Is it wrong for a man to buy sex from a woman? In this book, Holly Lawford-Smith argues that it is wrong: commercial sex is quintessentially hierarchical sex, and it is wrong both to have, and to perpetuate a market in, hierarchical sex. Angie Pepper argues that it isn’t wrong: men are permitted to buy sex from those women who freely choose to sell it. -/- Important but different interests are at stake in these two positions. According to (...) the first, we should prioritize the interest of all women in securing a society that has achieved equality between the sexes, and we should make the changes needed to get there including prohibiting men from buying sex from women. In contrast, the second position prioritizes the protection of individuals' rights to engage in consensual commercial sex exchanges and demands that we strive for gender equality without compromising these rights. The two authors debate the ethical issues involved in the decision to buy sex, arguing passionately for very different conclusions, in a way that is lively, constructive, and sure to leave readers with a lot to think about. (shrink)

Prenatal screening can significantly benefit parents and the community. However, it has created a dilemma for women as it requires them to quickly decide whether to continue a pregnancy or terminate it should the test indicate a foetal abnormality. This can be psychologically traumatic for women torn between their connection to an unborn child with all its possible imperfections, and a desire to prevent its suffering as a disabled child in later life. A woman must also consider her own and (...) her family's future welfare. Extensive research into the physical aspects of prenatal screening has not explored the meaning of the experience for women or whether termination is the most appropriate option. This article examines recent qualitative studies, concluding that women who terminate a pregnancy following prenatal screening may experience an acute grief reaction or be plagued by guilt and fear that can precipitate marital breakdown. Additionally, there is a risk that through striving to eradicate congenital disability, a community risks promoting a cult of perfectionism that may have discriminatory effects on disabled people. (shrink)

Preview: /Aaron J. Wendland interviewed by Przemysław Bursztyka/ “What Good Is Philosophy?” took place on 17-19 March 2023, and it aimed to raise the funds required to establish a Centre for Civic Engagement at Kyiv Mohyla Academy. This Centre will provide support for academic and civic institutions in Ukraine to counteract the destabilizing impact that Russia’s invasion has had on Ukrainian higher education and civilian life. Keynotes at the conference were delivered by world-renowned author, Margaret Atwood, one of the most (...) celebrated scholars of Ukrainian history, Timothy Snyder, and two of Ukraine’s preeminent public intellectuals, Mychailo Wynnyckyj and Volodymyr Yermolenko. Lectures were also given by some of the most influential philosophers writing today, including Peter Adamson, Elizabeth Anderson, Seyla Benhabib, Agnes Callard, Quassim Cassam, Tim Crane, Simon Critchley, David Enoch, Peter Godfrey-Smith, Sally Haslanger, Angie Hobbs, Barry Lam, Melissa Lane, Dominic Lopes, Kate Manne, Jeff McMahan, Jennifer Nagel, Philip Pettit, Kieran Setiya, Jason Stanley, Timothy Williamson, and Jonathan Wolff. The closing remarks were delivered by Ukraine’s Ambassador to Canada, Yulia Kovaliv. This benefit event was designed to provide members of the public, individual academics, colleges and universities, professional associations, charitable foundations, and private companies with a way to support students, scholars, and civic institutions in Ukraine. The entire conference is now available to be viewed online via on the Munk School of Global Affairs and Public Policy’s YouTube channel. Here is the relevant link. I encourage everyone who watches the conference to make a donation to support students, scholars, and publicly engaged academics in Ukraine. All donations can be made here. And as the conference organizer, I am extremely grateful for any and every contribution to this cause. (shrink)

The idea that there is such an analytic connection will hardly come as news. It amounts to no more and no less than an endorsement of the claim that all reasons are 'internal', as opposed to 'external', to use Bernard Williams's terms (Williams 1980). Or, to put things in the way Christine Korsgaard favours, it amounts to an endorsement of the 'internalism requirement' on reasons (Korsgaard 1986). But how exactly is the internalism requirement to be understood? What does it tell (...) us about the nature of reasons? And where-in lies its appeal? My aim in this paper is to answer these ques- tions. (shrink)

