principle of one’s individual relation to that harmony. The same sense could be identified in the work of Heidegger, who transformed the philosophical thinking of the last century by redefining its knowing subject in existence. The subject, thus rediscovered as Dasein (being-there) and as being-in-the-world (in-der-Welt-sein), could disclose the world (Welt) only via its familiar surrounding world (Umwelt) to gradually become aware of its most general (indeed global) epistemic concern of the Being (Sein) of beings (Seinde). Similarly, Rorty, who sees the task philosophy and the rest of culture as set by history on the utilitarian goal of achieving the greatest happiness for the greatest number of people, demands starting up locally to achieve it globally. His pragmatic approach also demands utilizing the trustworthy resource of the global cultural tradition, as well as the involvement of the individuals in their locality as problem-solvers (as scientists, artists, engineers, and others). (shrink)

Many authors hold that collectives, as well as individuals can be the subjects of obligations. Typically these authors have focussed on the obligations of highly structured groups, and of small, informal groups. One might wonder, however, whether there could also be collective obligations which fall on everyone – what I shall call ' global collective obligations '. One reason for thinking that this is not possible has to do with considerations about agency : it seems as though an (...) entity can only be the subject of obligations if it is an agent. In this paper, I try to show that the argument from agency is not a good reason for being sceptical about the existence of global collective obligations : it derives whatever plausibility it has from the idea that claims about obligation need to be addressable to some agent. My suggestion is that we should accept this principle about the addressability of obligations, but deny that the addressee of an obligation need be the subject of that obligation. The collective obligations of unstructured collections of individuals, including global collective obligations, meet the addressability requirement insofar as they require something of the individuals who make up the collective. (shrink)

In this paper, we analyze the origin of the links between global bioethics (which we differentiate from biomedical bioethics) and human rights. We understand that we are in a global civilizational crisis, whose roots extend to 1492 today, in which the modern-capitalist model used the discourse of human rights to justify its predatory technocracy. There are three theoretical assumptions that support our analysis: 1) The current conditions in which the technique shows its destructive power over nature (Anthropocene) indicate (...) that none of the ethical antecedents are applicable to such circumstances. In this new context, the kantian categorical imperative has been reconverted into a moral and political duty to not instrumentalize either human beings or nature. We call this new ethical consideration bioethics. 2) The current geopolitical composition of the world must be thought in terms of the global North and the global South, as two regions that are forged in the midst of important processes of globalization of the world-system, and whose main consequence lies in the absence of equity in the distribution of wealth and well-being between the two. 3) The current environmental crisis or climate change, the product of an economic model based on extractive technology, has become one of the most serious threats against human rights. (shrink)

While life satisfaction theories (LSTs) of well-being are barely discussed in philosophy, they are popular among social scientists and wider society. When philosophers have discussed LSTs, they are taken to be a distinct alternative to the three canonical accounts of well-being—hedonism, desire theories, the objective list. This essay makes three main claims. First, on closer inspection, LSTs are indistinguishable from a type of desire theory—the global desire theory. Second, the life satisfaction/global desire theories are (...) the only subjectivist accounts of well-being in the sense that they maintain individuals decide what makes their lives go well for them; hedonism and other desire theories are subjectivist only in some alternative senses. Third, subjectivism is implausible, although for different reasons from those that are usually given. I examine what I take to be the two main current objections to LSTs and argue that they are unproblematic. I then raise two different, challenging objections. The first is novel. The second has been noted in passing, but its seriousness underestimated. I close by sketching some non-obvious difficulties that subjectivists will face if they attempt to show rival objectivist theories suffer even more counterintuitive implications. Although subjectivism has a strong intuitive pull, we should be ready to abandon it in favour of an objectivist theory—although it is not my purpose here to say which one. (shrink)

Thomas Pogge’s (2006) framework of global justice can be adapted for individual agents or collective unilateral donations in the same way Peter Singer’s framework has been. I do so by amending Pogge’s institutional principles for international human rights NGOs and by adding two further principles to address challenges that arise when his framework is applied. This adapted framework enjoins donors to make principled philanthropic decisions that prioritize existing and near-term suffering, while also rectifying their part in causing this suffering. (...) It makes Pogge’s negative duty account easier to implement than his previous proposal, and provides well-off individuals with an alternative to Effective Altruism. (shrink)

