Results for 'social wrongdoing'

987 found
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  1. Benefiting from Wrongdoing and Sustaining Wrongful Harm.Christian Barry & David Wiens - 2016 - Journal of Moral Philosophy 13 (5):530-552.
    Some moral theorists argue that innocent beneficiaries of wrongdoing may have special remedial duties to address the hardships suffered by the victims of the wrongdoing. These arguments generally aim to simply motivate the idea that being a beneficiary can provide an independent ground for charging agents with remedial duties to the victims of wrongdoing. Consequently, they have neglected contexts in which it is implausible to charge beneficiaries with remedial duties to the victims of wrongdoing, thereby failing (...)
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  2. Epistemic Injustice and Collective Wrongdoing: Introduction to Special Issue.Melanie Altanian & Nadja El Kassar - 2021 - Social Epistemology 35 (2):99-108.
    In this introduction to the special issue ‘Epistemic Injustice and Collective Wrongdoing,’ we show how the eight contributions examine the collective dimensions of epistemic injustice. First, we contextualize the articles within theories of epistemic injustice. Second, we provide an overview of the eight articles by highlighting three central topics addressed by them: i) the effects of epistemic injustice and collective wrongdoing, ii) the underlying epistemic structures in collective wrongdoing, unjust relations and unjust societies, and iii) the remedies (...)
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  3. The Ethics of Social Media: Being Better Online.Joe Saunders - 2024 - In Carl Fox & Joe Saunders (eds.), Routledge Handbook of Philosophy and Media Ethics. Routledge. pp. 307-18.
    Social media is a mess. Philosophers have recently helped catalogue some of the various ills. In this chapter, I relay some of this conceptual work on virtue signalling, piling on, ramping up, echo-chambers, epistemic bubbles, polarization, moral outrage porn, and the gamification of communication. In drawing attention to these things, philosophers hope to steer us towards being better online. One form that this takes is a call for more civility (both online and off). There is a good case to (...)
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  4. Social Constraints On Moral Address.Vanessa Carbonell - 2017 - Philosophy and Phenomenological Research 98 (1):167-189.
    The moral community is a social community, and as such it is vulnerable to social problems and pathologies. In this essay I identify a particular way in which participation in the moral community can be constrained by social factors. I argue that features of the social world—including power imbalances, oppression, intergroup conflict, communication barriers, and stereotyping—can make it nearly impossible for some members of the moral community to hold others responsible for wrongdoing. Specifically, social (...)
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  5. Respect for persons and the moral force of socially constructed norms.Laura Valentini - 2021 - Noûs 55 (2):385-408.
    When and why do socially constructed norms—including the laws of the land, norms of etiquette, and informal customs—generate moral obligations? I argue that the answer lies in the duty to respect others, specifically to give them what I call “agency respect.” This is the kind of respect that people are owed in light of how they exercise their agency. My central thesis is this: To the extent that (i) existing norms are underpinned by people’s commitments as agents and (ii) they (...)
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  6. A Posthumanist Social Epistemology: On the Possibility of Nonhuman Epistemic Injustice.Justin Simpson - 2023 - Anthropos: Journal of Psychology and Philosophy 55 (2):195-213.
    This paper seeks to intervene in environmental ethics and social epistemology. Within a predominant strand of environmental ethics, one witnesses accounts based on nonhumans’ ability to suffer, and consequently, the passivity of nonhumans. On the other hand, social epistemology is often not social enough insofar as it does not include nonhumans. Seminal accounts of epistemic injustice often conceal or exclude the possibility that nonhumans can be subjects of knowledge and victims of epistemic injustice because of an anthropocentric (...)
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  7. A Posthumanist Social Epistemology: On the Possibility of Nonhuman Epistemic Injustice.Justin Simpson - 2023 - Anthropos: Journal of Psychology and Philosophy 55 (2):195-213.
    This paper seeks to intervene in environmental ethics and social epistemology. Within a predominant strand of environmental ethics, one witnesses accounts based on nonhumans’ ability to suffer, and consequently, the passivity of nonhumans. On the other hand, social epistemology is often not social enough insofar as it does not include nonhumans. Seminal accounts of epistemic injustice often conceal or exclude the possibility that nonhumans can be subjects of knowledge and victims of epistemic injustice because of an anthropocentric (...)
