Results for 'slavery'

73 found
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  1. Equality, Responsibility and Talent Slavery.Nicole A. Vincent - 2006 - Imprints 9 (2):118-39.
    Egalitarians must address two questions: i. What should there be an equality of, which concerns the currency of the ‘equalisandum’; and ii. How should this thing be allocated to achieve the so-called equal distribution? A plausible initial composite answer to these two questions is that resources should be allocated in accordance with choice, because this way the resulting distribution of the said equalisandum will ‘track responsibility’ — responsibility will be tracked in the sense that only we will be responsible for (...)
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  2. Mary Astell on Marriage and Lockean Slavery.Jacqueline Broad - 2014 - History of Political Thought 35 (4):717–38.
    In the 1706 third edition of her Reflections upon Marriage, Mary Astell alludes to John Locke’s definition of slavery in her descriptions of marriage. She describes the state of married women as being ‘subject to the inconstant, uncertain, unknown, Arbitrary Will of another Man’ (Locke, Two Treatises, II.22). Recent scholars maintain that Astell does not seriously regard marriage as a form of slavery in the Lockean sense. In this paper, I defend the contrary position: I argue that Astell (...)
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  3. Kant on Moral Freedom and Moral Slavery.David Forman - 2012 - Kantian Review 17 (1):1-32.
    Kant’s account of the freedom gained through virtue builds on the Socratic tradition. On the Socratic view, when morality is our end, nothing can hinder us from attaining satisfaction: we are self-sufficient and free since moral goodness is (as Kant says) “created by us, hence is in our power.” But when our end is the fulfillment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get other (...)
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  4. Ideology and Philosophy in Aristotle's Theory of Slavery.Malcolm Schofield - 1990 - In Günther Patzig (ed.), Aristoteles "Politik" Akten des Xi. Symposium Aristotelicum, Friedrichshafen/Bodensee, 25.8.-3.9.1987. Göttingen: Vandenhoeck und Ruprecht. pp. 1-27.
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  5.  12
    Nietzsche on Slavery: Exploring the Meaning and Relevance of Nietzsche’s Perspective.Dmitri Safronov - 2019 - International Political Anthropology 2 (2):21-45.
    Nietzsche is absent from today’s growing debate on slavery past and present. In this article I argue that his views on the subject add a pertinent, if challenging, dimension to this wide-ranging discussion. Nietzsche’s analysis is capable of contributing to our understanding of this multifaceted phenomenon in a number of respects. I look at Nietzsche’s use of the controversial notions of slavery, understood both historically and in the context of modern society, to explore such central concerns of political (...)
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  6. Aristotle on Natural Slavery: An Analysis Using the Marxist Concept of Ideology.Zeyad El Nabolsy - 2019 - Science and Society 83 (2):244-267.
    Aristotle’s account of natural slavery as presented in his Politics is often treated by historians of philosophy as an account that can be analyzed purely internally in terms of its argumentative structure without referring to social factors. Against this view, Aristotle’s account of natural slavery is seen to be ideological according to at least one variant of the Marxist concept of ideology, and cannot be understood without reference to Aristotle’s socioeconomic context. The ideological nature of Aristotle’s account of (...)
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  7.  65
    Alex Gourevitch, From Slavery to the Cooperative Commonwealth – Labor and Republican Liberty in the Nineteenth Century. [REVIEW]Szilárd János Tóth - 2016 - Filozofija I Društvo 3:704-708..
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  8. The Most Dangerous Place: Pro-Life Politics and the Rhetoric of Slavery.Lisa Guenther - 2012 - Postmodern Culture 22 (2).
    In recent years, comparisons between abortion and slavery have become increasingly common in American pro-life politics. Some have compared the struggle to extinguish abortion rights to the struggle to end slavery. Others have claimed that Roe v Wade is the Dred Scott of our time. Still others have argued that abortion is worse than slavery; it is a form of genocide. This paper tracks the abortion = slavery meme from Ronald Reagan to the current personhood movement, (...)