Since the 1990s the effects of globalization on law and legal developments has been a central topic of scholarly debate. To date, the debate is however marked by three substantial deficiencies which this chapter seeks to remedy through a reconceptualization of global law as a law of inter-contextuality expressed through inter-legality and materialized through a particular body of legal norms which can be characterized as connectivity norms. The first deficiency is a historical and empirical one. Both critics as (...) class='Hi'>well as advocates of ‘non-state law’ share the assumption that ‘law beyond the state’ and related legal norms have gained in centrality when compared with previous historical times. While global law, including both public and private global governance law as well as regional occurrences such as EU law, has undergone profound transformations since the structural transformations which followed the de-colonialization processes of the mid-twentieth century, we do not have more global law relatively to other types of law today than in previous historical times. The second deficiency is a methodological one. The vast majority of scholarship on global law is either of an analytical nature, drawing on insights from philosophy, or empirically observing the existence of global law and the degree of compliance with global legal norms at a given moment in time. While both approaches bring something to the table they remain static approaches incapable of explaining and evaluating the transformation of global law over time. The third deficiency is a conceptual-theoretical one. In most instances, global law is understood as a unitary law producing singular legal norms with a planetary reach, or, alternatively, a radical pluralist perspective is adopted dismissing the existence of singular global norms. Both of these approaches however misapprehend the structural characteristics, function and societal effects of global law. Instead a third positon between unitary and radical pluralist perspectives can be adopted through an understanding of global law and its related legal norms as a de-centred kind of inter-contextual law characterised by inter-legality. (shrink)

Despite their theoretical attractiveness, global egalitarian arguments for open borders face the worry that open borders would in fact exacerbate inequality. In this paper, I offer a response to such egalitarian consequentialist concerns. I argue that they fail to attend to the larger political and economic forces that create and maintain inequality. Even in cases where immigration conflicts with egalitarian goals, the conflicts tend to be due to contingent circumstances that egalitarians have reason to change. As such, they do (...) not pose a deep challenge for egalitarian defenses of open borders. However, they do illuminate an important and overlooked point: egalitarians should construe open borders as part of a broad and coherent global egalitarian program, both politically and philosophically. This is in contrast to an approach that sees the border question as an isolated and abstract philosophical question. Furthermore, egalitarians would do well to engage the political economic factors that drive migration in our world, and to buttress their concerns of distributive justice with arguments emphasizing the negative effects of the global border regime on social and relational equality. (shrink)

This article examines and rejects the view that nonhuman animals cannot be recipients of justice, and argues that the main reasons in favor of universal human rights and global justice also apply in the case of the international protection of the interests of nonhuman animals. In any plausible theory of wellbeing, sentience matters; mere species membership or the place where an animal is born does not. This does not merely entail that regulations of the use of animals aimed at (...) reducing their suffering should be implemented. It actually supports the end of such use, as well as other positive steps to provide help and to promote what is good not only for domesticated animals, but also for those living in the wild. Another reason to bring the protection of animals' interests into the international arena is that it is at this level that numerous animal exploitation industries enjoy the protection of different agreements and institutions. It does not follow from this that changing international law should be animal advocates' first priority, but it does follow that they should conduct their work internationally and not limit it to their own countries. (shrink)

Well-being can be promoted in two ways. Firstly, by affecting the quantity, quality and allocation of bundles of consumption (the Resource Approach), and secondly, by influencing how people benefit from their goods (the Taste Approach). Whereas the former is considered an ingredient of economic analysis, the latter has conventionally not been included in that field. By identifying the gain the Taste Approach might yield, the article questions whether this asymmetry is justified. If successfully exercised, the Taste Approach might (...) not only enable people to raise their wellbeing, but also provide solutions to a number of issues such as sustainable development and global justice. The author argues that recently developed accounts such as Happiness Economics (HE) and Libertarian Paternalism (LP) both can be considered specifications of the Taste Approach. Furthermore a third specification is identified: Inexpensive Preference Formation (IPF). Whereas LP suggests that choice architecture should be exercised when rationality fails, IPF holds that governance in certain instances should improve choices also in absence of no such failure. (shrink)