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  8. The mirage of a "paradox" of dehumanization: How to affirm the reality of dehumanization.Maria Kronfeldner - forthcoming - Journal of Social Philosophy:1-20.
    This paper argues that the so-called ‘paradox’ of dehumanization is a mirage arising from misplaced abstraction. The alleged ‘paradox’ is taken as a challenge that arises from a skeptical stance. After reviewing the history of that skeptical stance, it is reconstructed as an argument with two premises. With the help of an epistemologically structured but pluralistic frame it is then shown how the two premises of the Skeptic’s argument can both be debunked. As part of that it emerges that there (...)
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  9. Punishment and Justice.Jules Holroyd - 2010 - Social Theory and Practice 36 (1):78-111.
    Should the state punish its disadvantaged citizens who have committed crimes? Duff has recently argued that where disadvantage persists the state loses its authority to hold individuals to account and to punish for criminal wrongdoings. I here scrutinize Duff’s argument for the claim that social justice is a precondition for the legitimacy of state punishment. I sharpen an objection to Duff’s argument: with his framework, we seem unable to block the implausible conclusion that where disadvantage persists the state lacks (...)
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  10. Disgust as Heuristic.Robert William Fischer - 2016 - Ethical Theory and Moral Practice 19 (3):679-693.
    Suppose that disgust can provide evidence of moral wrongdoing. What account of disgust might make sense of this? A recent and promising theory is the social contagion view, proposed by Alexandra Plakias. After criticizing both its descriptive and normative claims, I draw two conclusions. First, we should question the wisdom of drawing so straight a line from biological poisons and pathogens to social counterparts. Second, we don’t need to explain the evidential value of disgust by appealing to (...)
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  11. Claire Keegan’s Small Things Like These: Expressing truths in the silence between the words.Jytte Holmqvist - 2024 - Proceedings From Pausing Time/Timing the Pause: Sayability in the Arts, Philosophy, and Politics, the 4Th Interdisciplinary Ereignis Conference.
    According to Stanley Kubrick, “[i]f it can be written, or thought, it can be filmed”. This is true for award-winning Irish short story writer Claire Keegan (1968) whose sparse and effective prose has hit the core of audiences struggling to process the lingering impact of national trauma. Keegan confronts it all head-on, highlighting social issues that loom large in evocative narratives where thoughts, situations and scenarios spill over into the space between the words. What is left unsaid says it (...)
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  12. Silence as complicity and action as silence.J. L. A. Donohue - 2024 - Philosophical Studies 181 (12):3499-3519.
    Silence sometimes constitutes moral complicity. We see this when protestors take to the streets against racial injustice. Think of signs with the words: “Silence is complicity.” We see this in instances of sexual harassment, when we learn that many knew and said nothing. We see this in cases of wrongdoing within a company or organization, when it becomes clear that many were aware of the negligent or criminal activity and stayed silent. In cases like this we consider agents morally (...)
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  13. The Concept of Accountability in AI Ethics and Governance.Theodore Lechterman - 2023 - In Justin B. Bullock, Yu-Che Chen, Johannes Himmelreich, Valerie M. Hudson, Anton Korinek, Matthew M. Young & Baobao Zhang (eds.), The Oxford Handbook of AI Governance. Oxford University Press.
    Calls to hold artificial intelligence to account are intensifying. Activists and researchers alike warn of an “accountability gap” or even a “crisis of accountability” in AI. Meanwhile, several prominent scholars maintain that accountability holds the key to governing AI. But usage of the term varies widely in discussions of AI ethics and governance. This chapter begins by disambiguating some different senses and dimensions of accountability, distinguishing it from neighboring concepts, and identifying sources of confusion. It proceeds to explore the idea (...)
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  14. Philosophy and the Non-Native Speaker Condition.Saray Ayala-López - 2015 - American Philosophical Association Newsletter in Feminism and Philosophy 14 (2).
    In this note, my aim is to point out a phenomenon that has not received much attention; a phenomenon that, in my opinion, should not be overlooked in the professional practice of philosophy, especially within feminist efforts for social justice. I am referring to the way in which being a non-native speaker of English interacts with the practice of philosophy.1 There is evidence that non-native speakers are often perceived in prejudiced ways. Such prejudiced perception causes harm and, more importantly, (...)