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  9. Unsavory Implications of a Theory of Justice and the Law of Peoples: The Denial of Human Rights and the Justification of Slavery.Uwe Steinhoff - 2012 - Philosophical Forum 43 (2):175-196.
    Many philosophers have criticized John Rawls’s Law of Peoples. However, often these criticisms take it for granted that the moral conclusions drawn in A Theory of Justice are superior to those in the former book. In my view, however, Rawls comes to many of his 'conclusions' without too many actual inferences. More precisely, my argument here is that if one takes Rawls’s premises and the assumptions made about the original position(s) seriously and does in fact think them through to their (...)
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  10. Should Current Generations Make Reparation for Slavery[REVIEW]Thomas Mulligan - 2019 - Australasian Journal of Philosophy 97 (4):847-847.
    A brief review of Janna Thompson's *Should Current Generations Make Reparation for Slavery?* (2018, Polity Press).
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  11. : Enlightenment Fails: The Post World War Two Slavery of Capitalism.Victor João Patão - manuscript
    This essay will explore three main themes. Firstly, I shall explore Adorno and Horkheimer’s Dialectic of Enlightenment in order to illustrate how the initial aftermath and destruction of World War Two required the necessity for western philosophy to become critical of Enlightenment’s negative side affects. Secondly, I shall illustrate how in consumerism and global capitalism the human subject becomes reduced to a commodity object that strives for social acceptance through economic activity. Thirdly, by analyzing Derrida’s account of western global domination (...)
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  12. The Inheritance-Based Claim to Reparations.Stephen Kershnar - 2002 - Legal Theory 8 (2):243-267.
    Slavery harmed the slaves but not their descendants since slavery brought about their existence. The descendants gain the slaves’ claims via inheritance. However, collecting the inheritance-based claim runs into a number of difficulties. First, every descendant usually has no more than a portion of the slave’s claim because the claim is often divided over generations. Second, there are epistemic difficulties involving the ownership of the claim since it is unlikely that a descendant of a slave several generations removed (...)
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  13. Why Moral Reasoning Is Insufficient for Moral Progress.Agnes Tam - 2020 - Journal of Political Philosophy 28 (1):73-96.
    A lively debate in the literature on moral progress concerns the role of practical reasoning: Does it enable or subvert moral progress? Rationalists believe that moral reasoning enables moral progress, because it helps enhance objectivity in thinking, overcome unruly sentiments, and open our minds to new possibilities. By contrast, skeptics argue that moral reasoning subverts moral progress. Citing growing empirical research on bias, they show that objectivity is an illusion and that moral reasoning merely rationalizes pre-existing biased moral norms. In (...)
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  14. The Ethics of Robot Servitude.Stephen Petersen - 2007 - Journal of Experimental and Theoretical Artificial Intelligence 19 (1):43-54.
    Assume we could someday create artificial creatures with intelligence comparable to our own. Could it be ethical use them as unpaid labor? There is very little philosophical literature on this topic, but the consensus so far has been that such robot servitude would merely be a new form of slavery. Against this consensus I defend the permissibility of robot servitude, and in particular the controversial case of designing robots so that they want to serve human ends. A typical objection (...)
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  15. Why the Comparative Utility Argument Is a Red Herring.Peter A. Sutton - 2017 - Journal of Social Philosophy 48 (4):499-506.
    The comparative utility argument holds that the descendants of African slaves in America are not owed any compensation because they have not been harmed by slavery. Rather, slavery in America was beneficial to the descendants of slaves because they are now able to live in a country that is considerably richer today than any of the African countries from which slaves were taken. In this paper, I show that the comparative utility argument is a red herring with no (...)
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  16.  20
    Finita la commedia.Andrej Poleev - 2020 - Enzymes 18.
    Искусственный интеллект – последняя, хотя и иллюзорная надежда продажных и провалившихся режимов как на Западе, так и на Востоке остаться на плаву: ведь тонущий хватается и за соломинку. Но всё течёт и всё изменяется, и никаким деспотиям и деспотам не удастся остановить ход истории, как бы они этого не желали и тому не противились. Хотя у истории нет конца, но их история и история совершённых ими предательств уже закончилась. Plaudite, cives, plaudite, amici, finita est comoedia: „Рукоплещите, граждане, друзья, комедия окончена.“.
