This review of the book The Ethics of War: Essays provides a general description of the book and some brief commentary on several of its chapters.

One of liberalism’s core commitments is to safeguarding individuals’ autonomy. And a central aspect of liberal social justice is the commitment to protecting the vulnerable. Taken together, and combined with an understanding of autonomy as an acquired set of capacities to lead one’s own life, these commitments suggest that liberal societies should be especially concerned to address vulnerabilities of individuals regarding the development and maintenance of their autonomy. In this chapter, we develop an account of what it would mean for (...) a society to take seriously the obligation to reduce individuals’ autonomy-related vulnerabilities to an acceptable minimum. In particular, we argue that standard liberal accounts underestimate the scope of this obligation because they fail to appreciate various threats to autonomy. (shrink)

For Kant and his followers, pure reason can be practical, and its substantive practical command is, broadly speaking, that we treat ourselves and others as worthy of respect as free and equal. If those who have defended the Kantian morality system are correct, this moral imperative will not be authoritative and inescapable simply because we don't know how to coherently reweave our practical commitments so as to leave it out, but because it is presupposed by the possibility of practical reason. (...) On this model, the rational authority of moral dictates would be understood as absolute and universal. ;But what if Kant and his followers have been wrong? What if the search for practical unconditionality turned out to be vain? Kant himself would most likely react to this news by pronouncing that, without a priori necessity, there could be no moral necessity, and without moral necessity, there could be no purity of motive, and without purity of motive, there could be no moral worth, and without moral worth, there could be no legitimate ascriptions of praise and blame. In short, for Kant and his orthodox followers, without unconditionality, the morality system would collapse. ;I will argue that the search for a priori necessity behind moral law is indeed hopeless, but that this does not entail the collapse of the morality system. It does however force us to conceive a new way of accounting for practical normativity in the absence of unconditionality. It also requires that, in order to preserve morality, we find a defensible place for it as a contingent subset of ethics broadly construed. My answer is to provide a new account of morality, and practical normativity in general, against the backdrop of neopragmatism. My hope is to provide an alternative story which preserves the Kantian insight that practical necessity is driven by rational authority, but which does not presuppose unconditionality to explain the latter's force and inescapability. In short I will attempt to show that ethical principles, when considered in linguistic space, need not be a priori necessary to bind individuals in a genuinely authoritative sense. (shrink)

Competition among scientists for funding, positions and prestige, among other things, is often seen as a salutary driving force in U.S. science. Its effects on scientists, their work and their relationships are seldom considered. Focus-group discussions with 51 mid- and early-career scientists, on which this study is based, reveal a dark side of competition in science. According to these scientists, competition contributes to strategic game-playing in science, a decline in free and open sharing of information and methods, sabotage of others’ (...) ability to use one’s work, interference with peer-review processes, deformation of relationships, and careless or questionable research conduct. When competition is pervasive, such effects may jeopardize the progress, efficiency and integrity of science. (shrink)