Keeping a conversation going is the social glue of friendships. The DSM criteria for autism list difficulties with back-and-forth conversation but does not necessitate that all autistic children will be equally impacted. We carried out three studies (two pre-registered) with verbally-fluent school children (age 5-9 years) to investigate how autistic and neurotypical children maintain a conversation topic. We also investigated within-group relationships between conversational ability and cognitive and socio-cognitive predictors. Study 1 found autistic children were more likely than neurotypical controls (...) to give off-topic and generic minimal responses (e.g. ‘mm’, ‘oh’) and were less likely to give non-verbal responses (e.g. nodding or use of facial affect to respond). Nonetheless, the autistic group provided topic-supporting responses 62% of the time, indicating some aspects of conversation topic maintenance are a relative strength. Studies 2 and 3 found large individual differences in topic-supporting conversational responding amongst both neurotypical and autistic children. These were positively related to theory of mind ability and age in both groups. Conversational skills lie on a continuum for the general population and differences by diagnostic group are a matter of degree. Given the importance for peer relationships, we suggest a whole-classroom approach to supporting conversation skills in all children. (shrink)

Cultural norms may dictate how grief is displayed. The present study explores the display behaviours and rules in the bereavement context from a cross-cultural perspective. 86 German-speaking Swiss and 99 Chinese bereaved people who lost their first-degree relative completed the adapted bereavement version of the Display Rules Assessment Inventory. Results indicated that the German-speaking Swiss bereaved displayed more emotions than the Chinese bereaved. The Chinese bereaved, but not the German-speaking Swiss bereaved, thought that bereaved people should display more emotions than (...) they actually did when they were with their close others (but not when they were alone). Bereaved people endorsed more emotional expression “when alone” than “when with close others”, demonstrating a social disconnection tendency, which was more evident in the Chinese sample. Bereaved people endorsed more expression of positive emotions (e.g. affection/love) and less expression of powerful negative emotions (e.g. blame/guilt, anger) across cultures. Compared to their Chinese counterparts, the German-speaking Swiss sample indicated more actual expressions for most emotion types (i.e. joy/happiness, affection/love, sadness, anger, and denial) but thought bereaved people should express more joy/happiness and less blame/guilt. The results suggest that bereaved people’s display behaviours and rules are influenced by culture, situation, and type of emotion. (shrink)

Philosophical work on the mind flowed in two streams through the 20th century: phenomenology and analytic philosophy. This volume aims to bring them together again, by demonstrating how work in phenomenology may lead to significant progress on problems central to current analytic research, and how analytical philosophy of mind may shed light on phenomenological concerns. Leading figures from both traditions contribute specially written essays on such central topics as consciousness, intentionality, perception, action, self-knowledge, temporal awareness, and mental content. Phenomenology and (...) Philosophy of Mind demonstrates that these different approaches to the mind should not stand in opposition to each other, but can be mutually illuminating. (shrink)

There is sufficient evidence at present to justify the belief that the universe began to exist without being caused to do so. This evidence includes the Hawking-Penrose singularity theorems that are based on Einstein's General Theory of Relativity, and the recently introduced Quantum Cosmological Models of the early universe. The singularity theorems lead to an explication of the beginning of the universe that involves the notion of a Big Bang singularity, and the Quantum Cosmological Models represent the beginning largely in (...) terms of the notion of a vacuum fluctuation. Theories that represent the universe as infinitely old or as caused to begin are shown to be at odds with or at least unsupported by these and other current cosmological notions. (shrink)

With what right and with what meaning does Heidegger use the term 'truth' to characterize Dasein's disclosedness? This is the question at the focal point of Ernst Tugendhat's long-standing critique of Heidegger's understanding of truth, one to which he finds no answer in Heidegger's treatment of truth in §44 of Being and Time or his later work. To put the question differently: insofar as unconcealment or disclosedness is normally understood as the condition for the possibility of propositional truth rather than (...) truth itself, what does it mean to say - as Heidegger does - that disclosedness is the "primordial phenomenon of truth" and what justifies that claim? The central aim of this paper is to show that Tugendhat's critique remains unanswered. Recent Heidegger scholarship, though it confronts Tugendhat, has not produced a viable answer to his criticism, in part because it overlooks his basic question and therefore misconstrues the thrust of his objections. Ultimately, the paper suggests that what is needed is a re-evaluation of Heidegger's analysis of truth in light of a more accurate understanding of Tugendhat's critique. The paper concludes by sketching the profile of a more satisfactory reply to Tugendhat's critical question, advocating a return to Heidegger's 'existential' analyses in Being and Time in order to locate the normative resources Tugendhat finds lacking in Heidegger's concept of truth. (shrink)