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  17.  89
    A Radical Revolution in Thought: Frederick Douglass on the Slave’s Perspective on Republican Freedom.Alan M. S. J. Coffee - 2020 - In Bruno Leipold, Karma Nabulsi & Stuart White (eds.), Radical Republicanism: Recovering the Tradition's Popular Heritage. Oxford, UK: pp. 47-64.
    While the image of the slave as the antithesis of the freeman is central to republican freedom, it is striking to note that slaves themselves have not contributed to how this condition is understood. The result is a one-sided conception of both freedom and slavery, which leaves republicanism unable to provide an equal and robust protection for historically outcast people. I draw on the work of Frederick Douglass – long overlooked as a significant contributor to republican theory – to (...)
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  18. Is It Wrong to Topple Statues and Rename Schools?Joanna Burch-Brown - 2017 - Journal of Political Theory and Philosophy 1 (1):59-88.
    In recent years, campaigns across the globe have called for the removal of objects symbolic of white supremacy. This paper examines the ethics of altering or removing such objects. Do these strategies sanitize history, destroy heritage and suppress freedom of speech? Or are they important steps towards justice? Does removing monuments and renaming schools reflect a lack of parity and unfairly erase local identities? Or can it sometimes be morally required, as an expression of respect for the memories of people (...)
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  19.  65
    James M. Buchanan and Democratic Classical Liberalism.David Ellerman - 2019 - In Scott Scheall (ed.), Research in the History of Economic Thought and Methodology 37B. Bingley, UK: Emerald. pp. 149-163.
    Nancy MacLean’s book, Democracy in Chains, raised questions about James M. Buchanan’s commitment to democracy. This paper investigates the relationship of classical liberalism in general and of Buchanan in particular to democratic theory. Contrary to the simplistic classical liberal juxtaposition of “coercion vs. consent,” there have been from Antiquity onwards voluntary contractarian defenses of non-democratic government and even slavery—all little noticed by classical liberal scholars who prefer to think of democracy as just “government by the consent of the governed” (...)
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  20. The Noble Art of Lying.James Mahon - 2017 - In Alan Goldman (ed.), Mark Twain and Philosophy. pp. 95-111.
    In this chapter, I examine the writings of Mark Twain on lying, especially his essays "On the decay of the Art of Lying" and "My First Lie, and How I Got Out of It." I show that Twain held that there were two kinds of lies: the spoken lie and the silent lie. The silent lie is the lie of not saying what one is thinking, and is far more common than the spoken lie. The greatest silent lies, according to (...)
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  21.  34
    Maroon Logics as Flight From the Euromodern.Pedro Lebrón Ortiz - 2019 - Transmodernity: Journal of Peripheral Cultural Production of the Luso-Hispanic World 9 (2).
    A critical study of marronage is urgent since certain anthropological and historical analyses have painted an image of slavery—and therefore of marronage as well—as something of the past. This text will demonstrate that marronage, rather than being simply flight from the plantation in a literal sense, also refers to flight from oppressive institutions through permanent institutional reconfiguration as well as to an existential state of Being. In this text I sketch out ways in which marronage is made manifest within (...)
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  22. Introduction to Hume on Motivation and Virtue.Charles Pigden - 2009 - In Hume on Motivation and Virtue. pp. 1-29.
    This includes a methodological meditation (in blank verse) on the history of philosophy as a contribution to philosophy (rather than as a contribution to history) plus a conspectus of the issues surrounding Hume, the Motivation Argument and the Slavery of Reason Thesis. However I am posting it here mainly because it contains a novel restatement of the Argument from Queerness. Big Thesis: the Slavery of Reason Thesis (via the Motivation Argument) provides no support for non-cognitivism or emotivism, but (...)
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  23. "Actual" Does Not Imply "Feasible".Nicholas Southwood & David Wiens - 2016 - Philosophical Studies 173 (11):3037-3060.