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  15. Two Victim Paradigms and the Problem of ‘Impure’ Victims.Diana Tietjens Meyers - 2011 - Humanity 2 (2):255-275.
    Philosophers have had surprisingly little to say about the concept of a victim although it is presupposed by the extensive philosophical literature on rights. Proceeding in four stages, I seek to remedy this deficiency and to offer an alternative to the two current paradigms that eliminates the Othering of victims. First, I analyze two victim paradigms that emerged in the late 20th century along with the initial iteration of the international human rights regime – the pathetic victim paradigm and the (...)
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  16. Blame for Hum(e)an beings: The role of character information in judgments of blame.Samuel Murray, Kevin O'Neill, Jordan Bridges, Justin Sytsma & Zac Irving - forthcoming - Social Psychological and Personality Science.
    How does character information inform judgments of blame? Some argue that character information is indirectly relevant to blame because it enriches judgments about the mental states of a wrongdoer. Others argue that character information is directly relevant to blame, even when character traits are causally irrelevant to the wrongdoing. We propose an empirical synthesis of these views: a Two Channel Model of blame. The model predicts that character information directly affects blame when this information is relevant to the (...) that elicits blame. Further, the effect of character information on blame depends on judgments about the true self that are independent of judgments of intentionality. Across three pre-registered studies (N = 662), we found support for all three predictions of the Two Channel Model. We propose that this reflects two distinct functions of blame: a social regulatory function that encourages norm compliance and a pedagogical function that encourages personal improvement. (shrink)
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  17. How should we conceive of individual consumer responsibility to address labour injustices?Christian Barry & Kate Macdonald - 2016 - In Yossi Dahan, Hanna Lerner & Faina Milman-Sivan (eds.), Global Justice and International Labour Rights. Cambridge University Press.
    Many approaches to addressing labour injustices—shortfalls from minimally decent wages and working conditions— focus on how governments should orient themselves toward other states in which such phenomena take place, or to the firms that are involved with such practices. But of course the question of how to regard such labour practices must also be faced by individuals, and individual consumers of the goods that are produced through these practices in particular. Consumers have become increasingly aware of their connections to complex (...)
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  18. Forgiving as emotional distancing.Santiago Amaya - 2019 - Social Philosophy and Policy 36 (1):6-26.
    :In this essay, I present an account of forgiveness as a process of emotional distancing. The central claim is that, understood in these terms, forgiveness does not require a change in judgment. Rationally forgiving someone, in other words, does not require that one judges the significance of the wrongdoing differently or that one comes to the conclusion that the attitudes behind it have changed in a favorable way. The model shows in what sense forgiving is inherently social, shows (...)
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  19. How we fail to know: Group-based ignorance and collective epistemic obligations.Anne Schwenkenbecher - 2022 - Political Studies 70 (4):901-918.
    Humans are prone to producing morally suboptimal and even disastrous outcomes out of ignorance. Ignorance is generally thought to excuse agents from wrongdoing, but little attention has been paid to group-based ignorance as the reason for some of our collective failings. I distinguish between different types of first-order and higher order group-based ignorance and examine how these can variously lead to problematic inaction. I will make two suggestions regarding our epistemic obligations vis-a-vis collective (in)action problems: (1) that our epistemic (...)
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  20. Standing to epistemically blame.Cameron Boult - 2021 - Synthese 199 (3-4):11355-11375.
    A plausible condition on having the standing to blame someone is that the target of blame's wrongdoing must in some sense be your “business”—the wrong must in some sense harm or affect you, or others close to you. This is known as the business condition on standing to blame. Many cases of epistemic blame discussed in the literature do not obviously involve examples of someone harming or affecting another. As such, not enough has been said about how an individual's (...)
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  21. What ‘Just Culture’ doesn’t understand about just punishment.Samuel Reis-Dennis - 2018 - Journal of Medical Ethics 44 (11):739-742.
    Recent years have seen the rise of ‘Just Culture’ as an ideal in the patient safety movement, with numerous hospitals and professional organisations adopting a Just Culture response to incidents ranging from non-culpable human error to intentional misconduct. This paper argues that there is a deep problem with the Just Culture model, resulting from its impoverished understanding of the value of punitive, fundamentally backward-looking, practices of holding people accountable. I show that the kind of ‘accountability’ and ‘punishment’ contemporary Just Culture (...)