I investigate the consequences of Nietzsche's perspectivism for notions of truth and objectivity, and show how the metaphor of visual perspective motivates an epistemology that avoids self-referential difficulties. Perspectivism's claim that every view is only one view, applied to itself, is often supposed to preclude the perspectivist's ability to offer reasons for her epistemology. Nietzsche's arguments for perspectivism depend on “internal reasons”, which have force not only in their own perspective, but also within the standards of alternative perspectives. Internal reasons (...) allow a perspectivist argument against dogmatism without presupposing aperspectival criteria for theory choice. Nietzsche also offers “internal” conceptions of truth and objectivity which reduce them to a matter of meeting our epistemic standards. This view has pluralistic implications, which conflict with common sense, but it is nevertheless consistent and plausible. Nietzsche's position is similar to Putnam's recent internalism, and this is due to their common Kantian heritage. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Modern Maistre. The Social and Political Thought of Joseph de MaistreAbraham AndersonOwen Bradley. A Modern Maistre. The Social and Political Thought of Joseph de Maistre. Lincoln: University of Nebraska Press, 1999. Pp. 320. $55.00.In A Modern Maistre, Owen Bradley has sought to defend both the theoretical penetration and the practical wisdom of Joseph de Maistre, most famous of all "reactionaries" or royalist opponents of the French Revolution. (...) Bradley's own explicit philosophical premises are those of the contemporary academic Left—the blend of Foucault, Adorno, and other authors commonly known as "theory." He defends Maistre's claims on our attention partly by pointing to the kinship between the latter's critique of the Enlightenment and that of Foucault, Adorno, et al. Further, Bradley reminds us of the intimate relation between anti-revolutionary thought and historicism, here understood as the doctrine that new climates of belief and social arrangements always have their roots in what precedes them. In this as in other respects he allows us to see the kinship between the thought of Maistre and that of his younger and more liberal contemporary Tocqueville.Maistre was, moreover, a seminal thinker for the French tradition of sociology whose best-known representatives are Comte and Durkheim, and which, like him, was concerned above all with the religious conditions of social order. Maistre was himself a disciple not just of Vico's New Science but of Plato's Republic and Laws, works equally preoccupied with this topic. One of the most interesting themes of the book, in fact, is Maistre's concern with political theology.Maistre was particularly attracted, Bradley shows, to the neo-Platonic and possibly heterodox theology of Origen. The neo-Platonic emphasis on symbols, talismans, and cosmic hierarchy, according to Bradley, helped Maistre formulate his criticism of the "mechanical philosophy" of the Cartesian Enlightenment, the metaphysical premise, according to Maistre, of the Revolution. Maistre, Bradley shows us, argued against the Enlightenment's attempt to replace a politics dependent on faith with one based on modern science partly by showing that modern science itself has its roots in mysticism, magic, and enthusiasm. The Enlightenment, which understood itself as entirely secular in spirit, was ruled by a project of salvation descended from ancient gnosticism. As the gnostics sought salvation through the rejection of the world of creation, the Enlighteners sought political salvation through a rejection of all traditions and institutions, a project which culminated in the Jacobin Terror.But political violence, in Maistre's view, does not stem from theological error alone. According to Maistre, "sacrifice" in the larger sense is central to all human societies. The problem of political order is in large part how to channel the impulse to collective cruelty, which is necessary to political order but can be restrained or allowed to run [End Page 287] wild. Politics is largely theater and symbol; the wise use of these elements is indispensable for taming the love of violence.Maistre's famous assertion of the authority of the Pope is not, Bradley insists, a formula for theocracy; rather, the preservation of a spiritual power distinct from and independent of the sovereign serves to check tyranny without subverting sovereignty (132). Such a spiritual power is necessary partly to preserve "unity of fables, which will never happen without unity of doctrine and authority" (195).Maistre's interest in political theology is continuous with an interest in the political significance of cosmology. Every society, Maistre held, including the Enlightenment, has a view of the cosmos to which its conception of society precisely corresponds. Maistre himself seeks to inflect modern cosmology in various ways. Like Tocqueville and Vico, Maistre uses the doctrine of historical forces to propound a teaching on Providence. The Jacobins themselves, Maistre asserts, were instruments of Providence. Far from emancipating mankind, the Revolution "abruptly shortened" the "chain that binds man" within his proper bounds (215).Bradley does Maistre a valuable service by criticizing misinterpretations of his thought by later defenders of extra-constitutional authority, like Maurras and Carl Schmitt; Maistre himself, Bradley shows, was deeply concerned to preserve constitutional legitimacy and opposed absolutism. Bradley's most interesting chapter is his last one, on Maistre... (shrink)

The concept of preference dominates economic theory today. It performs a triple duty for economists, grounding their theories of individual behavior, welfare, and rationality. Microeconomic theory assumes that individuals act so as to maximize their utility – that is, to maximize the degree to which their preferences are satisfied. Welfare economics defines individual welfare in terms of preference satisfaction or utility, and social welfare as a function of individual preferences. Finally, economists assume that the rational act is the act that (...) maximally satisfies an individual's preferences. The habit of framing problems in terms of the concept of preference is now so entrenched that economists rarely entertain alternatives. (shrink)

Officially, for Kant, judgments are analytic iff the predicate is "contained in" the subject. I defend the containment definition against the common charge of obscurity, and argue that arithmetic cannot be analytic, in the resulting sense. My account deploys two traditional logical notions: logical division and concept hierarchies. Division separates a genus concept into exclusive, exhaustive species. Repeated divisions generate a hierarchy, in which lower species are derived from their genus, by adding differentia(e). Hierarchies afford a straightforward sense of containment: (...) genera are contained in the species formed from them. Kant's thesis then amounts to the claim that no concept hierarchy conforming to division rules can express truths like '7+5=12.' Kant is correct. Operation concepts ( ) bear two relations to number concepts: and are inputs, is output. To capture both relations, hierarchies must posit overlaps between concepts that violate the exclusion rule. Thus, such truths are synthetic. (shrink)

Illustrated with sumptuously detailed panel-style artwork and based on the Eastern philosophies of the Tao Te Ching, a lyrical picture book explores the eternal question of how to promote world peace and shares inspiring quotes from famous peacemakers while counseling readers on how to find peace within oneself.