    The familiar complaint that some ambitious proposal is infeasible naturally invites the following response: Once upon a time, the abolition of slavery and the enfranchisement of women seemed infeasible, yet these things were actually achieved. Presumably, then, many of those things that seem infeasible in our own time may well be achieved too and, thus, turn out to have been perfectly feasible after all. The Appeal to History, as we call it, is a bad argument. It is not true (...)
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  24. Lamentable Necessities.George Tsai - 2013 - Review of Metaphysics 66 (4):775-808.
    Slavery in Ancient Greece, Absolutist Monarchy in pre-modern Europe, and the European conquest of the New World strike us, from our contemporary perspective, as injustices on a massive scale. But given the impact of these large-scale historical activities on the particular course taken by Western history, they almost undeniably played an important role in the evolution of modern liberalism. Bernard Williams suggests a startling claim—that liberal universalists cannot condemn past injustices, because those injustices were necessary conditions of the development (...)
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  25. Self-Ownership and the Limits of Libertarianism.Robert S. Taylor - 2005 - Social Theory and Practice 31 (4):465-482.
    In the longstanding debate between liberals and libertarians over the morality of redistributive labor taxation, liberals such as John Rawls and Ronald Dworkin have consistently taken the position that such taxation is perfectly compatible with individual liberty, whereas libertarians such as Robert Nozick and Murray Rothbard have adopted the (very) contrary position that such taxation is tantamount to slavery. In this paper, I argue that the debate over redistributive labor taxation can be usefully reconstituted as a debate over the (...)
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  26. Rodin on Self-Defense and the "Myth" of National Self-Defense: A Refutation.Uwe Steinhoff - 2013 - Philosophia 41 (4):1017-1036.
    David Rodin denies that defensive wars against unjust aggression can be justified if the unjust aggression limits itself, for example, to the annexation of territory, the robbery of resources or the restriction of political freedom, but would endanger the lives, bodily integrity or freedom from slavery of the citizens only if the unjustly attacked state actually resisted the aggression. I will argue that Rodin's position is not correct. First, Rodin's comments on the necessity condition and its relation to an (...)
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  27. A Moral Argument Against Moral Realism.Melis Erdur - 2016 - Ethical Theory and Moral Practice 19 (3):591-602.
    If what is morally right or wrong were ultimately a function of our opinions, then even such reprehensible actions as genocide and slavery would be morally right, had we approved of them. Many moral philosophers find this conclusion objectionably permissive, and to avoid it they posit a moral reality that exists independently of what anyone thinks. The notion of an independent moral reality has been subjected to meticulous metaphysical, epistemological and semantic criticism, but it is hardly ever examined from (...)
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  28. Inalienable Rights: A Litmus Test for Liberal Theories of Justice.David Ellerman - 2010 - Law and Philosophy 29 (5):571-599.
    Liberal-contractarian philosophies of justice see the unjust systems of slavery and autocracy in the past as being based on coercion—whereas the social order in modern democratic market societies is based on consent and contract. However, the ‘best’ case for slavery and autocracy in the past were consent-based contractarian arguments. Hence, our first task is to recover those ‘forgotten’ apologia for slavery and autocracy. To counter those consent-based arguments, the historical anti-slavery and democratic movements developed a theory (...)
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  29. Rawls, Self-Respect, and Assurance: How Past Injustice Changes What Publicly Counts as Justice.Timothy Waligore - 2016 - Politics, Philosophy and Economics 15 (1):42-66.
    This article adapts John Rawls’s writings, arguing that past injustice can change what we ought to publicly affirm as the standard of justice today. My approach differs from forward-looking approaches based on alleviating prospective disadvantage and backward-looking historical entitlement approaches. In different contexts, Rawls’s own concern for the ‘social bases of self-respect’ and equal citizenship may require public endorsement of different principles or specifications of the standard of justice. Rawls’s difference principle focuses on the least advantaged socioeconomic group. I argue (...)