Local reports from different international societies have considered the achievement of the successful Glocalized architecture model in line with the 2030 UN Sustainable Development Goals (SDGs). The Aga Khan Cultural Foundation’s International Program for Islamic Architecture has also prioritized the understanding of the success drivers in architectural projects. This study aimed to detect the potentials of the common global indicators to access qualitative design assessment through analyzing the Aga Khan Award’s reports. The selected methodology in the present study is (...) a quantitative approach using the systematic content analysis and coding techniques for qualitative data obtained from the technical. The physical, non-physical, modern, and traditional factors that have contributed to the success of the works as well as their combinations were extracted and analyzed using Sensible and Abstract international, national, and local indications. There is a relative superiority for Sensible indications (A combination of modern and physical factors). The hybrid data distribution provides the ground to assess the works, and this can be used to manage the globalization challenges in the contemporary architecture of Muslim societies. (shrink)

In this article, we propose the Fair Priority Model for COVID-19 vaccine distribution, and emphasize three fundamental values we believe should be considered when distributing a COVID-19 vaccine among countries: Benefiting people and limiting harm, prioritizing the disadvantaged, and equal moral concern for all individuals. The Priority Model addresses these values by focusing on mitigating three types of harms caused by COVID-19: death and permanent organ damage, indirect health consequences, such as health care system strain and stress, as well (...) as economic destruction. It proposes proceeding in three phases: the first addresses premature death, the second long-term health issues and economic harms, and the third aims to contain viral transmission fully and restore pre-pandemic activity. -/- To those who may deem an ethical framework irrelevant because of the belief that many countries will pursue "vaccine nationalism," we argue such a framework still has broad relevance. Reasonable national partiality would permit countries to focus on vaccine distribution within their borders up until the rate of transmission is below 1, at which point there would not be sufficient vaccine-preventable harm to justify retaining a vaccine. When a government reaches the limit of national partiality, it should release vaccines for other countries. -/- We also argue against two other recent proposals. Distributing a vaccine proportional to a country's population mistakenly assumes that equality requires treating differently situated countries identically. Prioritizing countries according to the number of front-line health care workers, the proportion of the population over 65, and the number of people with comorbidities within each country may exacerbate disadvantage and end up giving the vaccine in large part to wealthy nations. (shrink)

Skeptical theists have been charged with being committed to global skepticism. I consider this objection as it applies to a common variety of skeptical theism based on an epistemological principle that Stephen Wykstra labeled “CORNEA.” I show how a recent reformulation of CORNEA (provided by Stephen Wykstra and Timothy Perrine) affords us with a formal apparatus that allows us to see just where this objection gets a grip on that view, as well as what is needed for (...) an adequate response. I conclude by arguing that, given some plausible, modest, and independently motivated anti-skeptical principles, this objection poses no threat to Wykstra’s brand of skeptical theism. (shrink)

In the last fifteen years or so, political philosophers have been increasingly busy nurturing their latest darling, global justice (hereinafter GJ). There are many reasons why justice, the centrepiece of much political theorising since the 1970s, has spilled beyond the confines of the (nation-)state – from certain inherent features of prominent philosophical accounts of justice to the seemingly morally arbitrary nature of state borders to the perceived or assumed effects of globalisation. In any case, the previously rather scattered reflections (...) on the global dimension on justice-related topics have now moulded into a respected academic enterprise, generating a vast body of mutually interconnected research. Under the broad umbrella of GJ, a wealth of specific problems and/or issue areas have surfaced; for the purposes of the present essay, it is useful to note that the primarily normative discussion about justice in the transnational realm (i.e. what is right/wrong and what should be done about it) extends to questions of methodological, epistemological as well as ontological kind which are of wider interest to political philosophy as such. One reason for such a broadened perspective is that two of the three titles (Brooks and Brock) appeared in print four and five years ago, respectively, and Brock’s and Ypi’s volumes have already received wide critical attention from within the field. It makes therefore sense to step back and evaluate the respective contributions with the benefit of hindsight, and also perhaps more critically than has been the case with the majority of heretofore published reactions. This is facilitated by the different approaches employed in the respective books, stemming in one case (Brooks) from its genre, and from different authorial aims and modes of explication in the other two cases. (shrink)

