This book conducts a critical investigation into everyday intercultural recognition and misrecognition in the domain of paid work, utilising social philosopher Axel Honneth’s recognition theory as its theoretical foundation. In so doing, it also reveals the sophistication and productivity of Honneth's recognition model for multiculturalism scholarship. Honneth and Everyday Intercultural Recognition is concerned with the redress of intercultural related injustice and, more widely, the effective integration of ethically and culturally diverse societies. Bona Anna analyses the everyday experiences of (...) cross-cultural misrecognition in a distinctive ethno-cultural group, including social norms that have been marginalised in the contexts of employment. In this endeavour, she deploys key constructs from Honneth’s theory to argue for individual and social integration to be conceptualised as a process of inclusion through stables forms of recognition, rather than as a process of inclusion through forms of group representation and participation. This book will appeal to students and academics of multiculturalism interested in learning more about the usefulness of Honneth’s recognition theory in intercultural inquiry, including the ways in which it can circumvent some of the impasses of classical multiculturalism. (shrink)

In this paper, against a new imagination-based account defended by Anna Ichino in some recent works, I defend the intuitive and traditional idea that so-called religious beliefs are indeed those doxastic attitudes that they are traditionally taken to be, i.e., bona fide beliefs. Yet I take that the objects of such beliefs amount to be different from what religious believers consciously take them to be; namely, they are mythological characters, a species of fictional characters – namely, fictional characters (...) not consciously recognized as such – instead of being concrete individuals possibly endowed with supernatural powers. Yet religious believers also unconsciously recognize the fictional nature of religious objects of belief as mythological characters, as their behavior ultimately shows. This account indeed allows me to give a different yet still doxastic explanation of the two main reasons that Ichino advocates in favor of her account; namely, the incompatibility of so-called religious beliefs with other beliefs and their imperviousness to evidence, especially of a negative kind. (shrink)

In his book Reasons and Persons, Derek Parfit suggests that people are not harmed by being conceived with a disease or disability if they could not have existed without suffering that particular condition. He nevertheless contends that entities can be harmed if the suffering they experience is sufficiently severe. By implication, there is a threshold which divides harmful from non-harmful conceptions. The assumption that such a threshold exists has come to play a part in UK policy making. I argue that (...) Parfit’s distinction between harmful and non-harmful conceptions is untenable. Drawing on Kant’s refutation of the ontological argument for God’s existence, I suggest that the act of creation cannot be identical with the act of harming—nor indeed of benefiting—however great the offspring’s suffering may be. I suggest that Parfit is right that bringing children into existence does not usually harm them, but I argue that this must be applied to all conceptions, since Parfit cannot show how the harm threshold can be operationalised. If we think certain conceptions are unethical or should be illegal, this must be on other grounds than that the child is harmed by them. I show that a Millian approach in this context fails to exemplify the empirical and epistemological advantages which are commonly associated with it, and that harm-based legislation would need to be based on broader harm considerations than those relating to the child who is conceived. (shrink)

This article is both an elaborated critique on the one-sided analysis of the misogynist nature of ballet as a cultural practice, and a contribution to a more embodied feminist theory. Based on empirical material, that was brought together by observing the body practices in ballet and listening to the life stories of dancers, the author explores the contradictions that the body in ballet provokes. In describing the embodied experiences ofprofessional ballet dancers she shows that ballet offers women the possibility to (...) transcend the discontinuity of body, mind and emotions. (shrink)

The volumes published in the series Beiträge zur Altertumskunde comprise monographs, collective volumes, editions, translations and commentaries on various topics from the fields of Greek and Latin Philology, Ancient History, Archeology, Ancient Philosophy as well as Classical Reception Studies. The series thus offers indispensable research tools for a wide range of disciplines related to Ancient Studies.