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  22. Say what? A Critique of Expressive Retributivism.Nathan Hanna - 2008 - Law and Philosophy 27 (2):123-150.
    Some philosophers think that the challenge of justifying punishment can be met by a theory that emphasizes the expressive character of punishment. A particular type of theories of this sort - call it Expressive Retributivism [ER] - combines retributivist and expressivist considerations. These theories are retributivist since they justify punishment as an intrinsically appropriate response to wrongdoing, as something wrongdoers deserve, but the expressivist element in these theories seeks to correct for the traditional obscurity of retributivism. Retributivists often rely (...)
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  23. Elizabeth Anscombe and Contraception.Anthony McCarthy - 2019 - Logos I Ethos 50:47-65.
    In the 1960s, before the promulgation of Humanae Vitae, the Catholic philosophers Elizabeth Anscombe and Herbert McCabe OP debated whether there are convincing natural law arguments for the claim that contraception violates an exceptionless moral norm. This article revisits those arguments and critiques McCabe’s approach to natural law, concerned primarily with ‘social sin’ and not simply violations of ‘right reason,’ as one particularly ill-suited to addressing questions in sexual ethics and unable both to distinguish properly between certain forms of (...)
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  24. (1 other version)Punishment, Desert, and Equality: A Levinasian Analysis.Benjamin S. Yost - 2015 - In Lisa Guenther, Geoffrey Adelsberg & Scott Zeman (eds.), Death and Other Penalties: Philosophy in a Time of Mass Incarceration. Fordham UP.
    The first part of this chapter defends the claim that the over-incarceration of disadvantaged social groups is unjust. Many arguments for penal reform are based on the unequal distribution of punishment, most notably disproportionate punishment of the poor and people of color. However, some philosophers use a noncomparative conception of desert to argue that the justice of punishment is independent of its distribution. On this view, which has significant influence in 14th Amendment jurisprudence, unequal punishment is not unjust. After (...)
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  25. Response to Amihud Gilead.Iddo Landau - 2007 - Philosophy and Literature 31 (1):158-161.
    In lieu of an abstract, here is a brief excerpt of the content:Iddo Landau responds:I believe that there is much to learn from Gilead's arguments, and that his paper adds to the understanding of the themes presented in the original discussion. However, in the end I do not think that the claims I made are rebuffed.Gilead should be commended for expanding the discussion of the Mandarin thought experiment (henceforth: Mandarin) from the existentialist context, to which it was limited in my (...)
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  26. Ethical Revaluation in the Thought of Śāntideva.Amod Lele - 2007 - Dissertation, Harvard University
    This dissertation examines the idea of _ethical revaluation_ — taking things we normally see as good for our flourishing and seeing them as neutral or bad, and vice versa — in the Mahāyāna Buddhist thinker Śāntideva. It shows how Śāntideva’s thought on the matter is more coherent than it might otherwise appear, first by examining the consistency of Śāntideva’s own claims and then by applying them to contemporary ethical thought. In so doing, it makes four significant contributions. Śāntideva claims that (...)
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  27. Deserving to Suffer.Douglas W. Portmore - 2024 - The Journal of Ethics 28 (4):795-813.
    I argue that the blameworthy deserve to suffer in that they deserve to feel guilt, which is the unpleasant experience of appreciating one’s apparent culpability for having done wrong. I argue that the blameworthy deserve to feel guilt because they owe it to those whom they’ve culpably wronged to (a) hold themselves accountable, (b) manifest the proper regard for those whom they’ve wronged, and (c) appreciate their culpability for, and the moral significance of, their wrongdoing. And I argue that (...)
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  28. Restorative Justice and Lived Religion: Transforming Mass Incarceration in Chicago.Jason A. Springs - 2024 - New York,: New York University Press.
    In the United States “restorative justice” typically refers to small-scale measures that divert alleged wrongdoers from a standard path through the criminal justice system by funneling them into alternative justice programs. These aim not to punish the offender, but to constructively address the harm that wrongdoing may have caused to individuals or to the community, engaging with the wrongdoer to come to a response that might heal and repair the harm. -/- Yet restorative justice initiatives generally fail to challenge (...)