John Dewey (1859-1952) lived from the Civil War to the Cold War, a period of extraordinary social, economic, demographic, political and technological change. During his lifetime the United States changed from a rural to an urban society, from an agricultural to an industrial economy, from a regional to a world power. It emancipated its slaves, but subjected them to white supremacy. It absorbed millions of immigrants from Europe and Asia, but faced wrenching conflicts between capital and labor as they were (...) integrated into the urban industrial economy. It granted women the vote, but resisted their full integration into educational and economic institutions. As the face-to-face communal life of small villages and towns waned, it confronted the need to create new forms of community life capable of sustaining democracy on urban and national scales. Dewey believed that neither traditional moral norms nor traditional philosophical ethics were up to the task of coping with the problems raised by these dramatic transformations. Traditional morality was adapted to conditions that no longer existed. Hidebound and unreflective, it was incapable of changing so as to effectively address the problems raised by new circumstances. Traditional philosophical ethics sought to discover and justify fixed moral goals and principles by dogmatic methods. Its preoccupation with reducing the diverse sources of moral insight to a single fixed principle subordinated practical service to ordinary people to the futile search for certainty, stability, and simplicity. In practice, both traditional morality and philosophical ethics served the interests of elites at the expense of most people. To address the problems raised by social change, moral practice needed to be thoroughly reconstructed, so that it contained within itself the disposition to respond intelligently to new circumstances. Dewey saw his reconstruction of philosophical ethics as a means to effect this practical reconstruction. (shrink)

Recent evidence readily confirms that ethical conduct in human interaction has declined in the context of business, but also in virtually every phase of life. An alarming number of government leaders at all levels have demonstrated by their conduct that their primary goal is the pursuit of self-interest for themselves, their party, and their constituents - regardless of whether the choices they make are in the long-term best interests of those whom they are obligated to serve. Academic institutions and their (...) leaders similarly seem to be either tied to past assumptions and traditions that seem, or blatantly out of touch with the needs of their students and the communities that they serve. Increasingly, college and university academic programs are being taught by part-time and temporary faculty who are paid less than their elementary and high school counterparts who lack their educational preparation, level of knowledge, or responsibility in preparing students for their chosen careers. Non-governmental organizations also struggle to earn the respect of the public, and their trustworthiness has been called into question as chief executive officers and staff receive high salaries, but lack accountability for achieving results or acting with integrity. Those who work in the media are as a group no longer trusted to provide an objective and unbiased assessment of the news. Even religious institutions are under attack and their leaders are being asked to be accountable to the standards which their doctrines advocate. Implicit in ethical conduct is the responsibility to identify the far goals of human achievement - rather than short-term interests that undermine long-term value creation and outcomes that best serve society. Abraham Maslow has wisely noted that the pursuit of efficiency must be evaluated in terms of the specific goals intended to be achieved, but the ramifications of individual and collective actions often seem to be out of focus, misdirected, and short-sighted. (shrink)

Hvis man med historiefilosofi mener den opfattelse, at det er mennesket selv, som gennem sine aktiviteter skaber historien, således som for eksempel Voltaire formu­lerede den i sit opgør med historieteologien - troen på, at det er Guds forsyn, der styrer mennesket 1) - så må den italienske filosof og historiker Giambattista Vico betragtes som historiefilosofiens grundlægger.

In this paper, I examine two versions of the so-called “hierarchical” approach to personal autonomy, based on the notion of “second-order desires”. My primary concern will be with the question of whether these approaches provide an adequate basis for understanding the dynamics of autonomy-ascription. I begin by distinguishing two versions of the hierarchical approach, each representing a different response to the oft-discussed “regress” objection. I then argue that both “structural hierarchicalism” (e.g., Frankfurt, Bratman) and “procedural hierarchicalism” (e.g., Dworkin, Christman, Mele) (...) have difficulties accommodating the dynamics of how the attribution of autonomy to persons is claimed, disputed, and resolved. Although they differ in details, both shortcomings can be traced to viewing autonomy as a metaphysical rather than a normative, practical matter. I conclude by suggesting that these difficulties underscore the advantages of a more constructivist and pragmatist. (shrink)

the arguments in their favour are weak. Arguments based on reciprocity fail to explain why only means-tested public benefits should be subject to work requirements, and why unpaid dependant care work should not count as satisfying citizens’ obligations to reciprocate. Argu- ments based on promoting the work ethic misattribute recipients’ nonwork to deviant values, when their core problem is finding steady employment consistent with supporting a family and meeting dependant care responsibilities. Rigid work requirements impose unreasonable costs on some of (...) the poor. A welfare system based on a rebuttable presumption that recipients will work for pay, conjoined with more generous work supports, would promote justice better than either unconditional welfare or strict requirements [1]. (shrink)