In this stimulating introduction, David Woodruff Smith introduces the whole of Husserl’s thought, demonstrating his influence on philosophy of mind and language, on ontology and epistemology, and on philosophy of logic, mathematics and science. Starting with an overview of his life and works, and his place in twentieth-century philosophy, and in western philosophy as a whole, David Woodruff Smith introduces Husserl’s concept of phenomenology, explaining his influential theories of intentionality, objectivity and subjectivity. In subsequent chapters he covers Husserl’s (...) logic, metaphysics, realism and transcendental idealism, and epistemology. Finally, he assesses the significance and implications of Husserl’s work for contemporary philosophy of mind and cognitive science. Including a timeline, glossary and extensive suggestions for further reading, Husserl is essential reading for anyone interested in this eminent philosopher, phenomenology or twentieth-century philosophy. (shrink)

This article explores how ministerial and leadership formation could be enabled to adopt transformational diaconia in addressing poverty in South Africa, engaging in ways in which pastoral care and leadership formation can respond to the addressing of poverty. The fact that transformation aims at changing the worldviews, paradigms and approaches to life and problem solving informs the author’s concept of transformational diaconia, which was proposed as an aspect of spiritual leadership capital (SLC), defined as, ‘The inner virtues afforded individuals by (...) their spirituality in formulating their leadership paradigms which contributes to social capital formation for addressing social problems’. Spiritual leadership capital is hereby argued to be a transformative spirituality that can enable an understanding and sustainable responses to poverty and other social problems. This is needed for Africa and particularly for the present day South Africa, seemingly a country with the best infrastructure in Africa; yet its poverty seems pronounced because the dregs of apartheid still lurk in the social fibre, where poor people blame rich people for their plight and vice versa. Bowers Du Toit’s view that ‘[m]ost congregations respond to poverty by providing relief and not empowerment’, re-echoes here. From a mixed-methods research, SLC is a theory recently advanced as a congregational development paradigm and a theology of poverty, which views public theology as an educative praxis that can respond to transformational needs in poverty-related contexts. The authors suggest that for a Church that is responsive to the plight of society, fresh empowerment approaches to address poverty are needed. (shrink)

Explaining the maintenance of communicative behavior in the face of incentives to deceive, conceal information, or exaggerate is an important problem in behavioral biology. When the interests of agents diverge, some form of signal cost is often seen as essential to maintaining honesty. Here, novel computational methods are used to investigate the role of common interest between the sender and receiver of messages in maintaining cost-free informative signaling in a signaling game. Two measures of common interest are defined. These quantify (...) the divergence between sender and receiver in their preference orderings over acts the receiver might perform in each state of the world. Sampling from a large space of signaling games finds that informative signaling is possible at equilibrium with zero common interest in both senses. Games of this kind are rare, however, and the proportion of games that include at least one equilibrium in which informative signals are used increases monotonically with common interest. Common interest as a predictor of informative signaling also interacts with the extent to which agents’ preferences vary with the state of the world. Our findings provide a quantitative description of the relation between common interest and informative signaling, employing exact measures of common interest, information use, and contingency of payoff under environmental variation that may be applied to a wide range of models and empirical systems. © 2013 Godfrey-Smith, Martínez. (shrink)

Russ Schafer-Landau’s ‘Moral judgement and normative reasons’ is admirably clear and to the point (Schafer-Landau 1999). He presents his own version of the argument for the practicality requirement on moral judgement – that is, for the claim that those who have moral beliefs are either motivated or practically irrational – that I gave in The Moral Problem (Smith 1994), and he then proceeds to identify several crucial problems. In what follows I begin by making some comments about his presentation (...) of the argument. I then confront the problems. (shrink)

The main objection to non‐cognitivism explored in the philosophical literature to date has been semantic in nature. How can normative claims lack truth conditions when they have so many features in common with claims that have truth conditions? The main aim of this paper is to shift attention away from this dominant line of objection onto a range of other problems that non‐cognitivists face. Specifically, I argue that, contrary to the non‐cognitivists, normative claims do express beliefs, even by their own (...) lights; that the truth of Normative Judgement Internalism does not support non‐cognitivism; that arguing for non‐cognitivism on the basis of the Open Question Argument, as non‐cognitivists do, leads them to embrace a contradiction; and, finally, that non‐cognitivists do not provide us with plausible candidates for the desires and aversions that, as they see things, get expressed in normative claims. (shrink)