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  29.  67
    Forgiveness and Correction.Tucker Sigourney - 2024 - The Journal of Ethics 28 (4):695-717.
    In this paper, I suggest that the conversation about the norms of unconditional forgiveness would benefit from a framing in terms of the question “How should I respond when I am wronged?” Taking cues from Thomas Aquinas, I propose that the best answer is “You should love,” and that there are two acts of love in response to wrongdoing: forgiveness and correction. I sketch some principles for deciding whether to do one or the other, and the result is an (...)
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  30. Owning Our Implicit Attitudes: Responsibility, Resentment, and the Whole Self.Whitaker Wesley - unknown
    Are implicit biases something we can rightly be held responsible for, and if so, how? A variety of social and cognitive psychological studies have documented the existence of wide-ranging implicit biases for over 30 years. These implicit biases can best be described as negative mental attitudes that operate immediately and unconsciously in response to specific stimuli. The first chapter of this thesis surveys the psychological literature, as well as presents findings of real-world experiments into racial biases. I then present (...)
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  31. (1 other version)Objectionable Commemorations, Historical Value, and Repudiatory Honouring.Ten-Herng Lai - 2024 - Australasian Journal of Philosophy 102 (1):37-47.
    Many have argued that certain statues or monuments are objectionable, and thus ought to be removed. Even if their arguments are compelling, a major obstacle is the apparent historical value of those commemorations. Preservation in some form seems to be the best way to respect the value of commemorations as connections to the past or opportunities to learn important historical lessons. Against this, I argue that we have exaggerated the historical value of objectionable commemorations. Sometimes commemorations connect to biased or (...)
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  32. Kant and Lying to the Murderer at the Door... One More Time: Kant's Legal Philosophy and Lies to Murderers and Nazis.Helga Varden - 2010 - Journal of Social Philosophy 41 (4):403-4211.
    Kant’s example of lying to the murderer at the door has been a cherished source of scorn for thinkers with little sympathy for Kant’s philosophy and a source of deep puzzlement for those more favorably inclined. The problem is that Kant seems to say that it’s always wrong to lie – even if necessary to prevent a murderer from reaching his victim – and that if one does lie, one becomes partially responsible for the killing of the victim. If this (...)
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  33. Situationism, responsibility, and fair opportunity.David O. Brink - 2013 - Social Philosophy and Policy 30 (1-2):121-149.
    The situationist literature in psychology claims that conduct is not determined by character and reflects the operation of the agent's situation or environment. For instance, due to situational factors, compassionate behavior is much less common than we might have expected from people we believe to be compassionate. This article focuses on whether situationism should revise our beliefs about moral responsibility. It assesses the implications of situationism against the backdrop of a conception of responsibility that is grounded in norms about the (...)
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  34. Resisting Tracing's Siren Song.Craig Agule - 2016 - Journal of Ethics and Social Philosophy 10 (1):1-24.
    Drunk drivers and other culpably incapacitated wrongdoers are often taken to pose a problem for reasons-responsiveness accounts of moral responsibility. These accounts predicate moral responsibility upon an agent having the capacities to perceive and act upon moral reasons, and the culpably incapacitated wrongdoers lack exactly those capacities at the time of their wrongdoing. Many reasons-responsiveness advocates thus expand their account of responsibility to include a tracing condition: The culpably incapacitated wrongdoer is blameworthy despite his incapacitation precisely because he is (...)
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  35. Pacifism, Supreme Emergency, and Moral Tragedy.Nicholas Parkin - 2014 - Social Theory and Practice 40 (4):631-648.
    This paper develops and defends a new way for pacifists to deal with the problem of supreme emergency. In it I argue that a supreme emergency in which some disaster can only be prevented by modern war is a morally tragic situation. This means that a leader faced with a supreme emergency acts unjustifiably in both allowing something terrible to occur, as well as in waging war to prevent it. I also argue that we may have cause to excuse from (...)
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  36. Are Individualist Accounts of Collective Responsibility Morally Deficient?Andras Szigeti - 2014 - In Anita Konzelmann Ziv & Hans Bernhard Schmid (eds.), Institutions, Emotions, and Group Agents: Contributions to Social Ontology. Dordrecht: Imprint: Springer. pp. 329-342.