Biopolitics and dystopia: genomics in Michael Crichton’s Next Resumen: En este artículo se busca demostrar que, mientras el desarrollo científico es propulsado por el pensamiento tecno-optimista, el discurso prevalente sobre genómica en la cultura de masas es pesimista y tiene potencial para impedir la construcción de respuestas adecuadas a los desafíos biopolíticos por parte de los sistemas políticos y jurídicos. Aquí se sostiene que la utopía genómica es la única propuesta optimista que estimula las investigaciones científicas y que permite pensar (...) en las posibles regulaciones y los cambios necesarios para la conceptualización de la idea de propiedad. Estos problemas son ilustrados con la ayuda del libro de Michael Crichton, Next, que proporciona numerosos ejemplos distópicos. Summary: The article seeks to demonstrate that while scientific development is pro- pelled by technooptimistic thought, the prevalent discourse about genomics is pessimistic, which has the potential to forestall the construction of an adequate answer on the part of political and legal systems. It is shown that genomic utopia is the only optimistic proposition which stimulates scientific research as well as enables thinking about regulations and the necessary changes in the conceptualization of the idea of property. These problems are illustrated with the help of Michael Crichton’s book Next, which provides numerous dystopian examples. Palabras clave: biopolítica, distopía, genómica, sociedad abierta, autopropiedad, Crichton. Keywords: biopolitics, dystopia, genomics, open society, self-ownership, Crichton. (shrink)

The Colettine reforms took place at a time of profound crisis in the Western Church, yet Colette successfully navigated the ecclesiastical politics of the early fifteenth-century in order to effect far-reaching reform of the Poor Clares and Friars Minor in France and Flanders.2 The politics of the ‘Great Western Schism’ strongly influenced the course of the events of Colette’s career. Not only was it not possible for any religious reforms to exist in a vacuum, but her close association with the (...) Dukes of Burgundy and their manipulation of ecclesiastical politics for their own ends, ensured that she was drawn into the complexity of events. She therefore had the task not only of negotiating the politics of the... (shrink)

The article provides an argument on the Soviet system of the early post-Stalinist years reflected in Haidamaky by Yurii Mushketyk. Through the concept of “body economy” inspired by Deleuze and Guattari’s schizoanalysis, it investigates the case of the female corporeality hidden in the novel. The article contests that the female body is part of the economy of desire flows which connected it to the male body. It also states that, after the death of Stalin, the reorganised Soviet regime demonstrates schizophrenic (...) states as reflected in Mushketyk’s Haidamaky. (shrink)

Prosthesis and the human hand have been terms used by various philosophers in order to describe the interaction that binds together the human being and the technical artefact – Martin Heide...

Journal of Social Philosophy, Volume 53, Issue 1, Page 21-37, Spring 2022.

IntroductionRights-ethicists intensely debate what properties of an individual are necessary and sufficient in order for that individual to have moral rights. At the heart of this important debate is the issue of whether individuals such as human foetuses, infants, and unconscious adults have moral rights, and if so, what these rights are. This paper focuses on the moral status of unconscious adults, as well as human foetuses, which are potential agents in the sense that they follow a “normal” path of (...) development towards agency. Using Michael Tooley’s (Tooley 1983) and Jeff McMahan’s (McMahan 2002) influential discussions on this topic as a point of departure, this paper defends two claims. (1) Possession of the capacity for autonomous agency that is temporarily “blocked” by sleep or coma is sufficient in order for an individual to have intrinsic worth and thus, moral rights. (2) If possession of the blocked capacity for autonomous agency is sufficient in order for an individual to hav. (shrink)

Recent theories on abstract concepts and words (ACs), such as Words As social Tools (WAT) (Borghi et al., 2019b) and Language is an Embodied Neuroenhancement and Scaffold (LENS) (Dove, 2019) have underlined the crucial role of both sensorimotor experience and language for ACs representation and use [see Dove et al. (2020), for a comparison]. Here we focus on the WAT view. WAT highlights the role of language, sociality, and inner grounding (interoception, metacognition) for ACs. Furthermore, WAT seeks to integrate a (...) developmental perspective with approaches focusing on conceptual use and brain representation. We briefly illustrate evidence coming from both clinical and non-clinical populations and identify areas where additional evidence that ACs evoke linguistic, social, and interoceptive experience is still needed. (shrink)

This monograph examines the origins of modern and modernist moral confusion and the deterioration of the Judeo-Christian values and contemporary boundaries between Right and Wrong. It traces the ethical shift to the ideas of Hobbes and Bentham, the peculiar universe of Schopenhauer and Dostoevsky, the new religion of Tolstoy and the destroyed God of Nietzsche, ending with the psychoanalytical commandments of Freud and the mire of sexual identity of Foucault and Paglia.

A review of Susan E. Babbit's book: Jose Marti, Ernesto "Che" Guevara and Global Development Ethics: The Battle for Ideas.