The 1920s and 30s were key decades for the history of American social science. The success of such quantitative disciplines as economics and psychology during World War I forced social scientists to reexamine their methods and practices and to consider recasting their field as a more objective science separated from its historical foundation in social reform. The debate that ensued, fiercely conducted in books, articles, correspondence, and even presidential addresses, made its way into every aspect of social science thought of (...) the period and is the subject of this book. Mark C. Smith first provides a historical overview of the controversy over the nature and future of the social sciences in early twentieth-century America and, then through a series of intellectual biographies, offers an intensive study of the work and lives of major figures who participated in this debate. Using an extensive range of materials, from published sources to manuscript collections, Smith examines "objectivists"--economist Wesley Mitchell and political scientist Charles Merriam--and the more "purposive thinkers"--historian Charles Beard, sociologist Robert Lynd, and political scientist and neo-Freudian Harold Lasswell. He shows how the debate over objectivity and social purpose was central to their professional and personal lives as well as to an understanding of American social science between the two world wars. These biographies bring to vivid life a contentious moment in American intellectual history and reveal its significance in the shaping of social science in this country. (shrink)

Much of our private and public ethical discourse occurs in the giving, receiving, or demanding of an apology, yet we suffer deep confusion regarding what an apology actually is. Most of us have never made explicit precisely what we expect from a full apology and therefore apologizing has become a vague and clumsy ritual. Full apologies can be morally and emotionally powerful, but, as with most valuable things, frauds masquerade as the genuine article. These semblances of apologies often deceive and (...) manipulate, and such duplicity is common between lovers, families, litigants, and nations. In response to this, I propose nine elements that an apology must satisfy in order to be considered categorical. I believe we have such a categorical apology in mind when we seek a full apology. The standards for a categorical apology are rigorous and precise, and I hope to disentangle the distinct elements of apologies. A categorical apology is a rare and burdensome act, and under certain circumstances full apologies may not be possible regardless of how badly we may desire them. While the leading social science accounts by Aaron Lazare and Nicolas Tavuchis aptly demonstrate how apologies lubricate reciprocally egoist relationships, such theories ultimately prove unsatisfying because apologies achieve their highest meaning as morally rich acts. Both Tavuchis and Lazare offer merely descriptive accounts when a prescriptive argument seems necessary. No philosopher, however, has ever devoted a monograph to the topic and only a handful of papers on apologies have appeared in philosophy journals. (shrink)

In Sartre and the Drug Connection, Carole Haynes-Curtis claims that previous commentators on the philosopher's writings have failed to recognize the significance of the impact of a mescalin experiment on Sartre's early philosophical perspective. ‘The residual effects of this nightmarish experience’, Haynes-Curtis claims, ‘haunted him for many years to come’, and was essentially the result of Sartre undergoing what, in modern parlance, is sometimes called a ‘Bad Trip’.

Joint attention has been extensively studied in the developmental literature because of overwhelming evidence that the ability to socially coordinate visual attention to an object is essential to healthy developmental outcomes, including language learning. The goal of this study was to understand the complex system of sensory-motor behaviors that may underlie the establishment of joint attention between parents and toddlers. In an experimental task, parents and toddlers played together with multiple toys. We objectively measured joint attention—and the sensory-motor behaviors that (...) underlie it—using a dual head-mounted eye-tracking system and frame-by-frame coding of manual actions. By tracking the momentary visual fixations and hand actions of each participant, we precisely determined just how often they fixated on the same object at the same time, the visual behaviors that preceded joint attention and manual behaviors that preceded and co-occurred with joint attention. We found that multiple sequential sensory-motor patterns lead to joint attention. In addition, there are developmental changes in this multi-pathway system evidenced as variations in strength among multiple routes. We propose that coordinated visual attention between parents and toddlers is primarily a sensory-motor behavior. Skill in achieving coordinated visual attention in social settings—like skills in other sensory-motor domains—emerges from multiple pathways to the same functional end. (shrink)

Culture is surely important in human learning. But the relation between culture and psychological mechanism needs clarification in three areas: (1) All learning takes place in real time and through real-time mechanisms; (2) Social correlations are just a kind of learnable correlations; and (3) The proper frame of reference for cognitive theories is the perspective of the learner.