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  30. What's Wrong with Racial Profiling? Another Look at the Problem.Annabelle Lever - 2007 - Criminal Justice Ethics 26 (1):20-28.
    According to Mathias Risse and Richard Zeckhauser, racial profiling can be justified in a society, such as the contemporary United States, where the legacy of slavery and segregation is found in lesser but, nonetheless, troubling forms of racial inequality. Racial profiling, Risse and Zeckhauser recognize, is often marked by police abuse and the harassment of racial minorities and by the disproportionate use of race in profiling. These, on their view, are unjustified. But, they contend, this does not mean that (...)
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  31. The Color of Childhood: The Role of the Child/Human Binary in the Production of Anti-Black Racism.Toby Rollo - 2018 - Journal of Black Studies 49 (4):307-329.
    The binary between the figure of the child and the fully human being is invoked with regularity in analyses of race, yet its centrality to the conception of race has never been fully explored. For most commentators, the figure of the child operates as a metaphoric or rhetorical trope, a non-essential strategic tool in the perpetuation of White supremacy. As I show in the following, the child/human binary does not present a contingent or merely rhetorical construction but, rather, a central (...)
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  32. Beyond Dehumanization: A Post-Humanist Critique of Intensive Confinement.Lisa Guenther - 2012 - Journal of Critical Animal Studies. Special Issue on Animals and Prisons 10 (2).
    Prisoners involved in the Attica rebellion and in the recent Georgia prison strike have protested their dehumanizing treatment as animals and as slaves. Their critique is crucial for tracing the connections between slavery, abolition, the racialization of crime, and the reinscription of racialized slavery within the US prison system. I argue that, in addition to the dehumanization of prisoners, inmates are further de-animalized when they are held in conditions of intensive confinement such as prolonged solitude or chronic overcrowding. (...)
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  33. A Libertarian Response to Macleod 2012: “If You’Re a Libertarian, How Come You’Re So Rich?”.J. C. Lester - 2014 - In Explaining Libertarianism: Some Philosophical Arguments. Buckingham, England: The University of Buckingham Press. pp. 95-105.
    This is a response to Macleod 2012's argument that the history of unjust property acquisitions requires rich libertarians to give away everything in excess of equality. At first, problematic questions are raised. How much property is usually inherited or illegitimate? Why should legitimate inheritance be affected? What of the burden of proof and court cases? A counterfactual problem is addressed. Three important cases are considered: great earned wealth; American slavery; land usurpation. All are argued to be problematic for Macleod (...)
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  34. Does Classical Liberalism Imply Democracy?David Ellerman - 2015 - Ethics and Global Politics 8 (1):29310.
    There is a fault line running through classical liberalism as to whether or not democratic self-governance is a necessary part of a liberal social order. The democratic and non-democratic strains of classical liberalism are both present today—particularly in America. Many contemporary libertarians and neo-Austrian economists represent the non-democratic strain in their promotion of non-democratic sovereign city-states (startup cities or charter cities). We will take the late James M. Buchanan as a representative of the democratic strain of classical liberalism. Since the (...)
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  35. "A Great Championess for Her Sex": Sarah Chapone on Liberty as Nondomination and Self-Mastery.Jacqueline Broad - 2015 - The Monist 98 (1):77-88.
    This paper examines the concept of liberty at the heart of Sarah Chapone’s 1735 work, The Hardships of the English Laws in Relation to Wives. In this work, Chapone (1699-1764) advocates an ideal of freedom from domination that closely resembles the republican ideal in seventeenth and eighteenth- century England. This is the idea that an agent is free provided that no-one else has the power to dispose of that agent’s property—her “life, liberty, and limb” and her material possessions—according to his (...)
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  36.  72
    Workers Without Rights.Paul Gomberg - 2017 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 4 (1):49-76.
    In the United States the Civil Rights Movement emerging after World War II ended Jim Crow racism, with its legal segregation and stigmatization of black people. Yet black people, both in chattel slavery and under Jim Crow, had provided abundant labor subject to racist terror; they were workers who could be recruited for work others were unwilling to do. What was to replace this labor, which had been the source of so much wealth and power? Three federal initiatives helped (...)
