There is a tendency to associate the recent dramatic increase in the media reporting organisations uncovering significant data issues or sudden data value, with the enabling platforms provided by technology solutions. However, sharing written information in a way that maximises the value to be gained, whilst minimising the risk of data getting into the wrong hands, and meeting the constraints of legislation, policy and regulation has always been a challenge. Technology serves only to exacerbate or magnify existing challenges and benefits.

Alison Stone offers a feminist defence of the idea that sexual difference is natural, providing a new interpretation of the later philosophy of Luce Irigaray. She defends Irigaray's unique form of essentialism and her rethinking of the relationship between nature and culture, showing how Irigaray's ideas can be reconciled with Judith Butler's performative conception of gender, through rethinking sexual difference in relation to German Romantic philosophies of nature. This is the first sustained attempt to connect feminist conceptions of embodiment (...) to German idealist and Romantic accounts of nature. Not merely an interpretation of Irigaray, this book also presents an original feminist perspective on nature and the body. It will encourage debate on the relations between sexual difference, essentialism, and embodiment. (shrink)

Abstract: A current debate in semantics and pragmatics is whether all contextual effects on truth-conditional content can be traced to logical form, or 'unarticulated constituents' can be supplied by the pragmatic process of free enrichment. In this paper, I defend the latter position. The main objection to this view is that free enrichment appears to overgenerate, not predicting where context cannot affect truth conditions, so that a systematic account is unlikely (Stanley, 2002a). I first examine the semantic alternative proposed by (...) Stanley and others, which assumes extensive hidden structure acting as a linguistic trigger for pragmatic processes, so that all truth-conditional effects of context turn out to be instances of saturation. I show that there are cases of optional pragmatic contributions to the proposition expressed that cannot plausibly be accounted for in this way, and that advocates of this approach will therefore also have to appeal to free enrichment. The final section starts to address the question of how free enrichment is constrained: I argue that it involves only local development or adjustment of parts of logical form, any global developments being excluded by the requirement for the proposition expressed to provide an inferential warrant for the intended implications of the utterance. (shrink)

While defining martial arts is not prerequisite to philosophizing about them, such a definition is desirable, helping us resolve disputes about the status of hard cases. At one extreme, Martínková and Parry argue that martial arts are distinguished from both close combat (as unsystematic) and combat sports (as competitive), and from warrior arts (as lethal) and martial paths (as spiritual). At the other extreme, mixed martial arts pundits and Bruce Lee speak of combat sports generally as martial arts. I argue (...) that the fine-grained taxonomy proposed by Martínková and Parry can be usefully supplemented by a broader definition, specifically the following: martial arts are systematic fighting styles and practices as ways of embodying wisdom. A possible difficulty here is that such views face the charge of overemphasizing the “philosophical” aspect of martial arts. My definition can, however, avoid this apparent problem. If martial arts essentially aim to embody wisdom, this applies no less to the (strategic) practical wisdom of The Art of War than to the (ethical) practical wisdom of the Tao Te Ching. In an extended sense, then, any systematic fighting style, including combat sports, may count as a martial art insofar as it embodies wisdom by improving practical fighting skills. (shrink)

Alison Stone investigates how human existence is conditioned by the fact that it begins with birth. How does birth shape the way we are in the world, and the meaning of our lives? Philosophers have written much about death, but neglected birth. Stone brings natality into philosophical view, offering fascinating insights into the human condition.