This study investigates the child‐directed speech (CDS) of four Russian‐, six German, and six English‐speaking mothers to their 2‐year‐old children. Typologically Russian has considerably less restricted word order than either German or English, with German showing more word‐order variants than English. This could lead to the prediction that the lexical restrictiveness previously found in the initial strings of English CDS by Cameron‐Faulkner, Lieven, and Tomasello (2003) would not be found in Russian or German CDS. However, despite differences between the three (...) corpora that clearly derive from typological differences between the languages, the most significant finding of this study is a high degree of lexical restrictiveness at the beginnings of CDS utterances in all three languages. (shrink)

The promise of genomic medicine lies in the opportunity to improve health outcomes via a personalized approach to management, grounded in genetic and genomic variation unique to an individual. However, disparities and inequities mar this remarkable landscape of genomic innovation. Prior efforts to understand these inequities have focused on populations for which genetic testing is relatively protocolized or where test utility varies greatly by ancestry groups, where equitable outcomes are more clearly defined. We therefore consider the current landscape of rare (...) disease genomics, in which diagnostic approaches vary widely and utility remains to be fully understood, and suggest a path forward: how ecosocial theory may be used to guide novel equity‐focused initiatives that incorporate illness narratives to improve population health. We present examples of narrative medicine in rare disease and reimagine the role this discipline may play in genomic sequencing studies, toward incorporation of the unique illness narrative into clinical genetics and genomics practice. Approaches that broaden the definitions of disease and of outcomes of interest will force the field to grapple with its racist history and begin to advance health equity and promote justice so that genomic medicine may truly deliver on its promise. (shrink)

Ethics and Education, Volume 6, Issue 3, Page 213-215, October 2011.

Since the recent work of Carol Gilligan, Nel Noddings, and others, it has become commonplace in moral philosophy to employ a dichotomy between an ethics of “Care” and an ethics of “Rights.” Gilligan claims that men and women view moral issues in fundamentally divergent ways. Responses to moral problems tend to divide along lines emphasizing respect for rights, in the case of men, and caring for others, in the case of women. Inspired by these findings, several authors have classified moral (...) theories in two basic camps, revolving around the injunction to care or the mandate to respect rights. While many concede that the Care and Rights perspectives are not mutually exclusive, it is increasingly common to view ethicists as forced to choose between these two types of theories. (shrink)

Some philosophers hold that the tenseless theory of time entails the "temporal parts" theory of personal identity, that a person is a succession of distinct particulars. Some philosophers also believe that the tensed theory of time entails the "substance" or "continuant" theory of personal identity, that a person is a single particular that endures through time. I argue that these philosophers are mistaken. Both the tensed and tenseless theories of time are compatible with both theories of personal identity.

An assessment is made of Rudolf Otto's criticisms of Friedrich Schleiermacher's claim that religious feeling is to be interpreted as essentially involving a feeling of absolute dependence. Otto's criticisms are divided into two kinds. The first suggest that a feeling a dependence, even an absolute one, is the wrong sort of feeling to locate at the heart of religious consciousness. It is argued that this criticism is based on misinterpretations of Schleiermacher's view, which is in fact much closer to Otto's (...) than the latter appreciated. The second kind of criticism suggests that the feeling of absolute dependence cannot play the foundational role assigned to it by Schleiermacher, since it is itself a secondary response. It is argued not only that Otto provides no justification for this criticism, but that Otto's own position is incoherent unless Schleiermacher's view is accepted. (shrink)

Allyne L. Smith, Jr.; Personhood: Beginnings and Endings, Christian bioethics: Non-Ecumenical Studies in Medical Morality, Volume 6, Issue 1, 1 January 2000, Pa.

Modern Western thought and culture have envisaged their task in terms of a metaphorics, a metaphysics and a technics of 'enlightenment'. However, the ethical and environmental implications of this determination to dispel all shadows have become increasingly pernicious as modernity both extends and alters the conceptualization and employment of (a now artificial) light as a tool of discovery and control. Drawing on the work of Foucault and Benjamin amongst others, this paper seeks to illustrate, through a critical ethopoietics, the 'speculative (...) aporia' of contemporary society from the perspective of radical ecology. The world does not just reflect our own instrumental interests: it has an elusive, shadowy existence of its own that can impinge upon our ethical perceptions. (shrink)

We live in a time of moral confusion: many believe there are no overarching moral norms, and we have lost an accepted body of moral knowledge. Alasdair MacIntyre addresses this problem in his much-heralded restatement of Aristotelian and Thomistic virtue ethics; Stanley Hauerwas does so through his highly influential work in Christian ethics. Both recast virtue ethics in light of their interpretations of the later Wittgenstein's views of language. This book systematically assesses the underlying presuppositions of MacIntyre and Hauerwas, finding (...) that their attempts to secure moral knowledge and restate virtue ethics, both philosophical and theological, fail. Scott Smith proposes alternative indications as to how we can secure moral knowledge, and how we should proceed in virtue ethics. (shrink)