Luck egalitarianism provides one powerful way of defending global egalitarianism. The basic luck egalitarian idea that persons ought not to be disadvantaged compared to others on account of his or her bad luck seems to extend naturally to the global arena, where random factors such as persons’ place of birth and the natural distribution of the world’s resources do affect differentially their life chances. Yet luck egalitarianism as an ideal, as well as its global application, has (...) come under severe criticisms in recent debate. My aim in this article is to restore plausibility to the luck egalitarian idea, and to suggest how it could then provide a plausible grounding for global egalitarianism. To do this, I will propose a more modest but also more defensible conception of luck egalitarianism that can also strengthen the case for global distributive justice. (shrink)

There have long been calls from industry for guidance in implementing strategies for sustainable development. The Circular Economy represents the most recent attempt to conceptualize the integration of economic activity and environmental wellbeing in a sustainable way. This set of ideas has been adopted by China as the basis of their economic development, escalating the concept in minds of western policymakers and NGOs. This paper traces the conceptualisations and origins of the Circular Economy, tracing its meanings, and exploring its antecedents (...) in economics and ecology, and discusses how the Circular Economy has been operationalized in business and policy. The paper finds that while the Circular Economy places emphasis on the redesign of processes and cycling of materials, which may contribute to more sustainable business models, it also encapsulates tensions and limitations. These include an absence of the social dimension inherent in sustainable development that limits its ethical dimensions, and some unintended consequences. This leads us to propose a revised definition of the Circular Economy as “an economic model wherein planning, resourcing, procurement, production and reprocessing are designed and managed, as both process and output, to maximize ecosystem functioning and human well-being”. (shrink)

By its nature, comparative education values diversity. Respectfully studying how different groups pursue education provides opportunities to learn about the variety of human experience, expand the boundaries of the field, and ultimately re-understand ourselves. At its core, the field leverages the dynamic space between life as culturally located and being human. This chapter contributes value to comparative education from an Oceanic viewpoint. Oceania is the world region with more water and languages than any other. Because of its diversity and (...) colonial histories, Oceania is a site of creative tension between regionalism and self-determination. Unsurprisingly, conflict exists in the region. However, a key need in our ‘sea of islands’ for sustainability is to live well together. Faced with the uncertainties of the future such as climate change, mutual understanding and support is at a premium. The collaboration of writers; Solomon Islander, Tongan, and Anglo-Welsh, embodies this, as does the chapter’s woven mat-based structure. The thrust of this chapter is that through walking backwards into the future and embracing solidarity through diversity, we can promote a sustainable educational journey that offers the hope of continuity in the face of the challenges ahead. (shrink)