In this book, Alison Stone develops a feminist approach to maternal subjectivity. Stone argues that in the West the self has often been understood in opposition to the maternal body, so that one must separate oneself from the mother and maternal care-givers on whom one depended in childhood to become a self or, in modernity, an autonomous subject. These assumptions make it difficult to be a mother and a subject, an autonomous creator of meaning. Insofar as mothers nonetheless strive (...) to regain their subjectivity when their motherhood seems to have compromised it, theirs cannot be the usual kind of subjectivity premised on separation from the maternal body. Mothers are subjects of a new kind, who generate meanings and acquire agency from their position of re-immersion in the realm of maternal body relations, of bodily intimacy and dependency. Thus Stone interprets maternal subjectivity as a specific form of subjectivity that is continuous with the maternal body. Stone analyzes this form of subjectivity in terms of how the mother typically reproduces with her child her history of bodily relations with her own mother, leading to a distinctive maternal and cyclical form of lived time. (shrink)

Though animal ethics in sport obviously applies most urgently to cases of animals at mortal risk (e.g., hunting and bullfighting) or vulnerable to various types of abuse (e.g., doping and harmful training practices), less obvious domains bear scrutiny as well. Here I examine whether we can strictly take not just riders but horses to be players in equine sports. There is an apparent tension in the concept of equestrian prowess, a peculiar blend of skills and attitudes, between regarding horses as (...) subjects of persuasion or collaboration and treating them as objects of control. As our understanding of animal cognition and behaviour continues to improve, it becomes increasingly clear that animal intelligence and agential capacities are far greater than we formerly presumed. In this light, using Suits’s theory of games, I argue that horses are game players that sometimes consent (or assent) and sometimes refuse to play equine sports. Drawing on recent accounts of horse-rider partnership and on my own equestrian background, I conclude by sketching a utopian vision of what equine sports could be. (shrink)

We examine stigma and how it operates, then develop a novel framework to classify the range of positions that are conceptually possible regarding how stigma ought to be handled from a public health perspective. In the case of weight stigma, the possible positions range from encouraging the intentional use of weight stigma as an obesity prevention and reduction strategy to arguing not only that this is harmful but that weight stigma, independent of obesity, needs to be actively challenged and reduced. (...) Using weight stigma as an illustrative example, we draw on prior theoretical work on stigma mechanisms and intervention strategies to develop a framework for improving the understanding, evaluation, and planning of anti-stigma interventions. This framework has the potential to help public health actors to map out how protest, contact, education, and regulation strategies can be used to reduce direct discrimination, structural discrimination, and internalized stigma. (shrink)

It is argued that genuinely subsentential phrases, such as a discourse-initial utterance of “From France” to indicate the provenance of an item, provide evidence for the reality of the pragmatic process of free enrichment. I consider recent attempts to treat such discourse-initial fragments as linguistic ellipsis of some kind while accommodating the difference between these cases and accepted types of ellipsis such as sluicing and gapping. I claim that the mechanisms they posit to save an ellipsis story have no role (...) in an account of performance. An argument against the enrichment approach from the indeterminacy of the content of subsentential utterances is discussed, and refuted, and it is shown how this indeterminacy is accommodated in a contextualist pragmatic theory. (shrink)

This work analyses Marx's philosophy of nature and shows how it is the basis for his practical philosophy. Previous analysis of Marx's philosophy of nature has considered humans as only natural beings and social beings. But, Marx analyzed humans' relationship to the natural world and to themselves as natural, social, and material. This material feature of human action can server as a basis for social critique and as the foundation for a practical analysis. The first chapter of this book analyzes (...) Marx's philosophy of nature from his early to late works and argues that humans are natural begins that use nature to develop new capacities. This consideration is central in Marx's critiques of Hegel and Feuerbach. The second chapter discusses Marx's material critique of social forms and discusses why the distinction between material action and social action is a key component of Marx critique of capitalism. This chapter also discusses industrial history, ideology, wages, justice, and valorization. The third and final chapter builds on Marx's materialist analysis to develop a standard of practical action that takes human's material activity as its basis. This chapter also discusses classical historical materialist claims, liberal ethical theories, and a practical philosophic consideration of socialism. (shrink)