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  37. On the Renting of Persons: The Neo-Abolitionist Case Against Today's Peculiar Institution.David Ellerman - 2015 - Economic Thought 4 (1):1-20.
    Liberal thought is based on the juxtaposition of consent to coercion. Autocracy and slavery were seen as based on coercion whereas today's political democracy and economic 'employment system' are based on consent to voluntary contracts. This paper retrieves an almost forgotten dark side of contractarian thought that based autocracy and slavery on explicit or implicit voluntary contracts. To answer these 'best case' arguments for slavery and autocracy, the democratic and abolitionist movements forged arguments not simply in favour (...)
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  38. If Not Non-Cognitivism, Then What?Charles R. Pigden - 2009 - In Hume on Motivation and Virtue. Palgrave-Macmillan.
    Taking my cue from Michael Smith, I try to extract a decent argument for non-cognitivism from the text of the Treatise. I argue that the premises are false and that the whole thing rests on a petitio principi. I then re-jig the argument so as to support that conclusion that Hume actually believed (namely that an action is virtuous if it would excite the approbation of a suitably qualified spectator). This argument too rests on false premises and a begged question. (...)
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  39. An Existentialist Account of the Role of Humor Against Oppression.Chris A. Kramer - 2013 - Humor: International Journal of Humor Research 26 (4).
    I argue that the overt subjugation in the system of American slavery and its subsequent effects offer a case study for an existentialist analysis of freedom, oppression and humor. Concentrating on the writings and experiences of Frederick Douglass and the existentialists Simone De Beauvoir and Lewis Gordon, I investigate how the concepts of “spirit of seriousness”, “mystification”, and an existentialist reading of “double consciousness” for example, can elucidate the forms of explicit and concealed oppression. I then make the case (...)
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  40. Kant's Second Thoughts on Colonialism.Pauline Kleingeld - 2014 - In Katrin Flikschuh & Lea Ypi (eds.), Kant and Colonialism: Historical and Critical Perspectives. Oxford University Press. pp. 43-67.
    Kant is widely regarded as a fierce critic of colonialism. In Toward Perpetual Peace and the Metaphysics of Morals, for example, he forcefully condemns European conduct in the colonies as a flagrant violation of the principles of right. His earlier views on colonialism have not yet received much detailed scrutiny, however. In this essay I argue that Kant actually endorsed and justified European colonialism until the early 1790s. I show that Kant’s initial endorsement and his subsequent criticism of colonialism are (...)
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  41. Rough, Foul-Mouthed Boys: Women’s Monstrous Laboring Bodies.Amy E. Wendling - 2007 - Radical Philosophy Today 5:49-67.
    Karl Marx claims that alienation inheres in all wage labor. I raise questions about the applicability of this claim to subjects of patriarchy. In the first section, I discuss industrial wage labor and its allure for women who were trying to escape the norms of familial patriarchy. In the second section, I extend this criticism of Marx’s claim by considering the racially enslaved subjects of the Antebellum American South, for whom economicallyrecognized wage labor was still a bloody political battle. Finally, (...)
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  42.  54
    The Italian Enlightenment and the Rehabilitation of Moral and Political Philosophy.Sergio Cremaschi - 2020 - The European Legacy 25 (7-8):743-759.
    By reconstructing the eighteenth-century movement of the Italian Enlightenment, I show that Italy’s political fragmentation notwithstanding, there was a constant circulation of ideas, whether on philosophical, ethical, political, religious, social, economic or scientific questions—among different groups in various states. This exchange was made possible by the shared language of its leading illuministi— Cesare Beccaria, Ludovico Antonio Muratori, Francesco Maria Zanotti, Antonio Genovesi, Mario Pagano, Pietro Verri, Marco Antonio Vogli, and Giammaria Ortes—and resulted in four common traits. First, the absence of (...)
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  43. Foucault, Douglass, Fanon, and Scotus in Dialogue: On Social Construction and Freedom.Cynthia R. Nielsen - 2013 - Palgrave-Macmillan.