Given that one-million species are currently threatened with extinction and that humans are undermining the entire natural infrastructure on which our modern world depends (IPBES, 2019), this dissertation will show that there is a need to provide an alternative approach to wildlife conservation, one that avoids anthropocentrism and wildlife valuation on an instrumental basis to provide meaningful and tangible success for both wildlife conservation and human well-being in an inclusive way. In this sense, The Value of Being (...) Wild will showcase the concept of eco-phenomenology as an important non-anthropocentric alternative to the current approach to wildlife conservation, namely sustainable development. The problem with this dominant paradigm, as Chapter Two will reveal, is that sustainable development has not only failed to provide humans and future generations of humans with their own needs but, as per the latest IPBES report, failed in arresting the freefall decline of wild species. The situation currently requires a radical overhaul of the current system. As emerged from the later work of French phenomenologist, Maurice Merleau-Ponty (1908-1961), eco-phenomenology is particularly well-suited as a practical alternative to sustainable development. The core reason is that eco-phenomenology moves away from a human-centred framework toward a far more inclusive approach that embraces the conservation of wild animals as well the wild environment they dwell in, beyond any human needs (although humans are embraced within the approach too). Merleau-Ponty helps us to move away from anthropocentrism to a more inclusive approach in conserving wildlife, since his phenomenology does not consider the human animal’s relationship in the world as exclusive (to use and exploit wild animals solely for their benefit), but inclusive (as an interconnected biological component in a broad ecological system). The strength of Merleau-Ponty’s concept of phenomenology is that it facilitates an understanding of all living and even non-living entities, such as air, water and soil, as interconnected and interrelated within a broad biosphere. While Merleau-Ponty did not address the concept of wild animals or the biosphere directly, his later work points to the fact that human animals cannot exist outside a world that provides life-giving force to all living beings. Phenomenology, as developed by Merleau-Ponty, is a concept that recognises the axiological qualities of the natural world are inherent and ineliminable from the discipline of traditional phenomenology, hence the term ‘eco-phenomenology’, developed in one reception of his thinking. Eco-phenomenology offers a return to a world that humans have tried hard to alienate themselves from, in that it approaches the natural environment and wild animals, not as a complex set of objects and objective processes, but rather as they are experienced and lived from within by the attentive animal who is entirely a part of the world that he or she experiences. Merleau-Pontian eco-phenomenology thus emphasises a holistic dialogue within a more-than-human world (Abram, 1996: 65). Eco-phenomenology is a concept that points toward an applied strategy but so far this has not been attempted in earnest. This is specifically true when it comes to wildlife conservation. The Value of Being Wild, therefore, sets out to employ the concept of eco-phenomenology in order to provide a new practical wildlife conservation approach that challenges, and potentially replaces, the current prevailing policies as employed by global governmental and inter-governmental agencies. In particular, this alternative frame is posed as a replacement for the failing anthropocentric conservation practices currently in place in South Africa. This dissertation will therefore conclude by exploring strategies where conservation of wildlife is not taken as instrumentally-valued, or even intrinsically-valued, but rather as wild-valued in that the existence of wild animals as wild is conserved within a broader, more inclusive overall ecology that supports the survival and flourishing of all living beings that include plants, wild animals and human beings. (shrink)

Current local and national demographic trends have deepened the existing and formed new global demographic processes that have received a new historical reasoning that requires deep scientific research taking into account the influence of the multifactorial global dimension of the modern society development. The purpose of the article is to study the development of global demographic processes and to define the causes of their occurrence, manifestations, implications and prospects for implementation in the first half of the 21st (...) century. The authors have identified and characterized four global demographic processes, namely population growth, migration, increase of tourism, and change in population structure. It is projected that in the 30’s of the 21st century, the number and growth rates of the world population will reach the objective growth and these dynamics over the next two decades will begin to change in the direction of reducing the growth rates, which will lead to gradual stabilization, and eventually reduce the size of the world population. By the middle of the 21st century, one can observe the preservation of the growth rates of international and domestic migration, the growth of international migration flows from the South to the North and from the East to the West, the strengthening of new economically developed centers of gravity (Canada, Australia and New Zealand), the increase in migration of rural population to cities, as well as urbanization and activation of the metropolises development. The share of international tourists in comparison with the world population will be constantly increasing, and the annual growth rate of the number of international tourists will significantly depend on the world economy and may vary at the several percent level. Permanent change will occur in the age, religious-cultural and socio-economic structure of the population. (shrink)

Rawls saw need for non-ideal theory also within society but never developed that project. In this chapter, Card suggests that the non-ideal part of Rawls’ Law of Peoples can be a resource for thinking about responding to evils when the subject is not state-centered. It is plausible that defense against great evils other than those of aggressive states should be governed by analogues of scruples that Rawlsian well-ordered societies observe in defending themselves against outlaw states. This essay explores those (...) hypotheses in relation to women’s self-defense and mutual defense against evils of misogyny, the term feminists apply to the most deeply hostile environments of and attitudes toward women and girls and to the cruelest wrongs to them/us, regardless whether perpetrators harbor feelings of hatred. It extrapolates and adapts to this case values, concepts, and methods from Rawls’s life’s work, especially his writing on war. (shrink)