G.A. Cohen attempts to provide a case for socialism that takes into consideration the reasons why socialism is desirable and some of the problems for its feasibility. He finds that the kind of community sentiment that socialism requires is possible, but the devices of social organization that can facilitate the growth of socialist sentiment along with the effective transmission of information are not currently known. In short, Cohen thinks social scientists and philosophers need to find out how to harness the (...) information transmission capacity of market exchange without the motivational encouragement of rapacious self-interest that market exchange fosters. This paper argues that Cohen’s appraisal of the ineffectiveness of informational transmission in socialist planned economies in incorrect. A democratically planned socialist economy can serve as the basis for the fostering of the socialist community sentiment that Cohen advocates along with the required transmission of economic information. (shrink)

In his Republic, Plato argues that self-rulership cannot be widespread enough in a populace due to structural failures of education. This means that rulership by the few with the use of manipulative mythological devices is inevitable. That is, if a populace cannot rule themselves through the use of their reason, then they will be ruled by others through the use of myth, at best, and at worst, violence. Even given this rather grim conclusion, if we closely examine what Plato has (...) to say about politics, we can see that there is no natural impossibility for generalized rule by the many. That is, there is no aristocracy of birth, but there is an aristocracy of the educated. As I will show below, we can develop a more democratic politics out of Plato if we consider the possibility of a democratic education. Before I do that, I will briefly consider Rawls’ comments on the education of citizens for democracy. This will allow for a clearer consideration of the democratic potential of Plato’s political philosophy in his Republic. (shrink)

Some pro-life philosophers have argued that if one accepts abortion, one should accept infanticide. Prabhpal Singh has proposed a symmetry breaker. He argues that the parent–child relationship can only be obtained between born humans and such a relationship entails that infanticide is wrong. I consider this account and argue that not only is its central claim, that only born humans can stand in a parent–child relationship, unmotivated, but even if accepted, it would still not explain why infanticide is wrong.

Research on delinquency reduction often highlights the importance of identifying and sanctioning antisocial and illegal activities so as to reduce the likelihood of future offending. The rise of digital technology complicates the process of detecting cybercrimes and technology enabled offenses, as individuals can use devices from anywhere to engage in various harmful activities that may appear benign to an observer. Despite the growth of cybercrime research, limited studies have examined the extent to which technology enabled offenses are detected, or the (...) behavioral and attitudinal factors associated with being unobserved or caught for one’s actions. The current study addresses this gap in the literature by estimating a multinomial regression model for self-reported computer hacking behavior and the likelihood of those actions being detected in a large international sample of juveniles (N = 51,059). The findings demonstrate significant differences between youth who hack without detection compared to those who are caught. The implications of this analysis for our understanding of cybercrime and its relationship to traditional delinquency are explored in depth. (shrink)

In this new collection of previously unpublished papers, Daoism is a philosophy, and it is presented not exclusively as a religion but as a practical way of life related to all aspects of human beings and the natural environment. Since its origins in China thousands of years ago, Daoism has meant harmony with nature and other human beings. Its principles may be applied successfully by those with any or no religion who seek a world of greater understanding, harmony, and peace. (...) Addressed to a broad audience ranging from newcomers to seasoned professionals, this book introduces the concepts of Dao, Daoism, and its pioneering philosophers (e.g., Laozi, Zhuangzi, and Liezi). The book describes the importance of Dao and Daoist ideas for scientists, humanists, and practitioners while offering practical steps and guidance for our lives today. Like the familiar taiji (also known as tai chi) symbol associated with Daoism, this book is divided into two complementary sections. The first explores how Dao and Daoist ideas are related to science, humanities, and the arts. The second part focuses on Daoist practices and applications. The essays, written by experts in their fields of study, address a number of topics, including the Dao of sciences (e.g., statistics) and arts, similarities between natural Dao and Darwin's evolutionary science, and Daoist contribution to sciences and technology. Other subjects include the growing interest in Daoist ideas in the West, Daoist cognitive science and the yin-yang dialectical mind, Daoism's relationship to peace psychology and ecology psychology (via self-observation and self-understanding), and Zhuangzhou's aesthetic view on the naturalness of things (i.e., the most beautiful entities are those that are naturally created by the Dao). In addition to these theoretical explorations, the book offers abundant practical applications of Daoist ideas to our lives and work. Practical guidance is offered in applying Daoist principles to physical and mental health, meditation and dantian cultivation, classroom learning, and diversity management. Clear-cut directions offer insight into applying Daoist ideas to leadership training, clinical therapy, and administration. The book provides readers with the universal applicability of Daoist principles and the benefit of living in harmony with nature, Dao, and others. This book is unique in its appeal to a wide range of readers. On the one hand, it provides an introduction for those with minimal knowledge of Daoism. On the other hand, sophisticated Daoist scholars, researchers, or practitioners may also be enriched and enlightened by its presentation of recent research findings, scholarly discussions, and hands-on applications. Years in the making, this book project represents a milestone of achievement for its writers and editors. Nova Science Publishers is pleased to offer readers this long-overdue compendium of Daoist wisdom, from basic information to tools for transformation in the 21st century. Happy reading! (shrink)