    Individualists hold that moral responsibility can be ascribed to single human beings only. An important collectivist objection is that individualism is morally deficient because it leaves a normative residue. Without attributing responsibility to collectives there remains a “deficit in the accounting books” (Pettit). This collectivist strategy often uses judgment aggregation paradoxes to show that the collective can be responsible when no individual is. I argue that we do not need collectivism to handle such cases because the individualist analysis leaves no (...)
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  37.  76
    Reparative justice, historical injustice, and the nonidentity problem.Felix Lambrecht - forthcoming - Journal of Social Philosophy.
    There is widespread intuition that historical injustices require reparations. This paper considers one philosophical problem for reparations: the Nonidentity Objection. The Objection states that present agents are not owed reparations for historical injustices because without the historical injustice they would not exist. I show the Objection only challenges the possibility of reparations for historical injustice if we adopt a particular model of reparative justice that takes someone experiencing harms to be a necessary condition for reparative justice. Instead, if we adopt (...)
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  38.  94
    Who Does Wrong When an Organisation Does Wrong?Stephanie Collins - 2018 - In Kendy Hess, Violetta Igneski & Tracy Lynn Isaacs (eds.), Collectivity: Ontology, Ethics, and Social Justice. Nw York: Rowman & Littlefield International.
    When an organisation does wrong, each of the members is part of the entity that authored that wrong—or so I shall assume. But it does not follow that each of the members has herself done wrong. Doing wrong, I will assume, results from the combination of two conditions: first, authoring (or being part of the entity that authored) a harm; and second, lacking an excuse for that (part-) authorship. To answer my title question, then, we have to know which members (...)
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  39. Truth and Reparation for the U.S. Imprisonment and Policing Regime: A Transitional Justice Perspective.Jennifer M. Https://Orcidorg Page & Desmond King - 2022 - Du Bois Review: Social Science Research on Race 19 (2):209–231.
    In the literature on transitional justice, there is disagreement about whether countries like the United States can be characterized as transitional societies. Though it is widely recognized that transitional justice mechanisms such as truth commissions and reparations can be used by Global North nations to address racial injustice, some consider societies to be transitional only when they are undergoing a formal democratic regime change. We conceptualize the political situation of low-income Black communities under the U.S. imprisonment and policing regime in (...)
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  40. Forgetting to Un-Forgive.Lel Jones & Hannah Tierney - 2023 - Revista de Estudios Sociales 86:45-61.
    Much of the literature on forgiveness is dedicated to understanding the reasons to forgive and what changes in attitude are required to do so. But philosophers have been much less attentive to what happens after agents forgive. This is a serious oversight, since the reasons to forgive do not always retain their force and it is not always possible, or advisable, to maintain the changes in attitudes that forgiveness requires. Fortunately, Monique Wonderly has begun to fill this lacuna in the (...)
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  41. Democratic Ethical Consumption and Social Justice.Andreas Albertsen - 2022 - Public Health Ethics 15 (2):130-137.
    Hassoun argues that the poor in the world have a right to health and that the Global Health Impact Index provides consumers in well-off countries with the opportunity to ensure that more people have access to essential medicines. Because of this, these consumers would be ethically obliged to purchase Global Health Impact Index-labeled products in the face of existing global inequalities. In presenting her argument, Hassoun rejects the so-called democratic account of ethical consumption in favor of the positive change account. (...)
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  42. When AI meets PC: exploring the implications of workplace social robots and a human-robot psychological contract.Sarah Bankins & Paul Formosa - 2019 - European Journal of Work and Organizational Psychology 2019.
    The psychological contract refers to the implicit and subjective beliefs regarding a reciprocal exchange agreement, predominantly examined between employees and employers. While contemporary contract research is investigating a wider range of exchanges employees may hold, such as with team members and clients, it remains silent on a rapidly emerging form of workplace relationship: employees’ increasing engagement with technically, socially, and emotionally sophisticated forms of artificially intelligent (AI) technologies. In this paper we examine social robots (also termed humanoid robots) as (...)
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  43. Ordinary wrongdoing and responsibility worth wanting.Maureen Sie - 2005 - European Journal of Analytic Philosophy 1 (2):67-82.