This article considers whether the international legal human rights system founded on liberal individualism, as endorsed by liberal theorists, can function as a fair universal legal regime. This question is examined in relation to the collective right to self-determination demanded by indigenous peoples, who are paradigmatic decent nonliberal peoples. Indigenous peoples’ collective right to self-determination has been internationally recognized in the Declaration on the Rights of Indigenous Peoples, which was adopted by the United Nations in 2007. This historic event may (...) seem to exemplify the international legal human rights system’s ability to function as a truly global legal regime applicable cross-culturally to all well-ordered societies, whether liberal or nonliberal. The article argues, however, that the collective right to self-determination advocated by indigenous peoples for the sake of cultural integrity is inconsistent with the international legal human rights system founded on liberal individualism. By showing the plausibility of indigenous peoples’ defense of their cultural integrity, this article suggests that the international legal human rights system ought to be reconceptualized to reflect a genuine international consensus on human rights among all well-ordered societies if it is to function as a just mechanism for global governance. (shrink)

The focus of this article is the global and European experience of the reception, assimilation, and social application of the Bible, reproduced in the works of a number of prominent Kyiv Theological Academy (KTA) representatives from the second half of the 19th and early 20th centuries. The analysis specifically covers the works of professors Stefan Solskyi, Kharysym Orda, Nikolai Drozdov, Afanasii Bulgakov, Mykola Makkaveiskyi, Vasylii Pevnytskyi, Arsenii Tsarevskyi, Volodymyr Rybinskyi, Dmytro Bohdashevskyi, and Aleksandr Glagolev. The author uses the metaphor (...) of the Biblical world to describe the historically developed spiritual and cultural component of the European world, for which the Bible played the role of a normative and symbolic core. Affiliation with the Biblical world — as a way of broad social application of the Bible and assimilation of the norms and public behaviors sanctioned by this text — was and still is a stable symbolic marker as well as a cultural and ideological factor of integration with European civilization. The historical panorama of the reception of Biblical knowledge and the inculturation of Biblical morality by Christianized nations, reproduced in the writings of Kyiv academics, is presented as a field of centuries-old intercultural contacts and active inter-confessional interaction, and as an important ideological and moral factor of the socio-political integration and development of civil society. The issues addressed by Biblical studies in Europe and the rest of the world and considerations and solutions prompted by these issues proved to be fruitful for both the academic research and public practices in which academics of the Kyiv Theological Academy were engaged. The past and modern foreign experience related to the inculturation of the Bible was interpreted by the Kyiv researchers in the local context, more specifically, in the modernization attempts of the 19th and early 20th centuries. Therefore, the reflection of European and worldwide experience, though not fully implemented, was productive and was a potential factor that could have contributed to the European modernization of Kyiv cultural and religious life of the time and its integration into the global Biblical World. (shrink)

In this paper, I challenge the recent consensus that global versions of theological voluntarism—on which all moral facts are explained by God’s action—fail, because only local versions—on which only a proper subset of moral facts are so explained—can successfully avoid the objection that theological voluntarism entails that God’s actions are arbitrary. I argue that global theological voluntarism can equally well avoid such arbitrariness. This does not mean that global theological voluntarism should be accepted, but that the (...) primary advantage philosophers have taken local views to have over global views is, in fact, no advantage at all. (shrink)

The Buddhist denial of the world seems hard to defend if it is confronted with empirical data. Surveys on subjective life satisfaction consistently report that the majority is satisfied with their lives. Is the desire to escape from the cycle of rebirth a sign of risk-aversion or even irrationality? How would an impartial observer evaluate the world? -/- An impartial view is achieved by interpreting the surveys on life satisfaction as probability distributions for life’s risks and chances. It turns out (...) that there is no indisputable metric for measuring risks and no reliable forecast. Given this uncertainty the denial of the world cannot easily be dismissed as being irrational. (shrink)