Much has been written about the presumed interaction between moral and aesthetic properties in art, about whether moral flaws in a work or its artist can compromise the work’s aesthetic value. In the philosophy of sport, similarly, the beauty of an athlete’s performance may be undermined by moral flaws in the performance itself (e.g., in a case of cheating). Yet to be addressed, however, is a potential analogy between artists and athletes where personal moral flaws failing to register in the (...) work or performance may nonetheless compromise aesthetic response. Along with tracing the conceptual terrain in these debates and drawing on earlier work endorsing pluralism in such matters, I will argue that an athlete’s moral flaws may indeed compromise the aesthetic appeal of their performances, even where such flaws stand apart from those performances. In contrast to creative artists whose presence is immaterial to accessing their work, in the case of performing artists and athletes—since they themselves are the vehicles of their work—it is, and ought to be, harder to avoid having one’s moral response to the person diminish one’s aesthetic response to the work. We want athletes to be moral exemplars, I propose, less because they serve as role models and more because we want to preserve unspoiled the aesthetic rewards they provide. (shrink)

Our challenge begins with America's aversion to science. The problem is, of course, that nonscientists could understand scientific thinking, and would understand it, if they were encouraged and expected to do so. Though Members of Congress and their staff may avoid science, the institution itself cannot. Until the day comes when science is fully integrated into education for all, and even Members of Congress and congressional staff Members can deal with technical subjects, we will need special help for our legislation. (...) Likewise, ensuring that good science informs and infuses good public policy requires scientists engage in the process of self-governance. Science should not only be a tool of public policy, it should be its foundation. With a scientifically literate society and public policy grounded in sound science, America can maintain its leadership in the emerging global knowledge economy. Without these, America will lose the very things that have fueled its greatness. (shrink)

Sport aesthetics historically has been somewhat marginalized in the philosophy of sport, which is itself a marginalized focus in philosophy—to some degree, not.

Every December we are told there is a war on Christmas. Jon Stewart, however, claims that this war is a farce. In 2005, Fox News correspondent John Gibson published The War on Christmas, and Bill O'Reilly complained about businesses such as Walmart saying “Happy Holidays” to their customers instead of “Merry Christmas.” Christmas celebrations were largely illegal in both England and the Americas during the 1600 s and 1700 s. Christmas made a cultural comeback in the early 1800 s, but (...) not because of religious influences. The holiday's religious elements didn't enjoy a resurgence until it was clear that Christmas was here to stay and Christians renewed their efforts Christianize it. There is no war on Christmas. The events that Bill O'Reilly and Fox News think constitute a war on Christmas are actually just efforts to correct the effects of the Christian war for Christmas. (shrink)

Jon Stewart's continued criticism of the inconsistency and irrationality of the American media, the notion of truthiness has relevance for any fan of The Daily Show. This chapter looks a little bit more closely at two notions of truthiness. Focusing on the first sense, it draws some parallels between truthiness and paradigm cases of motivated epistemic irrationality like wishful thinking and self‐deception. Then, it turns to the second sense to see if relying on our guts in the way Colbert suggests (...) might sometimes be rational. (shrink)

Review of Alvaro Moreno and Matteo Mossio. 2015. Biological autonomy: a philosophical and theoretical enquiry.