Data from two national surveys of 4,000 faculty and doctoral students in chemistry, civil engineering, microbiology and sociology indicate that both faculty and students subscribe strongly to traditional norms but are more likely to see alternative counternorms enacted in their departments. They also show significant effects of departmental climate on normative orientations and suggest that many researchers express some degree of ambivalence about traditional norms.

This essay describes a general approach to building perturbation-tolerant autonomous systems, based on the conviction that artificial agents should be able to notice when something is amiss, assess the anomaly, and guide a solution into place. This basic strategy of self-guided learning is termed the metacognitive loop; it involves the system monitoring, reasoning about, and, when necessary, altering its own decision-making components. This paper (a) argues that equipping agents with a metacognitive loop can help to overcome the brittleness problem, (b) (...) details the metacognitive loop and its relation to our ongoing work on time-sensitive commonsense reasoning, (c) describes specific, implemented systems whose perturbation tolerance was improved by adding a metacognitive loop, and (d) outlines both short-term and long-term research agendas. (shrink)

This is the first volume on the subject of the alleviation of world suffering. At the same time it is also the first book framing the fields of global socio-economic development, world health, human rights, peace studies, sustainability, and poverty within the challenge of alleviating suffering and improving quality of life. Both international studies and global development have become specialized and fragmented, whereas this work assembles all of these development fragments together in order to determine whether common ground exists to (...) make headway in reducing global suffering. Leading experts in these various fields of development and suffering have been recruited worldwide to give scholarly assessments of the major human problems and how they can be successfully tackled. (shrink)

The essays in this book have grown out of conversations between the authors and their colleagues and students over the last decade and a half.

Embodied Cognition is growing up, and How the Body Shapes the Mind is both a sign of, and substantive contributor to this ongoing development. Born in or about 1991, EC is only now emerging from a tumultuous but exciting childhood marked in particular by the size and breadth of the extended family hoping to have some impact on its early education and upbringing. As family members include computer science, phenomenology, developmental and cognitive psychology, analytic philosophy of mind, linguistics, neuroscience, and (...) eastern mysticism, just to name a few, EC has both benefited and suffered from a wealth of different and often incompatible ideas about who and what it is, what it should do with its life, even what language it should speak. Gallagher brings some cohesion and consistency to this situation, not by surveying and synthesizing these competing approaches, but by focusing on some fundamental issues, and carefully marshalling the evidence and developing the vocabulary to thoroughly consider them. (shrink)

Solving the 4-d Einstein equations as evolution in time requires solving equations of two types: the four elliptic initial data (constraint) equations, followed by the six second-order evolution equations. Analytically the constraint equations remain solved under the action of the evolution, and one approach is to simply monitor them (unconstrained evolution). The problem of the 3-d computational simulation of even a single isolated vacuum black hole has proven to be remarkably difficult. Recently, we have become aware of two publications that (...) describe very long term evolution, at least for single isolated black holes. An essential feature in each of these results is constraint subtraction. Additionally, each of these approaches is based on what we call “modern,” hyperbolic formulations of the Einstein equations. It is generally assumed, based on computational experience, that the use of such modern formulations is essential for long-term black hole stability. We report here on comparable lifetime results based on the much simpler (“traditional”) ${\dot g} - {\dot K}$ formulation. With specific subtraction of constraints, with a simple analytic gauge, with very simple boundary conditions, and for moderately large domains with moderately fine resolution, we find computational evolutions of isolated non-spinning black holes for times exceeding 1000 GM/c2. We have also carried out a series of constrained 3-d evolutions of single isolated black holes. We find that constraint solution can produce substantially stabilized long-term single hole evolutions. However, we have found that for large domains, neither constraint-subtracted nor constrained ${\dot g} - {\dot K}$ evolutions carried out in Cartesian coordinates admit arbitrarily long-lived simulations. The failure appears to arise from features at the inner excision boundary; the behavior does generally improve with resolution. (shrink)

The purpose of this book is to assist health care professionals in understanding some of the complex contemporary issues that they confront and to provide guidance in making decisions. These issues are described and analyzed in the context of philosophical principles and methods in language that is understandable to the professional who is unfamiliar with the study of philosophy and ethics. -from Preface.