Abstract: This article examines risks associated with the program of passive search for alien signals (Search for Extraterrestrial Intelligence, or SETI) connected with the possibility of finding of alien transmission which includes description of AI system aimed on self-replication (SETI-attack). A scenario of potential vulnerability is proposed as well as the reasons why the proportion of dangerous to harmless signals may be high. The article identifies necessary conditions for the feasibility and effectiveness of the SETI-attack: ETI existence, possibility of (...) AI, small size of the Seed AI, small speed of physical interstellar travel and large distance between civilizations. Needed additions to the SETI protocol are considered: keep the signal existence, its content and source location in secret, don’t run alien programs, jam dangerous signals, wait until creation of humanity’s own AI. In addition, scenarios in which it may be reasonable to start an alien AI (if it has been downloaded) are explored. (shrink)

Bringing together various scholars from different backgrounds and embodying a truly interdisciplinary approach make Sufism: A Theoretical Intervention in Global International Relations a valuable and timely contribution to the increasing interest in non-Western traditions of thought. It will be of interest to IR theorists as well as scholars in other disciplines who are interested in non-Western traditions of thought and is sure to motivate further research in IR that is inspired by Sufism.

Can investing in women’s agriculture increase productivity? This paper argues that it can. We assess climate and gender bias impacts on women’s production in the global South and North and challenge the male model of agricultural development to argue further that women’s farming approaches can be more sustainable. Level-based analysis (global, regional, local) draws on a literature review, including the authors’ published longitudinal field research in Ghana and the United States. Women farmers are shown to be undervalued and (...) to work harder, with fewer resources, for less compensation; gender bias challenges are shared globally while economic disparities differentiate; breaches of distributive, gender, and intergenerational justices as well as compromise of food sovereignty affect women everywhere. We conclude that investing in women’s agriculture needs more than standard approaches of capital and technology investment. Effective ‘investment’ would include systemic interventions into agricultural policy, governance, education, and industry; be directed at men as well as women; and use gender metrics, for example, quotas, budgets, vulnerability and impacts assessments, to generate assessment reports and track gender parity in agriculture. Increasing women’s access, capacity, and productivity cannot succeed without men’s awareness and proactivity. Systemic change can increase productivity and sustainability. (shrink)

One of the most popular concepts in recent times is globalization. Globalization is a complex and multifaceted concept that has generated controversy from its meaning, its tenets, and its future as well as whether it is serving the interest of all or it is benefiting just a few countries or individuals in the world. Throughout the process of human development, philosophers have constantly worked to clarify the meaning of right and wrong, justice and injustice, of fairness and basic human (...) rights. These had won philosophical concepts that can be very useful in reasoning about globalization in praxis to Africa values. Globalization has also produced benefits and harms. Globalization is a process integrating not just the economy but, culture, technology, and governance. This paper examines some of the ethical problems of globalization in this 21st century. (shrink)

This paper adopts a transnational approach to a global issue. I bring together two different traditions—Derridean deconstruction and Buddhism--to address world conflicts as well as intra- and inter-national calls for apology in the global age. Derrida and Buddhism are brought together for good reasons. The “cosmos” underpins both kinds of praxis. The kosmos-polis is the context which prompts Derrida to interrogate forgiveness anew; Buddhism has telling insights to offer on the cosmic effects of karma which could help (...) move us beyond global conflicts. Both deconstruction and Buddhism are radically anti-essentialist; both destabilize concepts of “self” and substance; both push aporetic thinking to the extreme where language, concepts, and ontology deconstruct themselves. Both seem to hold out new alternatives for world peace where existing “institutions of forgiveness” have failed. My examination of these similarities however, are linked up with my analyses of their critical differences. Central to the divergence I demonstrate between Derrida and Buddhism is how the two tackle the Abgrund of forgiveness. Derrida rethinks forgiveness in the groundless ground of “forgiving the unforgivable.” In Buddhism, the groundless ground (samsara-nirvana) of forgiveness can be traced to the “forgoing of the self.” One cannot give up one’s claim if one cannot give up (parts of) the self in the first place. In contrast to Derrida’s “impossible but necessary” forgiveness, Buddhism offers a “possible but unnecessary” forgiveness. For Derrida, forgiveness necessitates forgiving the unforgivable. For Buddhism, nothing is unforgivable. By giving up the self, there is no victim, no aggressor, and no sin to forgive in the first place. (shrink)