    Through examining Douglass's and Fanon's concrete experiences of oppression, Cynthia R. Nielsen demonstrates the empirical validity of Foucault's theoretical analyses concerning power, resistance, and subject-formation. Going beyond merely confirming Foucault's insights, Douglass and Fanon expand, strengthen, and offer correctives to the emancipatory dimensions of Foucault's project. Unlike Foucault, Douglass and Fanon were not hesitant to make transhistorical judgments condemning slavery and colonization. Foucault's reticence here signals a weakness in his account of human being. This weakness sets him at cross-purposes (...)
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  44. Jyotiba Phule : A Modern Indian Philosopher.Desh Raj Sirswal - 2013 - Darshan: International Refereed Quarterly Research Journal for Philosophy and Yoga 1 (3-4):28-36.
    JOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and right of women, Jotirao Phule revolted against the unjust caste system under which millions of people had suffered for centuries and developed a critique of Indian social order and Hinduism. During this period, number of social and political thinkers started movement against such (...)
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  45.  58
    Anscombe's Relative Bruteness.Jacob Sparks - 2020 - Philosophical News 18:135-145.
    Ethical beliefs are not justified by familiar methods. We do not directly sense ethical properties, at least not in the straightforward way we sense colors or shapes. Nor is it plausible to think – despite a tradition claiming otherwise – that there are self-evident ethical truths that we can know in the way we know conceptual or mathematical truths. Yet, if we are justified in believing anything, we are justified in believing various ethical propositions e.g., that slavery is wrong. (...)
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  46. Frederick Douglass's Longing for the End of Race.Ronald Sundstrom - 2005 - African Philosophy 8 (2):143-170.
    Frederick Douglass (1817–1895) argued that newly emancipated black Americans should assimilate into Anglo-American society and culture. Social assimilation would then lead to the entire physical amalgamation of the two groups, and the emergence of a new intermediate group that would be fully American. He, like those who were to follow, was driven by a vision of universal human fraternity in the light of which the varieties of human difference were incidental and far less important than the ethical, religious, and political (...)
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  47. Rule in Turn: Political Rule Against Mastery in Aristotle's Politics.Adriel M. Trott - 2013 - Epoché: A Journal for the History of Philosophy 17 (2):301-311.
    Aristotle’s political theory is often dismissed as undemocratic due to his treatment of natural slavery and women and to his conception of political rule as rule by turns. The second reason presents no less serious challenges than the first for finding democracy in Aristotle’s political theory. This article argues that Aristotle’s account of ruling in turns hinges on a critique of master rule and an affirmation of political rule, which involves both the rulers and the ruled in the project (...)
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  48.  53
    Infanticide and Potentiality.Benjamin Williamson - manuscript
    Nicole Hassoun and Uriah Kriegel defend the position that infanticide is morally permissible because an infant a few days old does not have a self-concept and thus is not a person. I argue their position is flawed and cannot principally rule out the possible permissibility of slavery.
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  49. The Compensation Principle.Simkulet William - 2015 - Filosofiska Notiser 2 (1):47-60.
    In "Should Race Matter?," David Boonin proposes the compensation principle: When an agent wrongfully harms another person, she incurs a moral obligation to compensate that person for the harms she has caused. Boonin then argues that the United States government has wrongfully harmed black Americans by adopting pro-slavery laws and other discriminatory laws and practices following the end of slavery, and therefore the United States government has an obligation to pay reparations for slavery and discriminatory laws and (...)
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  50.  23
    Van narratieve tot dialogische identiteit. Identiteit en refiguratie tijdens de Keti Koti Tafel.Machiel Keestra - forthcoming - Filosofie En Praktijk.
    How can personal identity be determined in such a way that developments, experiences and other dynamic and context-dependent aspects of that identity can be taken into account? For several decades now, the narrative, the story, has often been referred to in answering this question as a cognitive instrument that can adequately deal with those aspects. The monologue thus appears to present itself as a medium in which personal or autobiographical identity is formed. However, what happens when we place the identity (...)
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