Can United Nations peace operations improve their effectiveness and strengthen longer-term positive legacies in host nations by shifting to greater use of renewable energy? Since the end of the Cold War and the growth of modern UN peace operations, attention has been focused on the missions’ mandate of supporting political strategies for peace and core objectives such as protecting civilians. Could missions better meet their mandate with improved energy options and reduced emissions, or is there a trade-off with the core (...) objectives? As the missions are nearly fully dependent on diesel generators to power their operations, what is the UN’s responsibility to reduce emissions at a time when addressing climate change is a priority of the UN Secretary-General? Is there an ethical case to make for the UN to support greater use of renewable energy where it operates? And could the UN partner with host nations and others to support a shift in energy use that benefits the communities that host peace operations? This essay argues that missions could reduce their emissions and leverage their energy needs to increase security, strengthen ties to local communities, increase energy access, and support the climate goals of host nations. Drawing on case studies in recent peacekeeping missions and the author’s review of UN commitments across mandates, the Sustainable Development Goals, peacebuilding, and climate goals, this essay will address this area of potential innovation that can help build a positive legacy for UN missions and countries emerging from conflict. (shrink)

When America's Thomas Jefferson insists that work hard to perfect the work of the Framers, he exhorts us to carry forth the creative, revolutionary spirit ourselves. In Kevin Bleyer's Me the People: One Man's Selfless Quest to Rewrite the Constitution of the United States, Thomas Jefferson is a constant source of inspiration. Me the People doesn't remain at the level of theory. The chapter on the Judiciary, devoted to Bleyer's improbable lunch with Supreme Court Justice Antonin Scalia, the Justice most (...) closely associated with the controversial constitutional theory of originalism, is the clear climax of the book. Although Scalia a darling of the Tea Party and a conservative Catholic, evangelicalism does not permeate his legal reasoning. Sure Me the People is a fun book on American history, but it prods the reader comically, by exploiting the comedic value of the fact that so few Americans read the Constitution. (shrink)

In “Divine Foreknowledge and Facts” Paul Helm defends a traditional argument to the incompatibility of foreknowledge and free will “against the attempts of Kenny and some other recent writers to provide a reconciliation.” I shall here set out a reconciliationist position similar to those he attacks, but innocent of the charges he makes against them.The argument, discussed by St. Thomas in the Summa Theologiae, employs the doctrine of the necessity of the past to show that literally prior knowledge of a (...) free action is impossible. Since prior knowledge of an action is past relative to the ·action, the fact of that knowledge is necessary. It is a past fact, and so cannot be undone. From this it follows that the action itself must be necessary; for necessity is transitive, and knowledge of p implies p. But only contingent actions can be free, and so no free action can be foreknown. (shrink)

The first is that we are wrong to suggest that the mainstream is no longer limited to a restrictive orthodoxy of beliefs and assumptions that discourages dissenting voices. In developing his argument, Vernengo claims that our characterization of a cutting edge branch of the mainstream that does not hold to a neoclassical orthodoxy is misleading. Although he states that he accepts our characterization of the economics profession as a complex adaptive system, with many competing views, he sees the cutting edge (...) as a sham. He argues that the true role of the cutting edge is to allow the mainstream to “sound reasonable when talking about reality, while orthodoxy provides authority to the cutting edge.” He calls this an “organized hypocrisy” and calls us naive about the sociology of the economics profession. Because of this naiveté on our part he believes that we are giving bad advice to advocate that heterodox economists should think of themselves as economists first and heterodox economists second. (shrink)

We attempt to clarify divisions made by us in previous work (Colander et al., 2004a,b) between “orthodox, mainstream, and heterodox” in economics, following very useful remarks in Dequech (2007-08), whom we thank. We also provide specific advice for heterodox economists, namely: worry less about methodology, focus on being economists first and heterodox economists second, and prepare ideas to leave the incubator of heterodoxy to enter the mainstream economic debate.