Among the many potential benefits arising from the rapidly advancing field of nanomedicine is the possibility of a whole new range of nanovaccines in which novel delivery mechanisms utilizing nanoparticles could make obsolete the use of needles for administering any vaccine. However, as the massive resources of the worldwide pharmaceutical industry are deployed to develop nanovaccines, urgent questions arise as to which diseases should be targeted and which populations will benefit most. -/- This paper explores how such targeting of nanovaccines (...) might be decided in an ethically optimal way and considers some of the practical considerations and potential problems of implementing such a global nanovaccine policy. There seems little doubt that nanomedical research could develop vaccines against most major global infectious diseases. Throughout the history of medicine, however, it is well recognized that insufficient attention and resources have been given to public health and preventive medicine and the environmental causes of ill-health remain under-researched. We urge that national governments and regional authorities of wealthier countries incentivise their powerful pharmaceutical corporations to develop nanovaccines within a global and long term perspective and not just to focus on the diseases of the developed world. (shrink)

The chapter examines Russian political theorist Aleksandr Dugin’s (b. 1962) challenge to the Western liberal order. Even though Dugin’s project is in many ways a theoretical epitome of Russia’s contemporary attempt to profile itself as a regional great power with a political and cultural identity distinct from the liberal West, Dugin can also be read in a wider context as one of the currently most prominent representatives of the culturally and intellectually oriented international New Right. The chapter introduces Dugin’s role (...) on the Russian right-wing political scene and his international networks, Russian neo-Eurasianism as his ideological footing, and his more recent “fourth political theory” as an attempt to formulate a new ideological alternative to liberalism as well as the two other main twentieth-century ideologies, communism and fascism. Dugin’s fourth ideology, essentially meant as an alternative to a unipolar post–Cold War global hegemony of victorious liberalism, draws inspiration from the German conservative revolutionary movement of the Weimar era. In particular, Martin Heidegger’s philosophy of history, with its thesis of the end of modernity and another beginning of Western thought, and Carl Schmitt’s pluralistic model of geopolitics are highlighted as key elements of Dugin’s eclectic political thought, which is most appropriately characterized as a form of radical conservatism. (shrink)

In the present article we analyze the relationships between K-waves and major technological breakthroughs in history and offer forecasts about features of the sixth Kondratieff wave. We use for our analysis the basic ideas of long cycles' theory and related theories (theories of the leading sector, technological styles etc.) as well as the ideas of our own theory of production principles and production revolutions. The latest of production revolution is the Cybernetic Revolution that, from our point of view, started (...) in the 1950s. We assume that in the 2030s and 2040s the sixth K-wave will merge with the final phase of the Cybernetic Revolution (which we call a phase of self-regulating systems). This period will be characterized by the breakthrough inmedical technologies which will be capable to combine many other technologies into a single system of MANBRIC-technologies (medico-additive-nano-bio-roboto-info-cognitive technologies). The article also presents a forecast of the process of global ageing and argueswhy the technological breakthrough will occur in health care sector and connected spheres. (shrink)

It is frequently argued that to address structural injustice, individuals should participate in collective actions organized by civil society organizations (CSOs), but the role and the normative status of CSOs are rarely discussed. In this paper, we argue that CSOs semi-perfect our shared obligation to address structural injustice by defining shared goals as well as taking actions to further them. This assigns a special moral status to CSOs, which in turn gives rise to our duty to support them. Thus, (...) we do not have full discretion when deciding whether to join collective actions or not. Under certain conditions, we can even be forced by others to do our share. (shrink)

We consider Baars’ "Global Workspace" theory of consciousness and discuss its possible representation within a model of intelligent agents. We first review a particular agent implementation that is given by an abstract machine, and then identify the extensions that are required in order to accommodate the main aspects of consciousness. According to Baars’ theory, this amounts to unconscious process coalitions that result in the creation of contexts. These extensions can be formulated within a reified virtual machine encompassing a representation (...) of the original machine as well as an additional introspective component. This computational framework is illustrating throughout using a simple working example. (shrink)