    In this paper it is argued that we can have defensible attributions of responsibility without first answering the question whether determinism and free will are compatible. The key to such a defense is a focus on the fact that most actions for which we hold one another responsible are quite ordinary—trespassing traffic regulations, tardiness, or breaking a promise. As we will show, unlike actions that problematize our moral competence — e.g. akratic and ‘moral monster’- like ones—ordinary ‘wrong’ actions often disclose (...)
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  44. A Critique of the Critical Realism Approach to Social Emergence.S. M. Reza Amiri Tehrani - 2022 - Occidental Studies 13 (2):121-145.
    Social emergence is one the most important problems in social science that the way it is answered affects the results of social studies and policies. The complexity of social emergence conception has caused a variety of definitions. This article seeks to define the robust social emergence conditions, using the philosophy of mind conception such as subvenience, wildly disjunctives, and multiple realization. Different approaches have different challenges in satisfying robust social emergence conditions. These challenges could (...)
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  45. Extensive Measurement in Social Choice.Jacob M. Nebel - 2024 - Theoretical Economics 19 (4):1581-1618.
    Extensive measurement is the standard measurement-theoretic approach for constructing a ratio scale. It involves the comparison of objects that can be concatenated in an additively representable way. This paper studies the implications of extensively measurable welfare for social choice theory. We do this in two frameworks: an Arrovian framework with a fixed population and no interpersonal comparisons, and a generalized framework with variable populations and full interpersonal comparability. In each framework we use extensive measurement to introduce novel domain restrictions, (...)
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  46. Lessons for responsible innovation in the business context: a systematic review of responsible-, social- and sustainable innovation practices.Vincent Blok, R. Lubberink, J. Van Ophem & O. Omta - 2017 - Sustainability 5 (9):721.
    This paper aims to contribute to the ongoing conceptual debate on responsible innovation, and provides innovation practices and processes that can help to implement responsible innovation in the business context. Based on a systematic literature review of 72 empirical scholarly articles, it was possible to identify, analyse and synthesise empirical findings reported in studies on social, sustainable and responsible innovation practices in the business context. The synthesis of the included articles resulted in a refined framework for responsible innovation in (...)
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  47. Digital Inheritance in Web3: A Case Study of Soulbound Tokens and the Social Recovery Pallet within the Polkadot and Kusama Ecosystems.Justin Goldston, Tomer Jordi Chaffer, Justyna Osowska & Charles von Goins Ii - manuscript
    In recent years discussions centered around digital inheritance have increased among social media users and across blockchain ecosystems. As a result digital assets such as social media content cryptocurrencies and non-fungible tokens have become increasingly valuable and widespread, leading to the need for clear and secure mechanisms for transferring these assets upon the testators death or incapacitation. This study proposes a framework for digital inheritance using soulbound tokens and the social recovery pallet as a use case in (...)
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  48. Same-tracking real kinds in the social sciences.Theodore Bach - 2022 - Synthese 200 (2):1-26.
    The kinds of real or natural kinds that support explanation and prediction in the social sciences are difficult to identify and track because they change through time, intersect with one another, and they do not always exhibit their properties when one encounters them. As a result, conceptual practices directed at these kinds will often refer in ways that are partial, equivocal, or redundant. To improve this epistemic situation, it is important to employ open-ended classificatory concepts, to understand when different (...)
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  49. Excellent online friendships: an Aristotelian defense of social media.Alexis Elder - 2014 - Ethics and Information Technology 16 (4):287-297.
    I defend social media’s potential to support Aristotelian virtue friendship against a variety of objections. I begin with Aristotle’s claim that the foundation of the best friendships is a shared life. Friends share the distinctively human and valuable components of their lives, especially reasoning together by sharing conversation and thoughts, and communal engagement in valued activities. Although some have charged that shared living is not possible between friends who interact through digital social media, I argue that social (...)
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  50. Real Kinds in Real Time: On Responsible Social Modeling.Theodore Bach - 2019 - The Monist 102 (2):236-258.
    There is broad agreement among social researchers and social ontologists that the project of dividing humans into social kinds should be guided by at least two methodological commitments. First, a commitment to what best serves moral and political interests, and second, a commitment to describing accurately the causal structures of social reality. However, researchers have not sufficiently analyzed how these two commitments interact and constrain one another. In the absence of that analysis, several confusions have set (...)
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