Cross-sector partnerships (CSPs) offer much-needed collaborative spaces to address socio-ecological problems. Yet it is unclear if and how CSPs activities contribute to transformative innovation (TI) that addresses these problems and creates socio-ecological impact. Understanding how CSPs can contribute to TI is essential for CSP practitioners and researchers in order to address pressing socio-ecological problems. To better understand how CSPs can contribute to TI and socio-ecological impact, I conducted a multiple case-study of eight CSPs in the field of sustainable, circular packaging. (...) The findings—based on the novel Transformative Innovation Process framework this article introduces—reveal three innovation pathways with different potentials for contributing to socio-ecological impact. Of the three, the complementary pioneering and adapting pathways have the greatest potential for contributing to socio-ecological impact, and the consolidating pathway has the least potential. This article makes theoretical contributions to the CSP literature as well as practical contributions for CSPs. (shrink)

Is power the essence of divinity, or are divine powers distinct from divine essence? Are they divine hypostases or are they divine attributes? Are powers such as omnipotence, omniscience, etc. modes of divine activity? How do they manifest? In which way can we apprehend them? Is there a multiplicity of gods whose powers fill the cosmos or is there only one God from whom all power(s) derive(s) and whose power(s) permeate(s) everything? These are questions that become central to philosophical and (...) theological debates in Late Antiquity (roughly corresponding to the period 2nd to the 6th centuries). On the one hand, the Pagan Neoplatonic thinkers of this era postulate a complex hierarchy of gods, whose powers express the unlimited power of the ineffable One. On the other hand, Christians proclaim the existence of only one God, one divine power or one 'Lord of all powers'. -/- Divided into two main sections, the first part of Divine Powers in Late Antiquity examines aspects of the notion of divine power as developed by the four major figures of Neoplatonism: Plotinus (c. 204-270), Porphyry (c. 234-305), Iamblichus (c.245-325), and Proclus (412-485). It focuses on an aspect of the notion of divine power that has been so far relatively neglected in the literature. Part two investigates the notion of divine power in early Christian authors, from the New Testament to the Alexandrian school (Clement of Alexandria, Origen, Athanasius the Great) and, further, to the Cappadocian Fathers (Basil the Great, Gregory of Nyssa), as well as in some of these authors' sources (the Septuagint, Philo of Alexandria). The traditional view tends to overlook the fact that the Bible, particularly the New Testament, was at least as important as Platonic philosophical texts in the shaping of the early Christian thinking about the Church's doctrines. Whilst challenging the received interpretation by redressing the balance between the Bible and Greek philosophical texts, the essays in the second section of this book nevertheless argue for the philosophical value of early Christian reflections on the notion of divine power. The two groups of thinkers that each of the sections deal with (the Platonic-Pagan and the Christian one) share largely the same intellectual and cultural heritage; they are concerned with the same fundamental questions; and they often engage in more or less public philosophical and theological dialogue, directly influencing one another. (shrink)

‘Is being one only one? – The Argument for the Uniqueness of Platonic Forms’ Abstract: Each Form is unique in number; no two numerically distinct Forms can share the same nature. Plato argues for this claim in Republic X. I identify the metaphysical principles Plato presupposes in the premises of the argument, by examining the reasoning behind them, and offer a reconstruction of the argument showing the principles in use. I argue that the metaphysical significance of the argument’s conclusion is (...) to establish that if a Form F were not unique, if there were many Forms F, their nature would alter along with their number: a Form cannot recur without change in its constitution. This is why there can be only one Form for each character in the world. (shrink)

This article considers the concept of civil servants professionalism as a part of the image of the civil service. The paper examines the basic principles and standards of public service. Examining the problem of formation of civil servants professional and ethical standards and the ways to improve them, the authors conclude that the singularity of the professional ethics of civil servant is in his being knowledgeable about the peculiarities of the appropriate sector under control. In fact, the increase of his (...) ethics depends on his professional activity. (shrink)

We present an information theoretic account of models as scientific representations, where scientific models are understood as information carrying artifacts. We propose that the semantics of models should be based on this information coupling of the model to the world. The information theoretic account presents a way of avoiding the need to refer to agents' intentions as constitutive of the semantics of scientific representations, and it provides a naturalistic account of model semantics, which can deal with the problems of asymmetry, (...) relevance and circularity that afflict other currently popular naturalistic proposals. (shrink)