This book examines the poet and singer/songwriter through the analysis of various philosophical positions.

From 8 February until at least 19 April 1686, the Dublin Philosophical Society was occupied with a prodigiously talented young girl whose name was never recorded. She was less than eleven years of age, but still much older than the society itself, which had begun meeting less than three years previously. Although one of many wonders engaging the curiosity of the nascent society, this girl served a surprising range of purposes, so that accompanying her anonymity was a curious malleability. Pressed (...) into several different roles and identities, her exploitation affords a glimpse into the various qualities that could make a spectacle useful in a philosophical climate that was unique among the British Isles. The use of this girl therefore not only sheds light on the needs of a less familiar learned society, but also shows how these could differ from those of its better-understood counterparts. For a period of time, it was the versatility not of the gentlemen in Dublin, but of the prodigy they used, that best served this group on the periphery. (shrink)

Unlike hefty anthologies and skinny monographs, this volume offers both concision and breadth: a mesomorphic text. The division of the book into two parts, the first on the nature of sport, the second on rules and values, is a natural one, reaching out from a grasp of what sport is toward an understanding of what it ought to be. In addition to the carefully selected readings, the book includes discussion questions and ideas for further inquiry, laying out the depth of (...) debate in this rapidly growing field. Ultimately, readers will glean a richer understanding of what sport is and why it matters, so much and in so many ways, to so many people. (shrink)

This second edition of _Philosophy of Sport: Core Readings_ provides an overview of core topics in the field, ranging from fundamental questions about the nature of sport to ethical issues at the forefront of discussions of what sport should be. On the nature of sport, readers will gain a solid understanding of fundamental theories of games, play, and sports, as well as sport epistemology, the esports controversy, and sport aesthetics. Topics in the ethics of sport include performance-enhancing drugs, cheating, gamesmanship, (...) and sportsmanship. This edition has been updated and expanded to include sections on gender and race and to provide broader and deeper coverage of this rapidly evolving area. (shrink)

The three major philosophical responses to religious diversity includes exclusivism, inclusivism, and pluralism. These isms reflect distinct philosophical attitudes and presuppositions held by religious zealots, secular heathens, and all those wimpy fence‐sitting agnostics in between. To make their significance available to the uninitiated, this chapter explores these philosophical positions through the wisdom of the God Machine's high priests: Stephen Colbert, Rob Corddry, and Ed Helms. By examining the philosophical responses to religious diversity, one can begin to understand how the responses (...) often hinder—but sometimes help—attempts to reconcile contentious differences between the world's major religious traditions. The chapter outlines and provides illustrations of the philosophical solutions to the problem of religious diversity. (shrink)

RÉSUMÉ: Une partie des raisons invoquées par Wright en faveur de sa théorie «neutre» de la vérité tiennent à ce qu'il considère comme déficiente à plusieurs égards une approche apparentée proposée par Putnam. Je soutiens ici que ces déficiences affectent soit les deux doctrines, soit ni l'une ni l'autre, mais que celle de Wright est néanmoins supérieure. À mettre ensemble l'explication du prédicat de vérité offerte par Putnam et l'extension qu'il entend lui attribuer, on se heurte en effet à un (...) dilemme: revenir au réalisme traditionnel, ou verser dans un optimisme épistémique radical. Or Putnam rejette explicitement la première branche de cette alternative, tandis que la seconde est extrêmement peu plausible. Wright, lui, évite le dilemme en demeurant en retrait par rapport aux prises de position de ce genre. (shrink)

This book symposium on Jason Holt’s Kinetic Beauty: The Philosophical Aesthetics of Sport includes commentaries from Stephen Mumford, John E. MacKinnon and Andrew Edgar with replies from Holt.

Recently, the theory theory has led to much interesting research. However, this is the first book to look at the theory in extensive detail and to systematically contrast it with other theories.